A HARMONY UPON THE THREE Evangelists, Matthew, Mark and Luke, with the Commentary of M. john calvin: Faithfully translated out of Latin into English, by E. P.  
Whereunto is also added a Commentary upon the Evangelist S. john, by the same author.  
LONDINI impensis Geor Bishop. 1584.   

TO THE RENOWNED Peers and noble Lords, the Consuls, and the whole senate of the famous City of Frank●ford.  
I. calvin.  
IF ever it seemed expedient that the pageants of virtues should be showed openly to the imitation of others (which might be a spur as well to the lazy lingerers, as to the resty runners): surely the slothful dealing and sluggish behaviour which is used in these our corrupt days maketh it seem necessary: that the greater part of men which rather start back, then willingly step forward, should be constrained at the least with shame of negligence to do their duty. For we see every man busily bend to a certain contention who shall excel in wicked practices, and that both in private and public affairs: that no Monarch doth seem to be inferior to the nations that border upon him either in policy, or vigilancy, or power, or bold attempt, whereby he may enlarge the bounds of his empire: that no city or common weal doth give place to any in craftiness and all captious dealing: that no man is the second in subtlety among the proud and ambitious: finally there is no man which hath not conspired with his company, and that in the way of contention, slily to incite the rest as it were with a beck to all vicious vanity, and he that is ringleader in all naughtiness soonest stirreth up other to his lewdness, whereas in the rankest rout of ribalds is scarce one found out that favoureth honesty: which maketh me think it very profitable that such rare virtues as sometime reign in noble personages, should be advanced to the lofty theatre or stage of due commendation, to the intent that they being spied a far of might allure the greater number to like them and live accordingly. And this I confess (right honourable) was the chiefest cause that moved me to publish this my labour abroad, under the title of your names. For although I shall persuade myself to have profited very well, if any that begin of their own accord to creep forward, shallbe encouraged by me to run faster: yet did not I so much respect this, as that I might persuade other to join hands with you, or at the least to tread the same path that you do. Notwithstanding I have not purposed to recite as out of a roll all the godly qualities wherewith you are thoroughly furnished: only it shall suffice at this time to set forth that one virtue wherewith you have bound to your honours as with a more holy bond, aswell me, as divers other faithful servants of jesus Christ. This one thing is worthy highly to be prayed that five years since when as an horrible fear had affrighted the minds of all men in every place: whenas the overthrow that our enemies had given us did threaten a miserable ruin to the churches throughout Germany, & almost an utter extinguishing of the Gospel, you even at that time being placed in the fore front of the battle stood stoutly to the free confession of your faith, which was hated to death, and retained with all constancy that sincere doctrine of piety which before you received: which is a manifest argument that when you were tossed with grievous cares and dangerous turmoils, you desired nothing more than to fight manfully under Christ's banner▪ But that which followeth will surely make your names immortal; that you do not only set out amongst yourselves the true worship of God, and employ your faithful labour, to contain your citizens within the sheepfold of Christ: but also gather together the dispersed relics of his church, thrust out of other nations, which are as it were, members of the same, all rent and pulled in pieces. Doubtless, it did greatly rejoice my hart (considering the troublesome time) to hear that the true worshippers of God, which fled in exile from England and other countries, were gently received and entertained among you▪ and that you did not only relieve and ease their heavy banishment but that you had also a due consideration of the glory of the son of God, insomuch that you made his Gospel to be sounded in your city even by the tongues of aliens, and that in a strange language. The like courtesy was showed of late by the Magistrates of Tigurine to the afflicted citizens of Lo▪ whom they did not only receive & ●oster within the walls of their City, when at home they could not worship God as they would: but also erected a Temple for them wherein they might celebrate Gods holy service: neither were they dissuaded by the diversity of tongues from suffering Christ to speak Italian, even in the midst of Tigurine: but I let them pass and come again to that I was about to say of you. As soon as I understood that your courtesy stretched so far, as to suffer my countrymen to have a holy congregation in your city: perceiving myself bound unto you by a private benefit: I thought good to testify my thankful hart by this gift which now I present unto you. For as the condition of our country men is rightly to be lamented, who dwelling in their native soil, seem by the tyrannous sacrilege of the Pope to be clean banished from Christ's kingdom: so on the contrary part, it is not a little to be rejoiced at, that they have a resting place granted them in a strange country, where they may render due honour unto the living God. And surely this holy hospitality which you have used, not so much towards men as to-Christ himself, shall be a means as I trust, to move God to power his rare benefits upon you, and still to continue his liberality toward you, which do already slorish in all prosperity. Doubtless it constrained me (as I signified before) to dedicate this my book unto you, which is a Commentary upon the Harmony made of the three Evangelists: in making whereof, I have taken some pains with no less fidelity than industry. But as it is to small purp●●e to declare how seriously I have traveled herein: so do I submit myself to other men's judgements: for the learned, wise, and discreet Readers, who as they take great delight in the common utility, so they be not ashamed like rude & barbarous caitiffs, to learn & augment their knowledge by reading and study. But as for perverse and overthwart wranglers, I little esteem, I mean not cowled Monks, who for the maintenance of the Pope's tyranny fight in open place against us: but also those unnatural drones which being mingled among us, desire nothing more, then clean to extinguish all sight of learning, to this intent that they may cloak and cover their own ignorance. For although like dogs they despitefully bark at me, yet will I use this exception always, that I need not submit myself to their censure or judgement, either by the law of God or of men, which are not only to be kept under like children for their blameful and infamous unskilfulness: but also most severely to be punished for their malicious obstinacy, & to stubborn impudency. But whatsoever they say, I trust the better sort will grant, that it is lawful for me to acknowledge without arrogancy, that faithful labour, which I have employed to the profit of God's Church. There came forth two years since the gospel of john, with my interpretation, which I trust hath not been fruitless. And thus like an apparitor, I have endeavoured to my power, to set forth Christ, riding princelike in his four wheeled chariot, very gloriously: By reading of which work, when the gentle readers have profited themselves, they will not be loath to confess, that they have not studied it in vain: which evangelical history being described and set forth by four witnesses, appointed by God himself, I do not without cause compare unto a chariot: for of this sweet and pleasant consent God seemeth purposely to have made as it were, a triumphant chariot for his son, out of which he might plainly appear to be seen of all his faithful people, and by the swiftness whereof he might lightly pass, and as it were, range over the whole world. Neither doth Augustine unfitly compare the four Evangelists to trumpets, the noise whereof doth sound in all coasts, that the Church of Christ being summoned out of the four quarters of the world, might flock and gather together from the East and the west, from the South and the North, unto an holy consent of faith. Wherefore their absurd curiosity is the less to be borne withal, who being not content with these Gospels (which be as it were proclamations proceeding from heaven) thrust out their own toys, and corrupt imaginations, which do nothing but defile the purity of faith, & cause Christ's name to be scorned and had in derision of the ungodly. As for you, which do● far excel the common sort, since you detest in mind all that corrupt leaven, wherewith the true sincerity of the Gospel is infected, and show yourselves to delight in nothing more than in maintaining and allowing the plain and simple doctrine, as it is set forth by Christ himself: I am not only persuaded that you will very well like of this my watchful work, which expoundeth the treasure of glad tiding: but also I have a good hope, that this sign or token of my good will and love to you ward, will be aswell acceptable, in that I have dedicated the same unto you. Thus I bid you farewell, right honourable Lords, and wish that Christ may direct you with his holy spirit, strengthen you with his power, preserve you under his protection, and enrich your City and common weal with his plenteous benediction. At Geneva, the first of Aug. The year of our lords nativity, 1555.   

A Table showing the Chapter, Verse and Fol. of all the principal matters contained in this Harmony. The first number showeth the Chapter, the second, the Verse, the third the fol.  

Matthew.  Ca Verse. Fol. 1.  57  2 ibidem.  3 58  6 ibid.  12 59  16 ib.  18 60  19 ibid.  21 61  22 63  23 66  24 67  25 68 2. 1 79  2 80  3 81  4 ib.  6 82  7 83  9 84  11. ibi.  13 95  15 96  16 97  18 98  19 99  23 ibid. 3. 1 107  2 108  3 110  6 111  7 113  8 & L. 8. 114  9 116  10 117  11 119  12 121  13 122  14 ibid.  16 123  17 124 4. 1 125  3 128  4 129  5 131  6 ibi.  7 132  8 ib.  10 133  11 134  12 135  13 143  18 145  22 148  23 ibid.  33 150 5. 1 156  2 157  3 158  4 ib.  5 ib.  6 159  7 ib.  8 160  9 ib.  10 ib.  11 161  12 ib.  13 163  14 165  16 ib.  17 166  18 168  19 ib.  20 169  21 170  22 171  23 172  25 173  27 175  28 ib.  29 ib.  31 176  32 177  33 ib.  34 178  37 179  38 180  39 ibid.  40 181  42 182  43 184  44 ibid.  45 185  46 186  48 ib. 6. 1 186  2 187  3 ib.  4 ibid.  5 188  7 189  8 ib.  9 190  10 193  11 194  12 196  13 197  19 200  2 201  23 202  24 203  25 205  26 ib.  27 206  33 208 7. 1 209  3 211  6 ib.  7 113  9 114  11 ib.  13 216  15 220  16 ibid.  21 222  22 223  23 ibid.  24 224  28 225 8. 1 226  2 ibid.  3 ibid.  4 227  5 229  8 230  3 264  11 232  12 233  13 ib.  17 152  19 235  20 236  21 ibid.  22 237 9 1 239  2 ib.  3 240  4 ib.  5 241  6 ib.  8 ibid.  9 242  11 244  12 ib.  13 245  14 247  15 ibid.  16 248  18 249  20 250  22 251  27 254  29 255  30 ibid.  32 ib.  34 259  35 ib.  36 ib.  37 257 10. 1 267  2 268  5 ib.  6 ib.  7 269  8 ib.  9 270  10 271  11 ibid.  12 ib.  14 272  15 ib.  16 274  17 275  19 276  21 277  22 278  23 ibid.  24 279  25 ib.  26 281  28 ibid.  29 282  32 284  35 285  37 287  38 ib.  39 ib.  40 289  41 ibid. ●1. 1 291  2 ib.  3 292  6 293  7 294  8 ibid.  11 295  12 ibid.  14 296  15 297  20 303  21 304  23 305  25 309  26 311  27 ibid.  28 313  29 314 ●● 1 315  3 316  5 Ibid.  7 317  8 Ibid.  9 318  10 319  11 ibid.  14 321  16 ibid.  17 322  18 ibid.  19 323  20 324  22 325  23 ibid.  24 326  25 327  27 ibid.  28 328  29 329  30 330  31 ibid.  32 332  33 333  34 ibid.  36 334  37 335  43 336  44 337  45 ibid.  48 340  38 341  38 ibid.  41 342  42 343 13. 2 246  9 ibid.  10 ibid.  11 ibid.  12 348  13 349  14 ibid.  16 351  19 353  20 ibid.  22 354  23 355  36 357  39 358  41 359  43 360  34 362  35 ibid.  46 365  47 ibid.  51 ibid.  53 414  54 ibid.  55 415  57 ibid.  58 ibid. 14. 2 416  5 419  13 424  14 425  15 ibid.  16 426  19 ibid.  20 427  22 428  23 ibid.  24 429  27 430  28 ibid.  31 430  33 ibid.  34 432  36 ibid. 15. 1 433  2 435  3 436  5 437  7 ibid.  9 438  10 439  12 ibid.  13 ibid.  14 440  15 441  19 ibid.  22 443  23 ibid.  24 444  25 445  26 ibid.  27 446  28 ibid.  29 448  32 449  33 450 16. 1 450  2 451  5 453  6 454  8 455  13 458  14 ibid.  15 459  16 ibid.  17 ibid.  18 460  19 461  23 465  23 466  24 467  25 468  26 ibid.  27 ibid.  28 469 17.    2 471  3 ibid.  4 472  5 473  6 474  10 476  11 ibid.  17 479  19 481  21 482  22 483  24 507  27 508 18. 1 484  2 486  5 486  6 487  10 488  12 490  15 496  16 498  17 497  18 500  19 502  20 ib.  21 504  23 506  25 ib.  31 ib. 19 4 513  5 514  6 ibid.  7 515  9 516  12 518  13 520  14 521  16 522  17 523  18 524  19 524  22 526  23 527  25 528  26 ib.  28 530  29 531  30 ib. 20 1 533  8 534  16 535  17 536  18 ib.  21 538  22 539  23 540  24 541  25 542  26 543  28 ibid.  29 545  30 546  31 ibid.  32 ibid.  34 547 21. 2 557  5 558  6 ib.  8 559  9 ib.  10 564  12 565  13 566  14 567  15 568  16 569  18 ibid.  19 570  21 ib.  23 572  25 ibid.  30 574  32 ib.  33 576  35 578  37 ib.  42 ib.  43 581  44 582  45 583 22. 1 386  2 ib.  4 388  7 389  9 ib.  11 390  16 584  18 585  21 ib.  22 587  23 588  24 589  29 590  30 ib.  38 595  39 596  40 598  42 600  43 601 23. 44 602  1 604  2 605  4 607  6 608  9 609  11 ib.  13 611  14 612  15 ibid.  16 613  18 614  23 617  24 ibid.  25 ibid.  27 618  29 619  30 620  33 622  34 ibid.  35 623  37 625  38 628  39 629 24. 1 632  2 ibid.  3 633  4 634  5 635  6 636  9 837  10 639  11 ib.  12 640  14 ib.  15 642  16 644  21 ib.  22 645  23 646  24 647  25 648  28 649  30 651  31 652  34 654  35 655  36 ibid.  37 657  39 658  40 659  42 660  43 662  45 663  48 664 25. 15 554  20 ibid.  24 555  1 667  2 668  5 ib.  8 ibid.  9 ibid.  32 671  34 ib.  37 673  44 675 26. 3 677  3 ibid.  8 678  10 ib.  11 679  12 680  13 ib.  17 682  18 683  20 684  21 685  22 ib.  24 686  25 687  26 688  29 692  27 694  28 ib.  31 696  31 697  32 698  33 ibid.  36 70●  37 ibid.  38 704  39 ibid.  40 707  41 708  42 ibid.  43 709  45 710  46 ibid.  47 ibid.  48 711  49 ibid.  50 ibid.  51 712  52 713  53 714  54 715  55 716  56 ibid.  57 718  59 ibi.  62 720  63 ibi.  64 ibid.  65 721  67 722  69 723  71 724  74 725  75 ibi. 27. 1 727  3 ibid.  4 728  5 729  6 ibid.  9 ibid.  10 730  11 731  12 733  15 735  19 736  20 737  22 ibi.  24 739  25 ibi.  26 740  27 741  32 ibi.  33 744  34 745  35 746  37 748  38 ibi.  39 749  40 ibid.  42 750  43 751  44 ibi.  45 757  46 758  47 759  48 760  50 ibi.  51 761  52 762  54 763  55 764  57 766  59 768  61 ibi.  62 769  63 ib.  65 770 28. 2 773  4 774  7 ibid.  8 775  9 776  10 777  11 778  15 779  16 797  18 ibid.  19 799  20 803 
Mark.  Ca Verse. Fol. 1. 3 153  14 135  22 150  26 ibi.  29 151  44 228  45 ibi. 2. 24 315  27 317 3. 13 154  13 ibi. 4. 12 350  26 362 5. 36 253  37 ibid.  39 ibi.  41 ibid.  43 254  3 262  6 263  9 264  10 ibi.  15 265 6. 12 290  24 421  26 422  28 ibid.  29 423 7. 32 442  36 449  37 ibi. 8. 24 457  26 ibid. 9 14 478  17 479  20 480  21 ibid.  22 ibi.  46 164  50 165  23 481  24 ibi.  38 509  39 510 10. 21 526  52 547 11. 2 557  9 559 12. 32 599  34 ibid.  43 630 13. 11 638 14 26 995  51 717 15. 25 746  36 760  43 767 16. 1 772  3 773  11 777  14 791  16 805  19 806  & 805  20 ibid. 
Luke.  Ca Verse. Fol. 1. 1 2  2 ibid.  3 3  5 4  6 6  7 7  9 8  12 ibi.  13 9  14 10  15 ibi.  16 12  17 13  18 15  20 17  21 18  23 ibid.  24 19  25 ibi.  26 21  28 22  29 23  30 ibid.  31 ibi.  32 24  33 25  34 27  36 29  37 ibid.  38 30  39 31  41 32  43 ibid.  45 33  46 34  48 35  49 36  51 37  54 39  55 40  58 41  59 ibid.  60 42  64 ibi.  65 ibid.  67 43  68 44  69 ibid.  70 45  71 ibid.  72 46  73 ibid.  75 47  76 48  77 49  78 ib.  79 50  80 ib. 2. 1 62  7 70  8 71  9 71  10 ib.  11 73  12 ib.  13 74  14 ib.  25 76  16 ib.  17 77  19 ib.  20 ib.  21 78  22 85  23 86  24 ib.  25 87  29 88  30 ib.  31 ib.  32 89  34 90  35 92  36 ib.  37 93  38 94  39 ibi.  40 101  41 102  44 103  46 ibi.  48 104  49 ibi.  51 ibi. 3. 12 118  19 194 4. 15 136  16 137  17 ibi.  18 138  19 139  20 ibid.  21 ib.  22 ib.  23 140  24 141  25 ibi.  28 142 5. 1 145  5 146  6 ibid.  8 147  10 ibid.  36 150  39 152  29 243  39 248 6. 1 315  8 139  13 155  24 162  30 181  35 182 7. 5 230  11 234  12 ib.  14 ib.  16 235  29 297  30 298  31 299  33 ib.  34 ibid.  35 ib.  36 367  37 ib.  40 368  41 ib.  44 ib.  47 369  48 ib.  49 370  50 ib. 8. 3 345  19 339  38 265  52 253 9 60 239  61 ib.  51 510  52 511  54. ib. 10. 1 301  2 302  16 305  17 307  18 ib.  19 ib.  20 308  24 351  38 371  42 372  26 594  28 596  29 ibid.  30 597 11. 1 190  5 214  53 630 12. 29 207  32 208  47 665  48 ib.  49 ib.  50 666  51 285  13 373  15 374  16 ib.  17 ib.  20 375  21 ibid.  57 452 13. 24 117  25 218  26 ib.  28 ib.  22 363  2 376  6 377  12 378  14 379  15 ib.  32 380 14. 28 288  33 289  3 383  5 384  7 ib.  11 385  12 ibid.  23 390 15. 10 490  12 492  16 ibid.  17 493  20 ibi.  21 494  22 ibid.  28 495  31 496 16. 16 296  8 392  9 393  10 394  12 ibid.  14 395  15 ibid.  21 397  22 ibid.  23 399  25 400  26 ibid.  27 401  30 402 17. 10 404  13 411  14 ibid.  15 412  19 ibid.  20 413 18. 7 405  8 406  13 409  14 410  18 524  34 537 19 5 548  7 549  8 ib.  9 550  11 552  12 ibid.  13 553  27 555  41 560  42 561  43 562  47 570 10. 37 590  38 591  39 592 11. 19 639  28 652 22. 28 530  29 ibid.  19 693  31 696  36 700  37 ibid.  51 715 23. 10 733  11 734  12 ib.  16 737  27 742  28 ib.  29 743  31 ib.  34 747  39 752  40 ibid.  41 753  42 ib.  43 754  51 767 24. 12 778  13 781  14 ib.  16 ib.  17 782  19 ib.  21 783  25 ib.  26 784  27 ib.  28 785  30 786  31 787  32 ib.  33 788  34 ib.  36 789  37 790  38 ib.  39 ib.  41 792  44 793  45 794  46 795  47 796  48 ib.  49 ib.  52 805  
The end of the Table.   

¶ TO THE RIGHT Honourable, France's Earl of Bedford, of the noble order of the Garter Knight, one of the Lords of her▪ majesties most honourable privy Counsel, grace and peace from God, with the increase of that true honour which is from God and lasteth for ever.  
THe choice (right honourable) which Luke the Evangelist made, in dedicating this history of the gospel, which he wrote to that noble man Theophilus, & which that man of worthy memory. M. john calvin took in dedicating these his labours to the lords of Frankfurt, driveth me to dedicate this my small labour of translating this book into the English tongue, and though it is but little that I have done, in comparison of the labours of the other two, and not worth the offering to men of great estate: yet lest that I should seem singular in dissenting from these two singular instruments in the Church of God, & that in one and the self same book, I have presumed to make bold of your Lordship's name, hoping that your H. will not mislike to have it witten in the forehead of this book with noble Theophilus & the Lords of Frankfurt, specially sith that I do it, in testimony of my dutiful love to you, for the manifold graces of God in you, and benefits which I have received from you. Men do commonly in their Epistles writ either in the commendation of the work or in the praise of their patron, or in discharging of themselves of the discredit which their enemies would lay upon them: but I crave pardon of your honour, if in studying to be short, I omit these things. For first the very name of the gospel of jesus Christ, and then the names of Matthew, Mark, and Luke the Evangelists, and of M. calvin the gatherer of the Harmony, & the writer of the Commentary, do yield more credit and commendation to the matter, than all that I can say of it all the days of my life. Only this I say of M. Caluines' labours here, that in my simple judgement it is one of the profitablest works for the church that ever he did write. Next for your praises, as you like not to hear them, so I will not offend you in setting them down, nor give others occasion to condemn me of flattery. They which have best known you, say, that you began a good course in your youth, that you witnessed a good confession in the late time of persecution, that your constancy hath been testified by your troubles at home, and travels in foreign countries: you have continued your profession in the midst of your dignity, Lordships, and living left by your parents, and in the seat of government, wherein our Sovereign & most gracious Queen hath placed you, not falling a sleep in security in this so peaceable a time. My good L. continue to the end, so shall you be safe. I speak not this as if it were your own strength that hath holden you up all this while. But meditate sometimes, I pray you, upon the 71. Psalm, and pray that Lord as David did, who kept you in your youth, that he will keep you in your old age, now that your head is hoar and hairs grey. And I beseech the mighty Lord to thrust them forward which are drawn back by their youthly affections, and to raise up them that fell away for fear of troubles, & to waken those which in this quiet and calm time do sleep in security, or wax wanton with the wealth of the world, that we may meet the Lord with true humility and earnest repentance, to see if he will be entreated to continue his mercies towards us, lest he turn his correcting rod, which he hath so oft shaken over us, into a devouring sword to consume us. Of myself I will say nothing, the mouths of the wicked cannot be stopped, their false tongues I hope shall teach me to Walk warily, & I have learned, I thank my God, to pass through good report and through evil and to commit myself and my cause to him that judgeth right. The Lord of Lords preserve your honour in safety, and multiply all spiritual blessings upon you and yours:  
From Kiltehampton in Cornwall, this 28. of januarie. 1584. The Lords most unworthy minister, lame Eusebius Paget.   

A TABLE OF THOSE THINGS which are expounded in the Harmony. The first number showeth the page, the other, the verse of the chapters. But if the number be one alone, it signifieth that which thou dost seek for, to be had in the Commentary, which next of all followeth the words of the Evangelists, before which no number of verses is set.  

A  
ABia the son of Eleazar the priest, 5. 5.  
Abomination of desolation what it is 643. 15.  
Abraham's sons be of two sorts, 36. 49. and 40. 55. and 223. 12. & 341. 39 400. 23. & 550. 9  
Abraham's bosom, 398. 22.  
Abraham's laughter differeth from the laughter of Sara, 15. 18.  
Admonitions are necessary, 498. 15.  
Adoption, the key of the kingdom of heaven, 339. 27.  
A token of adoption, to deserve well of all, 185. 45.  
Adultery before god, 175. 28.  
human affections are not to be laid away, 287. 37.  
Afflictions, common to the godly and godless, 637. 9  
Afflictions, very profitable to the godly, 322. 17.  
the faithful are subject to afflictions, 287. 38  
Alms, the sacrifice of a sweet savour, 173. 23.  
Ambition, how dangerous it is, 162. 24. and 434. 1.  
Ambition immoderate, 37. 51.  
Ambition in the glory and solemnities of a funeral, 398. 22.  
Ambition always in virtues to be feared, 186. 1.  
Ambition is condemned. 126. 24. & 186 1. & 384. 7. & 398. 22. & 433. 1. and 404. 1. and 486. 5. and 539. 22. and 541. 24.  
The true way or manner of correcting ambition, 539. 22.  
The Anabaptistes do wickedly keep little children from baptism, 521. 14.  
they do condemn oaths unlearnedly, 178. 34. They do wickedly banish kings & magistrates from the church. 542. 25. They keep wrongfully the use of the sword from the Church, 714. 52. they overthrow politic order and estate, 508. 24.  
The Anabaptistes deny that it is lawful for a Christian man to divide his goods, 373. 13.  
The error of the Anabaptists, concerning community of goods, 118. 11. & 373. 13.  
The vain boasting of the Anabaptistes. 161. 12.  
The particle and put for because, 32. 42. & 493. 16.  
The Angels know not the last day, 655. 36.  
The Angels are the keepers or watchmen of the faithful, 131. 6. & 488. 10. & 714. 53.  
One Angel, captain or leader of the whole people, 264. 9  
The Angels are ministers of the elect or chosen, 398, 22  
The papists foolishly imitate the Angel, 22. 28.  
How Angels are the sons of god, 24. 32  
Of Angels, Christ is the head, 474. 5.  
Anger▪ for the judgement of god. 115. 7.  
Holy and just Anger, 320. 8.  
Anna the prophetess, 89. 36.  
The scripture hath foretold the destruction of Antichrist, 633. 2.  
Antichrists furnished with miracles, 647 23.  
The Apostles were solicited or moved of the Scribes unto falling away, 244 11. their calling, 266.  
Apostles, why twelve in number chosen of Christ, 267. 1. & 530. 28.  
the liberty of the Apostles, in citing the places of the old testament, 82. 6. & 324. 20. & 730. 9  
Wherein Aristotle placeth the chiefest good, 371. 38.  
Arrogancy is to be avoided, 78. 21.  
Holy Assemblies are not to be neglected, 502. 20.  
the place of Augustine, 162. 24. & 180. 39 & 262. 28. & 278. 23. and 390. 23. & 400. 25. & 415. 58.  
Answers put for any word or speech, 103. 46.   

B  
BAalim, were in times past called lesser gods, 280. 25.  
Baptism is not to be denied to infants, 521. 14. & 801. 19  
Baptism followeth doctrine, 801. 19  
the end of Baptism, 540. 22.  
the verity of Baptism, is in Christ alone, 119.  
the Anabaptists, as much as in them lieth, do blot out Baptism. 436. 2.  
the Baptism of john, for his whole ministery, 572. 25.  
the Baptism of john and of Christ, is the same, 110. 3. & 120.  
Barrabas is preferred before Christ, 736. 15.  
barrenness counted as a reproach, 20. 25.  
barrenness excludeth none out of the kingdom of heaven, ibidem.  
Beelyebub, what it is, 276. 25. and 320. 24.  
to Believe, what it is, 33. 45. look faith.  
Two Bethlems. 83. 6.  
why a Bill of divorcement in times past was permitted, 176. 31.  
the Bishops of popery, are not pastors, 138. 18. & 800. 19  
the Bishops of popery glory in value in the succession of the Apostles, 164. 13. and 581. 42. and 606. 2. and 803. 20.  
the Bishops of popery are dumb Dogs, 256. 36.  
Blasphemy against the spirit, what it is, 331. 31.  
Blessing is diversly taken, 805. 19  
Blessing put for happiness, 22. 28.  
Blessing, for giving of thanks, 426. 19  
the Blessing of the papists god, is magical. 692. 26.  
Blessed, put for chosen or beloved of God, 671. 34.  
Blessedness toward us, is from the free love of god, 22. 28.  
two Blind men receive their sight of Christ, 254. 27.  
Boanerges for Bena reges, vel Ragas, 156. 16.  
the Body must be reserved for the worship of God, 133. 10.  
Book for Catalogue. 57 1.  
The carelessness of writers of Books, 58. 6.  
Bountifulness is commended, 117, 11. & 183. 35. and 200. 19 & 382. 41. and 385. 12. & 679. 11.  
Breal put for all kind of nourishment, 195. 11.  
daily Bread, how it is ours, 196. 11.  
how the Bread of the holy supper, is called the body of Christ, 124. 16.  
Burial, a sign of the last Resurrection, 237. 22. & 423. 29.  
the Burial of john Baptist, 423. 29.  
the Burial of Christ, 768. 59   

C  
Cataphas', who also was called josephus. 718. 59  
to be Called, put for, to be accounted and openly known, 48. 76.  
Calling is free. 341. 11.  
Calling is effectual in the elect, 13. 16.  
Calling sufficeth not, unless there be faithfulness also, 222. 16. and 580. 42.  
the Calling of the Gentiles, look the Gentiles calling.  
the sign of Christ's Calling. 103. 46.  
the end of our Calling, 48. 75. and 185. 45. and 246. 13. and 322. 18. and 373. 13.  
the word Camel, for a great rope pertaining to a ship, 528. 23.  
Capernaum, what manner of city, 230. 5.  
the Care of this world choketh the seed of the word, 354. 22.  
Care for food and raiment, is to be taken away, 204.  
Naughty Care is reproved, 130. 4.  
all Care is not to be condemned, 204.  
Excessive Care is from infidelity, 205. 26. and 130. 4.  
the humility of the Centurion, 231. 8. his faith, ibidem.  
why the Centurion's faith is preferred before the faith of the jews, 232. 10  
the signification of Ceremonies, is eternal. 169. 19  
the external use of Ceremonies, ibidem.  
We must not attribute too much to Ceremonies, 445. 25.  
Two C●sareaes. 458. 13.  
Charity is distinguished from common friendship, 182. 42. & 390. 12.  
Charity Active and Passive, 216. 12.  
Charity towards our neighbour, floweth from the love of God, 596. 39  
Charity is commended, 382. 41. and 497. 15. and 598. 40. and 616. and 640. 12. and 672. 34.  
Whether our sins be redeemed by Charity. 370. 50.  
the Changing of persons. 107.  
the name of Child is diversly taken, 39 54.  
Children were received of Christ, 521. 14.   

CHRIST.  
Christ is God, 13. 17. and 66. 23. and 240. 4. and 327. 25. and 368. 40. and 507. 23. and 557. 2. and 585. 18. and 601. 42. and 625. 37. and 660. 42. & 795. 45.  
Christ is Lord, 32. 43.  
Christ by nature the son of God, 24. 32. and 124. 17. and 431. 33. he is true God and man, 106.  
Christ in both natures is the son of God, 28. 35.  
Christ the son of David, 57 1. & 254. 27. and 443. 22. and 600. 42.  
Why Christ is called the first begotten of every creature, 124. 17.  
Christ, the first begotten amongst many brethren, 100 23.  
Christ, the first begotten of Mary, 68 25  
Christ the holy seed, 29. 35.  
Why Christ is named jesus. 23. 31.  
Why Christ is called Emanuel. 64. 22.  
Christ must not be esteemed according to the sense of the flesh, 520. 13. and 552. 11.  
Christ is the mediator, 29. 35. and 67. 33. and 101. 40. and 124. 17. and 191. 9 and 428. 23. and 490. 18. and 473. 5. and 520. 13. and 568. 5. and 761. 51.  
Christ is the ladder by which men climb up unto God the father, 265. 38.  
Christ is not to be joined with the common Saints, 475. 6.  
Christ is the head and Prince of pastors, 71. 8.  
Christ is the true priest, 67. 23.  
Christ only is the foundation of his church, 461. 19  
Christ is the head of the church, 131. 6. and 150. 33. and 279. 25. and 320. 24. and 609. 9 and 649. 28.  
Christ is the only teacher of his church, 291. 2. and 473. 5.  
Christ is the saviour of the church, 62. 21. and 73. 11. and 256. 36.  
Christ is the only sign of concord and peace, 458. 10.  
Christ by excellency is called a servant, 322. 18.  
Christ is the minister of Circumcision, 26. 33. and 53. and 89. 32. and 268. 5.  
Christ is the Son of righteousness, 49. 79. and 89. 32. and 107. 7. and 135. 12. and 143. 13. and 398. 22. and 473. 5. and 634. 4. and 663. 36.  
Why Christ is called the corner stone, 579. 42.  
Christ the rock of offence, 293. 6. and 639. 10.  
Christ only endued with the fullness of the spirit, 138. 17.  
Christ free from all sin, 28. 35. & 86. 23 and 101. 40. and 126. 1.  
Christ is the author of our salvation, 44. 69.  
Christ the author of perfect blessedness, 50. 79.  
Christ is the only preserver of our life, 158. 5.  
Christ an example of the faithful, 314. 29. and 543. 28.  
Christ an example of temperance, 243. 29. and 299. 34.  
Christ is judge of the whole world, 263. 29. and 500 18. and 671. 32. and 799. 18.  
Christ is a severe judge against unbelievers. 121. 12.  
Christ from his infancy was subject to the cross, 97. 16. and 99 19  
To what end Christ was sent of the Father, 269. 8. Look the office of Christ.  
Why Christ was circumcised, 78. 21.  
Christ by the secret counsel of god, was appointed unto the death of the cross, 571. 47. and 710. 47. and 714. 53.  
Why Christ was not baptized before the thirtieth year of his age, 123. 16.  
Why Christ would be baptized, 122. 13.  
Christ, as touching his soul for our sake, would profit, 101. 40.  
Why Christ went into the wilderness, 125. 1.  
why christ was tempted of sathan, 127. 1  
Christ was tempted 3. manner of ways, 131. 5.  
Why Christ fasted in the Wilderness, 125. 1.  
Why Christ until the thirtieth year of his age, kept himself in a private life, 415. 55.  
Christ had no quiet abiding in any one place, 507. 24.  
Christ was more in Galilee, than other where, 380. 31.  
Christ without sin, was subject to the infirmity of the flesh, 95. 13. and 128 ●●. & 569. 18.  
Christ was subject to human passions, 569. 18. and 703. 37.  
Christ willingly submitted himself to death, 470. & 472. 3. & 536. 18.  
Christ of his own accord became poor, 568. 5.  
Why Christ chief chose gross idiots for his Apostles, 147. 10. and 242. 9 and 297.  
Why Christ escapeth by flight, 321. 14.  
Why Christ would not make an end of the strife between two brethren, 373. 13.  
Christ was wont to pay tribute, 507. 24.  
To what purpose Christ sent Peter unto the sea for paying of tribute, 508. 27.  
why Christ rejected the confession of devils, 153. 34.  
Christ sought a secret place for to pray in, 189. 5.  
Christ for divers ends spoke unto the people, 383. 35.  
Christ discloseth the hypocrisy of men by the gospel. 92. 35.  
Christ not idle, while the apostles labour, 291. 1.  
Christ according to the manner of the time, used outward signs, 152. 29. and 448. 32.  
Why Christ for a time would have his miracles concealed, 321. 16. & 449. 36. and 457. 26.  
How Christ is made manifest unto us by the gospel, 784. 27.  
Christ is to be sought for in heaven, 787. 31  
christ did twice cast out of the temple, the sellers and buyers, 565. 12.  
Christ was contemptuously received of the Nazarites, 140. 23.  
When Christ kept the passover with his disciples, 683. 17.  
christ very reprochefullye handled of the reprobate, 280. 25.  
why christ accused of false witnesses, held his peace, 720. 62.  
why Christ trembled at death, 510. 51.  
what Christ feared in death, 707. 39  
Christ therefore suffered, that he might reconcile the world unto god, 536. ●7.  
Christ moved with true sorrow, 702. 37.  
why Christ after a solemn rite, was condemned of an earthly judge, 727. 1. & 740. 26.  
christ raised from the death, 771.  
Christ honourably buried, 768. 59  
Christ, how ignorant of the day of judgement, 655. 36.  
when christ is said to come, 279.  
Christ's body verily human, 23. 31.  
Christ is subject to ignorance, 102. 40. of Christ two natures, 33. 43.  
the knowledge of christ is from God 312. 12.  
Christ's office, 59 16. and 83. 6. and 92. 34. and 104. 49. & 244. 12. & 322. 18. and 340. 48. and 371. 38. and 373. 13. and 432. 34. & 550. 9 and 635. 5. 21.  
Christ's humbling, 58. 3. and 70. 7. and 73. 12. and 101. 40. & 105. 51. and 237. 3. & 321. 14. and 531. 29. and 543. 28.  
Christ's modesty, 103. 46.  
Christ's meekness, 124. 16. and 323. 19  
the condition of Christ's life, 236. 20.  
Christ's grace and virtue eternal, 46. 72. and 34. 29.  
Christ's fasting, a seal of the Gospel, 126. 1.  
Christ's temptations: what, 530. 28.  
Christ's poverty, 564. 5.  
the difference of Christ & the Ministers. 120.  
the beholding of Christ, double, 88 30. and 340. 48. and 351. 16.  
Christ's kingdom spiritual, 75. 71. and 79. 1. and 84. 11. and 143. 13. and 506. 24. and 539. 22. and 559. 9 and 579. 42. and 582. 43. and 732.  
Christ's kingdom eternal, 26. 33. & 45 9 16. and 579. 42. 603. 44.  
The perfection of Christ's kingdom, in the end of the world, 670.  
Christ's Priesthood everlasting, 459. 16.  
Christ's Lordship over the dumb elements, 260. 26.  
the confession of Christ, an especial worship of God, 284. 32.  
Christ's first sermon unto his Disciples, 158. 3.  
Christ's people: who, 63. 21. and 221. 16. and 236. 20.  
Christ's words are not sophistically to be urged, 182. 30. and 221. 16. and 236. 20.  
Christ's voice to the reprobate, deadly, 430.  
The force of Christ's voice, 148. 22. 242. 9 and 253. 41. & 260. 26. and 264. 9  
The afflictions of christ and the faithful common, 540. 22.  
Christ's obedience, 702. 30.  
Christ's desire to profit all, 371. 38.  
The contempt of christ, from whence, 322. 17. and 4●5. 55.  
the contempt of Christ's grace, 313. 28.  
Christ's sorrow for the unthankfulness of men, 452. 2.  
Christ's anger, 320. 8.  
Who is to be accounted a Martyr of christ, 161. 12.  
Christ's zeal, 452. 2. and 565. 12.  
Christ's will, whether one and the same, 706. 39  
The end of Christ's miracles, 152. 17.  
Christ's sitting at the right hand of the father, 603. 44. & 721. 64.  
Christ's care for the church, 154. 13.  
christes Transfiguringe, of what manner, 471. 2.  
Christ's death, the renewing of the world. 666. 50.  
Christ's death, why called a taking away 510. 51.  
Christ's death, why 〈◊〉 to baptis●●e, 666. 50.  
Christ's ascension into 〈◊〉, the fulfilling of the new 〈…〉.  
Christ's 〈…〉 26. 1. and 203. 6. and ●67. 2. 〈…〉 14.  
christes second coming, 55 〈◊〉.  
christ only must be obeyed, 60●. 6.  
to deny christ, how hurtful, 284. 31.   

Church.  
what manner of Church 〈◊〉 of Christ, 186. 1. & 345.  
the church consisting of the simple common people, 570. 47.  
the church not grounded upon Peter, 156. 16.  
the church the spiritual house of jacob, 26. 33.  
the church, the field of the Lord, 357.  
the church, why compared to a floor, 121. 12.  
the church, subject to painful temptations, 641. 14. and 651.  
the church laid open unto divers deceits, 220. 15.  
the church bound to the word of God, 581. 42.  
the church, as yet troubled with many faults, 356.  
the church, for Elders of the church, 499. 17.  
the state of the old church, 12. 16. and 13. 17. and 39 54. and 111. 3. and 565. 12.  
the churches plentiful increase, 267. 1.  
the church's condition, of what sort. 45. 71. and 154. 13. and 369. 47.  
the church's warfare with sathan, 45. 71. and 460. 18.  
papists abuse tho, church's title, 116. 9  
the church's perfection, of what manner, 121. 12.  
the church's judgement not in vain, 500 18.  
God wonderfully preserveth his church from the wicked, 84. 7.  
Cicero his place, 73. 11.  
circumcision sometimes was done at home, 41. 58.  
the popish clergies arrogancy, 116. 9  
the popish clergies immunity, 508. 24.  
to come in the name of the Lord: what, 559. 9  
commandments differ from justifications, 6. 6.  
Which is the least commandment, 168. 19  
common for profane, 442. 19  
compssion is commended. 397. 21.  
Mutual concord is commended, 173. 23. Look charity.  
cencupiscence a sin, 175. 28.  
confession of Christ, an especial worship of God, 284. 32.  
confession of sins profitable and necessary, 112. 6. and 494. 21.  
From whence the papists fetch auricular confession, 113. 6. and 228. 4. and 4. 13. 14. and 494. 21.  
uprightness of conscience necessary, 6. 6. and 187. 3.  
quietness of conscience, necessary in the service of God, 47. 73.  
quietness of conscience, the fruit of faith, 370. 50.  
an evil conscience never quiet, 83. 7. and 417. 2. and 421. 24.  
The force of an evil conscience, 263. 29. and 417. 2. and 687. 25.  
The blockishness, of an evil conscience, 687. 25.  
consciences are not to be caught in a snare, 435. 2. & 519. 12. & 586. 21.  
contempt of the Gospel, from whence. 305. 16. and 309. 25.  
contentions are to be avoided, 131. 5. and 173. 25.  
continency, the special gift of GOD, 518.  
continuance in faith and prayer necessary, 99 19 and 278. 22. and 526. 22. and 666. 49.  
conversion of fathers unto the sons, 13. 17.  
God is the author of conversion, 12. 16. look repentance.  
Corbana, what. 729. 6.  
the contempt of corrections in the world very great, 135. 19 and 160. 10.  
Of brotherly correction, three degrees, 497. 15.  
to refuse corrections, an extreme evil, 135. 19   

Covetousness.  
Covetousness, is greatly to be taken heed of, 200. 19 and 203. 24. and 354. 22. and 374. 15. 16. and 395. 14. and 524. 20.  
the hurre of Covetousness, 526. 22. and 5●7. 23. and 681.  
the best way of correcting Covetousness, 203. 24.   

Counsels.  
whether Counsels may err. 804. 20.  
Courtiers are entrapped in many sins, 423. 28.  
Crates the Theban, foolishly cast his goods into the sea, 525. 19  
the Cross without Christ accursed, 287. 38.  
Cruelty detested of God, 397. 21.  
by the word Cupp●, God's providence is noted, 705. 39  
Curiosity is to be avoided, 3. 1. and 124. 16. and 139. 19 205. 26. and 207. 29. and 209. 1. and 217. 23. & 344. 41. and 399. 23. & 401. 27. & 485. 1. and 553. 12. and 540. 23. & 648. 26. and 751. 43. and 793. 41.  
Of Curses, which the Scripture containeth, a two fold use, 162. 24.  
Custom not rightly counted for a law, 42. 59  
Custom not more to be esteemed then truth, 171. 22.  
to a Custom received, not too much is to be given, 248. 19  
Cyrus' his place, 493. 16.   

D  
HOw the Day in times past was divided, 534. 1. and 746. 25.  
the Day of judgement every moment to be looked for, 655. 36. 657. 37.  
the yearly solemnising of a birth Day. not of itself evil, 421. 6.  
whereof utter Darkness is so called, 233. 12. and 555. 24.  
David a figure of Christ, 58. 6. & 579. 42. and 746. 35.  
David's name translated unto the Messiah, 25. 32.  
David's purpose in appointing the orders of the priests, 5. 5. and 8. 9  
the Dead have no care of the living, 401. 27.  
Death not to be feared, 281. 28. and 287. 39  
Demosthenes' his place. 3. 3.  
Denial of Christ, how hurtful, 284. 32. and 723. 70.  
Denial of ourselves is commanded, 136. 14. and 193. 10. and 216. 13. and 225. 24. and 269. 33. and 467. 24. and 524. 20. and 540. 22. & 575. 32. and 631. 43.  
Desert, for a rough and hilly country. 109. 2.  
Destiny of the stoics confuted, 283. 29.  
the Disciples called of Christ, 145. 18.  
why Christ sent the seventy Disciples by two & two, 302. 1.  
the Disciples strive for superiority, 484. 1. and 541. 24.  
the disciples ignorance, 441. 15. & 455. 8.  
the blockishness and slothfulness of the Disciples, 429. 24. and 450. 33. and 552. 12.  
the slothfulness of john's Disciples. 292. 3.  
the devils confess christ to be the son of God, 321. 16.  
why the Devils wished to enter into the swine, and why Christ suffered it, 264. 31.  
Devils, essential spirits, 265. 31.  
Divinity of the Papists speculative, vain and cold, 150. 22.  
Divorcement, why in times past permitted, 177. 31. and 5. 13.  
the cause of lawful divorcement, 516. 9  
what it is to Do the will of the father: 223. 21. and 340. 48.  
the Doctrine of the Prophets, comprehended under the name of the law, 106.  
the Doctrine of salvation published unto men, for divers ends, 346. 11.  
How the Doctrine of the Gospel, is the cause of blindness, 350. 12.  
general Doctrine necessary, 142. 25.  
General Doctrine from the particular, 104. 49. and 142. 25. and 164. 13. and 186. 1. and 234. 13. & 245. 13.  
the true use of general Doctrine, 30. 37.  
particular Doctrine necessary, 114. 7.  
Doctrine to be applied to the persons, 114. 7. and 118. 12.  
diversity of Doctrine, breedeth hatred, 511. 52.  
contempt of Doctrine extinguisheth the light of the spirit, 43. 67.  
contempt of Doctrine in the world very great, 402. 30.  
All Doctrines are to be examined by the word of God, 221. 76.  
Dogs and swine: who, 211. 6.  
the Donatises vain glorying, 161. 2.  
Dreams divine, whereby discerned from human, 62. 20.  
Drunkenness is to be taken heed of, 421. 6.  
The frivolous distinction of Dulia and Latria, 133. 10.   

E  
A Simple Eye for not faulty, 202. 22. Election free, 347. 11.  
Election from the will of GOD, 311. 26.  
Election only the headspring and cause of our salvation, 440. 13.  
Election the fountain of all good things, 308. 20.  
the force of Election, 310. 25.  
Few Elected or chosen, 391. 11.  
the Elect, why compared to wheat, 121. 12.  
the Elect out of danger; 45. 71. & 440. 13. & 647. 23. 24.  
the Elect only lightened, 349. 14.  
the elect only understand the mysteries of God, 347. 11.  
the Elect only are led by the spirit of God, 350. 14.  
the Elect only persever, 354. 20.  
the elects perseverance, 300. 35.  
The difference of the Elect & reprobate, 9 12. 13. & 17. 20. & 40. 38. & 44. 68 & 72. 10. & 121. 12. and 158. 5. & 197. 12. and 205. & 235. 26. and 287. 39 & 297. 15. and 310. 25. and 337. 44. and 399. 23. & 436. 27. and 467. 24. and 501. 18. & 528. 25. & 531. 29.  
Elias, whether verily appeared in the transfiguration of Christ, 471. 3.  
Elias and Enoch, looked for of the Papists before the coming of Christ, 476. 10.  
Why john was called Elias, 296. 14. & 417. 2.  
Why Luke rehearseth Elizabeth● stock, 6. 5.  
Elizabeth, how just and without reproof, 7. 6.  
why Elizabeth, after john was conceived, hide herself, 19 24.  
Elizabeth, how the cousin of mary, 5. 5. and 29. 36.  
Enemies are to be loved, 184. 44.  
Envy is to be avoided, 32. 43. 162. 24. and 496. 28.  
Epic●es contemners of gods glory, 162. 24.  
Eremites' superstition, 112. 4.  
Errors how to be corrected, 614. 18.  
why the Euangelises would pass from Christ's in fancy unto the thirty the year of his age: 106.  
the Euangelises not curious in observing the course of times, 131. 5. and 145. 18. & 339. 19 & 378. & 383. 41. & 541. 24. & 545. 29. and 552. 12. and 564. & 630. 53.  
the certainty of the Evangelists doctrine, 79. 1.  
Of Eunuches, or chaste persons, three kinds, 518. 12.  
the Examples of the fathers, how far to be followed, 11. 15. and 511. 54. and 512. 55.  
Excommunication in Christ's church very profitable, 499. 17.  
Excommunication of the Pope, no whit at all to be feared, 161. 11.  
Exhortations necessary, 76. 15.  
the use of Exhortations in the Church, 390. 23.  
Exorcists common amongst the jews, 328. 27.  
What manner of Exorcists be created or made in Popery, ibidem.   

B  
FAith is by hearing, 13. 16. and 338. 27. 443. 22.  
Faith is voluntary, 390. 23.  
Faith the gift of God, 147. 10. & 310. 25. & 325. & 402. 30. & 490. 17. & 481. 22.  
faith general and particular, 16. 18.  
Faith particular necessary, 73. 11. & 147 10. & 445. 25. & 463. 19  
Temporal faith, 353. 20. & 411. 13.  
Faith alone justifieth, 335. 37. & 547. 52.  
Faith obtaineth any thing of GOD, 255 29. & 446. 28. & 481. 123. & 570. 21.  
Faith cannot be separated from good works, 390. 11.  
Faith unperfect, even of God is not rejected, 250. 18. 20. & 355. 23. & 481. 24.  
Faith is not always repugnant to fear, 259. 25.  
Faith, the cause of our salvation, 353. 19  
Our faith grounded in heaven, 24. 31.  
Faith joined with God's eternal predestination, 312. 27.  
Faith alone sanctifieth in us the gifts of God, 413. 19  
another man's faith, how far profiteth other, 239. 2.  
The faith of the fathers and ours alone, 11.  
The Faith of the godly exercised by temptations, 128. 1.  
The faith of the righteous is their wisdom, 14. 17.  
The faith of the Papists is implicit, 484.  
The faith of the Centurion, 231. 8.  
The faith of the woman of Chanaan is commended of Christ, 446. 28.  
The nature of faith, 15. 18. & 292. 3. & 296. 12. & 570. 21. of faith the chiefest foundation, 480. 22.  
The examination of faith contained in our prayers, 570. 21. the analogy of faith ought to bear rule in judging false Prophets, 221. 16.  
faiths obedience, 30. 38.  
faiths degrees, 298. 29. & 355. 23. & 548.  
faiths infirmity in the Saints, 16. 18.  
faiths confirmation necessary, 90. 33.  
The difference of faith and opinion, 251. 20.  
The relation of Faith and the word. 33. 45.  
The fruit of faith is tranquility of conscience, 370. 50.  
No man obtaineth faith by his own wisdom, 311. 25.  
The Papists mix faith with doubting, 570. 21.  
The faith of God, what, ibid.  
By faith we obtain remission of sins, 252. 23.  
the faithful are the temples of God, 490 18.  
the faithful planted by the hand of God, 440. 13.  
The faithful, how the sons of God, 25 32.  
The faithful, the brethren of Christ, 340 48.  
The faithful, the sons of light, 265. 14 & 393. 8.  
The faithful aught to be salt to others, 165. 50.  
The faithful, how heirs of the world, 159. 5.  
Why the faithful are called little ones, 290. 41. & 292, 3.  
The faithful, why laid open to the false accusations of the reprobate, 167. 17.  
The faithful, how righteous before God 49. 77.  
The faithfuls condition in the world, contemptible and miserable, 134. 11 & 61. 10. & 236. 19 & 467. 23. & 637. 9 & 4. 671. 32. 34. & 734. 12.  
The joy of the faithful, 35. 46. & 72. 10. & 652. 28.  
The glory of the faithful after this life, 399. 22.  
The faithfuls good and godly glorying, 679. 10.  
The faithfuls felicity, 161. 10. & 201. 21.  
The warfare of the faithful, 160, ●0. & 336. 43. & 696. 31.  
The obedience of the faithful unperfect, 204. 24.  
The small number of the faithful, 216, 13. & 257. 13. & 313. 28. & 391. 11.  
The small number of the faithful, why compared to a plentiful harvest, 257. 37.  
the faythfuls perfection in this life, of what sort, 186. 48. & 333. 33.  
The faythfuls combat with Satan, 160. 10 & 696. 31.  
The faythfuls certain victory, 378. 22. & 287. 38.  
The faithfuls life like gaining by occupying, 554. 20.  
The faithfuls scope or end of life, 372. 42  
The zeal of the faithful, 452. 2.  
Beetwixt faithful and unfaithful what difference, look the difference of the elect and reprobate.  
Fasting, when approved of God. 93. 37 & 199.  
Fasting of three days how to be understanded, 450.  
The difference of Christ's fasting and the Papists, 126. 1.  
The end of fasting 482. 21.  
Concerning fasting, john's disciples quarrel with Christ, 247. 14.  
The Fasting of Lent, 126. 1.  
the fathers called not upon God, but by trusting in Christ the mediator, 25. 32. freed from the yoke of sin by Christ's only grace, 44. 68  
How the fathers differ from us, 351. 24. & 399. 22.  
the faith of the fathers and ours all one, 233. 11. & 351. 24.  
The foolish imitation of the fathers, 11. 15. & 511. 54.  
Faults under defence of laws are not to be covered, 290.  
Feigning, how it may agree with Christ, 786. 28.  
the fear of the godly differeth from the fear of the wicked, 235. 16.  
Fear not always repugnant to faith. 96 13. & 259. 25. & 431. 31.  
the fear of the Lord comprehendeth all godliness and religion, 37. 49.  
Fearfulness cometh of an evil conscience, 64. 7.  
felicity proceedeth from the love of God, 22. 28.  
True felicity cometh of faith. 33. 45.  
True felicity dependeth of Christ, 148. 23.  
the chiefest felicity doth consist in Christ alone, 50. 79.  
the greatest felicity is in heaven, 201. 21.  
The difference beetwixte the felicity of the faithful & the Stoics, 201. 21.  
Fygtree, why cursed of Christ, 569. 18.  
To find favour, what it is, 23. 30.  
finger of GOD, for his spirit, 328. 28.  
why the spirit is called Fire, 121. 11.  
Fire eternal, of what manner, 122. 12. & 359. 41. & 675. 41. to be seasoned with fire, what, 164. 49.  
Flesh for men, without the note of sin 112. 6.  
Flesh prone to sloth, 709. 43.  
All the affections of the flesh ought to be suspected, 104. 48.  
The bold confidence of our flesh, 540. 22.  
the flock of Christ, a little one, 208. 32.  
Wither it be lawful to resist force with force, 184. 44.  
Fortune ruleth not the world, 283. 29.  
freewill overthrown, 333. 33.  
Freewilles defenders and patrons, 202. 22. & 333. 33. & 598. 30. & 627. 37.  
frowardness condemned, 505. 21.  
Fruitfulness of the womb cometh from the blessing of God.   

G  
GAbryel, what it signifieth, 16. 19  
Gadarenes covetous and unthankful, 265. 15.  
Galyle of the Gentiles, which, 144. 13.  
Gates of hell. 461. 18.  
Gehenna, from whence derived, 172. 22.  
The word Gehenna translated to the hells. 280. 25.  
the Genealogy of Christ is described, 52. 53.  
The fourfold difference of the narration of Christ's genealogy, 54.  
the Gentiles calling, 40. 55. & 73. 10. & 79. 1. & 89. 31. 32. & 219. 29. & 232 10. & 323. 18. & 324. 20. & 442. & 566. 13. & 688. 13. & 796. 47. & 800. 19  
Gentleness is commended, 173. 25. & 497. 15.  
Gl●●h properly what, 66. 22.  
Glory of GOD, look God's glory.  
The Glory of the faithful, 400. 25.  
God hath care over his, 61. 20. & 8. 4. 7 95. 13. & 134. 11. & 142. 28. & 189 8. 195. 11. & 205. 26. & 276. 19 282. 29. 406. 7. & 645. 22. & 648. 24 & 672. 34.  
One God, 591. 37.  
God only good, 523. 17.  
God, why called an heavenvly father, 191 9  
God our father will be known, 124. 17. & 292. 9  
How God is in heaven, 191. 9  
God only to be worshipped and served, 133. 10. & 594. 26.  
why God swore, 46. 37.  
to whom God is merciful and favourable, 159. 7.  
GOD always true, 33. 45. & 64. 22.  
GOD, the author of marriage, 515. 7.  
God after two manner of ways appearred to the fathers, 62. 20.  
God always like himself, 36. 49.  
God alone is the law maker for the souls 586. 21.  
God especially beholdeth the mind, 6. 6 & 15. 18. & 48. 75. & 172. 22. & 245. 13. & 395. 15. & 569. 38. & 630. 43.  
Why God is called the god of Israel, 44 68  
why God sometimes deferreth his help 62. 20. & 379. 15. & 405. & 406. 7. & 430. 27.  
why God forthwith punisheth not the wicked, 377. 6.  
How God is said to love all, 526. 21  
how God is said to tempt, 128. 2. & 259 13.  
How God leadeth into temptation, 198 13.  
God, not the author of evil, ibid.  
God Useth the travail of wicked men, 69.  
God only forgiveth sins, 240. 3.  
God only the judge of the whole world, 185. 45.  
God inviteth men unto repentance, 493. 17.  
God is said to reign two manner of ways 193. 10.  
God may be called upon in all places, 567. 13.  
God not bound to the laws of nature, 15. 18. & 27. 34.  
God by diverse means saveth his, 95. 13.  
God sometimes giveth over his honour to men, 498. 15.  
God a sharp revenger and defender of the truth, 334. 34.  
The love of God the beginning of godliness, 595. 38.  
God's goodness to be imitated of us, 505. 21.  
God's arm for his strength or power, 37. 51.  
God's right hand, what, 721. 64.  
The knowledge of GOD is only from Christ, 312. 27.  
God's counsel secret, 349. 13. & 540. 23 & 580. 42.  
God's counsel for the doctrine of the gospel, 298. 30.  
Two sorts of the contemners of God, 212. 6.  
God's worship to be framed according to his word, 86. 23. & 437.  
God's worship spiritual, 85. 11. & 245. 13. & 437. 7. & 566. 13. & 5. 99 32▪  
God's gifts not to be neglected, 338. 27.  
The communication of the gifts of God, 260. 8.  
God's gifts not to be abused, 394. 10. & 553. 13. & 664. 48.  
Faith alone sanctifieth God's gifts in us, 413. 19  
God's example, how far to be followed, 185. 45.  
what it is to have the faith of GOD, 570 21.  
GOD'S covenant with the fathers of his free grace, 40. & 46. 7●. & 65. 22.  
God's glory, how much to be esteemed, 104. 48. & 191.  
God's glory, the fruit of miracles, 260. 27.  
God's grace free, 534. 8.  
God's grace striveth with the malice of men, 416. 58.  
God's grace in Angels and men to be praised, 39 48.  
God's grace preventeth us, 37. 49. & 211 6. & 390. 11. & 493. 20. & 506. 25. & 548. 5.  
God's favour toward his, 17. 20. & 29. 36. & 47. 73. & 194. 11. 250. 18. & 333. 33. & 376. 2. & 377. 6. & 494 20. 22. & 506. 25.  
God's judgement secret. 480. 81.  
God's praises are to be set forth, 74. 13. 14. & 94. 38.  
God's mercy eternal, 36. 49.  
God's mercy the foundation of repentance, 109. 2.  
The knowledge of God's mercy, the beeginng of repentance. 493. 17.  
God's mysteries with reverence to be received, 104. 49. & 304. 21. & 305. 33.  
The reprobate understand not Gods mysteries, 347. 11.  
God's name, why called holy, 39 49.  
The hallowing of God's name, what it is, 192. 9  
God's works not slightly to be considered, 23. 29. & 42. 65. & 77. 19 & 254. 43. & 256. 34. & 450. 33.  
God's power not tyrannical, 38. 52.  
God's power not bound to means and helps, 448. 32.  
God's power, how to be considered, 30. 37. & 116. 9 & 304. 21.  
God's foreknowledge how to be considered, 686. 24.  
with God's presence the godly are moved after one sort, the ungodly after another sort, 9 12. & 23. 30. & 72. 10. & 147. 8. & 135. 16.  
God's promises sometimes admit an exception, 210. 11.  
that which is proper to God, is sometimes attributed to men, 498. 15.  
God's providence toward every particular creature, 205. 26. & 282. 29.  
God's providence how to be weighed, 38 52. & 69. & 191. 9 & 205. 26. & 259. 23. & 277. 19 & 282. 29. & 374. 15. & 406. 7. & 686. 4. & 700. 36. & 719. 5. & 730. 10.  
God's kingdom, what it is, 193. 10.  
God's kingdom, the overthrow of Satan 329. 29.  
God's word annexed to the sacrament, 110. 3.  
God's word subject to taunts and scorns 395. 14.  
God's word cannot be contemned without punishment, 141. 24.  
Wherefore GOD would have his word preached to the reprobat, 621. 34.  
The efficacy of God's word, 422. 24, look the force of Christ his voice,  
God's truth hath the upper hand of the unfaithfulness of men, 64. 22.  
God's will, the chiefest rule of righteousness, 311. 26. & 648. 25.  
God's will one and simple in respect of itself, 193. 10. & 628. 37.  
God's will two manner of ways proposed unto us in the scripture, ibid.  
To do the will of God, what it is, 223. 21. & 340. 48.  
To live to God, what it is, 591. 38.  
Sometimes affections be attributed to God, 626. 37.  
For God no law is to be prescribed in bestowing of his benefits, 142. 25.  
Who are said to justify God, 298. 29.  
To tempt God, what it is, 132. 7. & 451 1. & 534. 1. & 746. 25.  
the exercises of godliness, 93. 37 & 245. 13  
The duties of godliness are not contrary one to another, 316. 5.  
Good mingled with the bad, 365. 47. & 671. 32.  
The Gospel is the sceptre of Christ's kingdom, 272. 14.  
The gospel, a full perfection of the law, 166 17.  
The Gospel was not written of Math. in the Hebrew togue, 82. 6.  
why the gospel is compared unto fire, 666 49.  
The gospel overthroweth not pollitik estate 119. 12.  
How the gospel is cause of dissension, 285 51.  
The gospel giveth not liberty to sin, 314 29.  
Why the Gospel at this day bringeth not forth fruit in many, 346. 2.  
The gospel, according to the flesh contemptible. 71. 8.  
It is called the Gospel of the kingdom from the effect, 148. 23.  
why the Gospel is preached in the world, 640. 14.  
The Gospel of Nicodemus a fable, 2. 1.  
Four sorts of hearers of the Gospel. 353.  
the difference of the hearers of the gospel, from whence, 346. 9  
The commendation of the Gospel, 139. 18  
From whence the contempt of the Gospel creepeth into many, 82. 4. & 91. 34. & 265. 15. & 292. 3. & 313. 28. & 345  
The contempt of the gospel not without punishment, 272. & 343. 41.  
The dignity of the gospel very great, 212 6. & 272. 14. & 295. 11.  
The doctrine of the gospel not new, 167. 17.  
how the doctrine of the gospel is the cause of blindness, 350. 12.  
Why the most part wish the doctrine of the gospel buried, 265. 15.  
The end of the Gospel, 269. 8. & 245. 51. 35.  
The enemies of the Gospel like wolves, 274. 16.  
The beginning of the Gospel is properly set in the preaching of john, 106.  
The light of the Gospel discloseth hypocrisy, 92. 35.  
The majesty of the Gospel is above the law, 295. 11.  
The hatred of the Gospel, from whence 91. 34.  
Of the Gospel two parts, 135. 14.  
The persecutors of the Gospel shall not escape the judgement of God, 273. 15.  
why the preaching of the Gospel is compared to a fan, 121. 12.  
The preaching of the gospel is like to sowing, 634. 4.  
The scope or end of the preaching of the Gospel, 138. 18, the sum of the Gospel, 135. 14.  
The victory of the Gospel, 221. 26.  
Spiritual government, whereby discerned from politic regiment, 373. 13. & 542 25. & 586. 21.  
Grace put for the favour of God, 22. 28.   

H  
TOo much hastiness is to be taken heed of, 430. 28.  
Heart put for the mind or unsterstanding, 430. 24. & 595. 38.  
The cleanness of the hart is the mother of all virtues. 160. 8.  
why heaven is called God's throne or seat, 179. 44.  
The opening of the heavens, what it is, 123 16.  
Heluidus his error confuted, 68 25. & 415. 15.  
The nature of the Heretics, 589.  
Herod builded the temple very sumptuously, 632  
Herod, the son of Antipater, 4. 5.  
Herod Antipas, 380. 32. & 733. 4.  
Herod taken with the spirit of giddiness, striketh God, 84. 7.  
Herod, a counterfeit professor of the law, 454. 5.  
The subtlety of Herod, 83. 7. & 455. 6.  
Herod's cruelty, 97. 16.  
Herod's ambition, 422, 26.  
What Herod's leaven is, 455. 6.  
Who are Herodians, 584.  
why Herodias desired the death of john, 421. 24.  
The banishment of Herodias, 422. 28.  
Hirelings corrupt the holy office of teaching, 269. 8.  
Hieroms saying, touching the impossibility of the law, 528. 26.  
How Jerusalem is called holy, 179. 35. & 763. 52.  
Jerusalem, a den of thieves, 381. 32.  
Honour due to parents: look duty towards parents.  
The place of Horace, 395. 14.  
Hospitality of Martha, in what point faulty, 372. 42  
What humility is, 486. 2.  
Humility is commended, 409. 13.  
Humility put for a vile and abject condition, 35. 48.  
Humility of Christ: look Christ's humbling.  
Hukim, for ceremonies, 6. 6.  
Hypocrisy by the second table is revealed. 596. 29.  
Hypocrisy is laid open by the light of the Gospel, 92. 35.  
Hypocrisy always ambitious, 188. 5.  
Hypocrisy of deceivers doth not always lie hidden, 221. 16.  
Hypocrisy put for a feigned and counterfeit show of wisdom, 454. 6.  
Hypocrisy is condemned, 48. 75. & 114. 7 & 121. 12. & 204. 24. & 211. 3. & 437. 7. & 524. 19 & 617. 24. 25. 27  
The vain boasting of hypocrites, 36. 49. & 569. 18.  
The security of hypocrites, 114. 7. & 230 5.  
The punishment and destruction of hypocrites, 336. 43. & 569. 18.  
Hypocrites, stage players, 187. 2.  
Hypocrites are to be cited before the judgement seat of Christ, 223. 22.  
why hypocrites refuse Christ, 313. 28.  
Hypocrites are great observers of ceremonies, 6. 6. & 117. 11. & 382. 39 & 437. 7.  
hypocrites do extenuate or make less their own sins, 211. 3.  
hypocrites do glory in vain, that God is their father, 36. 49.  
Hypocrites are saucy and proud, 377. 36. & 370. 49. & 415. 57 & 374.  
Hypocrites despise all others, 367. 36.  
hypocrites are addicted to external things, 315. 1.  
Hypocrites are mixed with the good, 501 18. 533.  
How hypocrites are to be handled, 114. 7. & 299. 31. & 334. 34. & 342. 39 & 395. 15. & 480. 17. & 507. 13. & 621. 33.  
hypocrites are to be cast out of the church 223. 22. & 359. 41. & 365. 47. & 439. 13.  
diverse kinds of hypocrites, 187. 1.  
The disease of hypocrites, 211. 3. & 214▪ 12. & 615. & 617. 24.  
The secure conscience of hypocrites, 452▪ 57  
The nature and disposition of hypocrites, 315. 1. & 318. 9 & 379. 14. & 45. 2. & 567. 13. & 729. 6.   

I  
THe prophesy of jacob the patriarch is expounded, 5. 5.  
An idle word, put for unprofitable, 334. 36.  
Idleness is to be shunned, 362. 26.  
How outrageous jealousy is, 61. 19  
Godly jealousy, 219. 29.  
jesus, why so named, 24. 31. & 62. 20. & 70. 21.  
The jews, the first beegotten in the Church, 268. 6.  
why the jews understand not the scripture, 45. 70.  
why the jews maliciously deprave the scripture, 64. 22.  
The jews being unbelievers, are cast out of the Church, 219, 30.  
The jews unexcusable, 299. 33.  
The equality of the jews & gentiles, 89. 32  
The difference of the jews and Gentiles, 58. 6.  
The vain glorying of the jews, 116. 9 & 219. 28. & 379. 15.  
The arrogancy of the jews beaten down 622. 34.  
The sluggishness of the jews. 84. 9  
The unthankfulness of the jews. 81. 3. & 84. 9 & 96. 15. & 141. 25. & 342. 39 & 388. 2. 443. & 446. 26. & 478  
The obstinacy of the jews. 622. 34.  
The obstinate stubbornness of the jews is as it were by inheritance. 341. 39  
The prerogative of the jews. 89. 32. & 268. 5. 6. & 388. & 445. 26.  
The blockishness of the jews. 757. 45. & 769. 63.  
The miserable bondage of the jews. 767 24.  
The pretence of ignorance excuseth not, 665. 47.  
What manner of ignorance is attributed to Christ, 102. 40. & 569. 18. & 656. 36.  
The immortality of the soul, 588. 23.  
The perfect glory of immortality is deferred unto the day of redemption, 399. 22.  
another man's faith profiteth infants, 239. 2.  
Infidelity, the mother of excessive care, 205. 26.  
The Anabaptistes deny that Inheritance is to be divided among brethren, 373. 13.  
How jeas was the son of Ochozias, 56.  
why john was so named, 9 12.  
john was appointed to a great and unaccustomed thing, 10. 15.  
Why john was commended of Christ, 10. 15, & 294. 7.  
why john was abstinent, 11. 15.  
john was a forerunner of Christ, 48. 76  
what age john was of, when he came abroad, 107. 1.  
To what end john was sent, 572. 25.  
john counted a man possessed with a devil, 299. 33.  
why john was preferred before the old Prophets, 295. 11.  
How john saw the holy Ghost, 124. 16.  
How john taught his disciples to pray, 190. 1.  
How john is inferour to the least in the kingdom of God, 169. 19  
why john was called Elias, 297. 14. & 417.  
why john was cast into bands, 4. 19  
For what purpose john sent his disciples unto Christ, 291. 2.  
john did not long execute the office of a teacher, 107. 3.  
The calling of john, 106. & 108. 2.  
The office of john, 13. 17.  
The baptism of john put for his whole ministery, 573. 25.  
The difference of john & Christ, 24. 32. & 299. 33.  
The discipline of john more austere than Christ's, 247. 14.  
The disciples of john froward, ibid.  
The constancy of john, 114. 7. & 135. 19  
The modesty of john, 723. 14.  
The death of john, 422. 28.  
The burial of john, 423. 29.  
why john was commended of Christ to the people, 10. 15. & 294. 7.  
The sign of jonas, 342. 39  
joseph, the son of jacob, a figure of Christ 100 23.  
joseph, Mary's husband, unproperly called the father of Christ. 103. 41.  
joseph his poverty, 70. 7. & 86. 24.  
The place of josephus, 97. 16. 107. 1. 2. & 343. 42. & 418. & 422. 26. & 511▪ 52, & 632. 1.  
The joy of the faithful, 35. 46. & 73. 16.  
Perfect joy is from the favour of God, 35. 46. & 72. 10.  
The place of Irenaus, 102. 40.  
why judas was chosen of Christ to be an Apostle, 155. 13.  
The falling away of judas did rather confirm then shake the saith of the Church, ibid.  
Of what sort the repentance of judas was, 72 73.  
judaa in Christ's time filled with many corruptions, 253. 52.  
To judge, for to inquire curiously into an other man's deeds, 209, 1.  
It is lawful to judge according to the word of God, ibid.  
The word, to judge is diversly used, 343. 42.  
The rashness of judging condemned, 209. 1. & 376. 2. & 678. 8.  
judgement lawful by looking upon the sky, as touching the weather, 453. 2  
julian his crafty cavils against the gospel 180. 39  
jurisdiction twofold, 701. 38.  
The word, to justify, is diversly used, 335. 37.  
what it is to be justified properly, 410. 14.  
justifyinge differ from precepts, 6. 6.   

K  
Keys of the kingdom of heaven, 461. 19 & 613. 13.  
Kings and princes, wherefore called gracious, 543. 25.  
In what sense kings are called the sons of God, 24. 32.  
When the kingdom of juda did end, 5. 5.  
What the kingdom of heaven is, 109. 2.  
Kingdom of heaven, for the new state of the Church, 169. 19 & 295. 11. & 596. 23. & 767. 43.  
The key of the kingdom of heaven is the free adoption of God, 339. 27.  
what the kingdom of God is, 193. 10. It reacheth far, 296. 12. It is first to be sought for, 208. 33.  
The kingdom of GOD consisteth of righteousness, ibid.  
The knitting together of the commandments of God, 617. 23.   

L.  
OF Latria and Dulia, a frivolous distinction, 133. 10.  
The use of laying on of hands, 448. 32 & 520.  
why the Law is divided into two tables, 598. 40.  
The Law containeth perfect righteousness, 170. 21. & 176. 31.  
The Law comprehendeth a rule to live well, 594. 26.  
The Law comprehendeth the doctrine of the Prophets, 106.  
The Law to man is impossible, 528. 26.  
why the Law is called an heavy burden, 607. 4.  
The Law and Prophets put for the old Testament, 402. 27.  
The Law and Prophets put for the precepts of the second table, 2. 16. 12  
The righteousness, of the Law, 523. 17.  
The abrogation of the Law is set in the preaching of john, 106.  
The sum of the law, 6. 6.  
The end of the Law is the denial of man, 524. 19  
The consent of the Law and the Gospel 166. 17.  
The difference of the Law and the Gospel, 19 23. & 126. 1. & 106. & 296. 16.  
The weakness of the Law is from our flesh, 171. 21.  
Nothing in the world is more sure than the truth of the Law, 168. 18.  
The least in the kingdom of heaven in what sense greater than john. 169. 19  
The word leaven is diversly taken, 362 & 454. 6. & 456. 12.  
The fasting of Leut, 126. 1.  
Whether Leprosy be a just cause of divorcement. 516. 9  
Liberty to sin is not to be taken out of the Gospel. 298. 29.  
Liberality is commended, 182. 42. and 183. 35. & 200. 19 & 525. 19  
What the Monks think of the active & contemplative life, 371. 38.  
The life of the godly is compared to gaining by occupying, 554. 20.  
Life eternal is of God's free mercy. 208. 32.  
The uprightness of life consisteth of godliness and righteousness, 87. 25.  
The uncertain shortness of man's life, 374 16, & 393. 9 & 659. 40.  
The perpetuity of a blessed life, 400. 26.  
what it is to find life, 287. 39  
the tyrannous law of the unmarried life 28. 23.  
How far sole life is acceptable unto God, 519, 12.  
The Papists imagine sole life to be an Angelical estate, ibid.  
Light put for reason, 202. 22.  
Liturgia put for the executing of the priests office, 18. 23.  
what it is, to look back, 327. 61.  
Love of ourselves, look self love,  
Love is not the cause of forgiveness, 369. 47.  
why Luke beginneth the history of the Gospel with john Baptist, 4.  
why Luke fetcheth the pedigree of christ from Nathan, 54.  
Who are Lunatic, 148. 23. & 479. 17.   

M  
THe place of Macrobius, 97. 16.  
The Anabaptistes do banish the magistrate from the Church, 542. 25.  
The duty of a godly magistrate, 390. 23  
Christ is the only master, 291. 2.  
Malachy, the last of the lawful prophets, 106.  
Man destitute of God's protection, is a miserable creature, 264. 9  
The condition of man without Christ is miserable, 45. 71. & 63. 21. & 72. 10 & 89. 32. & 136. 14. & 138. 18. & 144. 13. & 266. 38. & 313. 28. & 336. 43. 345. 25. & 459. 17. & 521. 14.  
The conversion of man is the work of God. 12. 16.  
The passions of man in respect of themselves not sinful, 320. 8.  
To man sometimes is given that, which is proper to God, 12. 16. & 119. & 438. 9 & 498. 15.  
Man necessarily is either good or evil, 333. 33.  
How the infirmity of man is to be remedied, 528. 26.  
The witless fancy of Manicheus, concerning the body of Christ, 23. 31.  
The Manichees have feigned two beginnings, 34.  
Many put for diuer●e, 544. 28.  
The witless fancy of Marcieou, touching the body of Christ, 23. 31.  
Marriage pure and holy, 86. 22.  
Marriage lawful for the ministers of the word, 18, 23.  
The enemy of marriage is Satan, 518.  
The troubles of marriage, ibid.  
The duty of the married, ibid.  
How Mary the Virgin is cozen to Elizabeth, 29. 36.  
why Mary came unto Elizabeth, 31. 39  
How Mary is the mother of the Lord, 33. 43.  
why Mary is blessed, 33. 45.  
Marry well exercised in the doctrine of the scripture, 40. 54.  
the stock of Mary is from David, 53.  
the thankfulness of Mary, 34. 46.  
The perpetual virginity of Mary, 68 25.  
the poverty of Mary. 86. 24.  
the exceeding great felicity of Mary, 338 27.  
the godliness and modesty of Mary, 339 19  
the importunity of Mary, 340. 48.  
what praise the Papists give to mary, 339. 27.  
why God would have Mary to be married, 61. 19  
the hospitality of Martha, in what point faulty, 371. 38.  
the canstancie of Christ's martyrs, 276. 19  
the difference of Christ's martyrs and of wicked men, 160. 10.  
how marveling may agree to Christ, 232 10.  
The detestable abomination of the mass, 689. 26.  
Matthew did not write the Gospel in the Hebrew tongue, 82. 6.  
Matthew did write the Gospel in the Greek tongue, ibid.  
Matthew was called from the receit of custom unto the apostleship, 242 9  
the purpose of Matthew, in describing the genealogy of Christ, 57  
Mercy is promised to the faithful, 159. 7.  
Mercy is commended, 159. 7. & 245. 13 & 317. 7. & 504. 21.  
Merit de congrue, 526. 21.  
Merit de condigno, is a devilish devise, 404.  
Merit of man is taken away, 49. 77. & 58. 6. & 142. 25. & 185. 45. & 197. 13. & 208. 32. & 269. 8. & 347 11. & 368. 41. & 403. & 404. 10. & 469. 27.  
The defenders of merit, 335. 37. & 393 9 & 554. 15. & 672. 34.  
The Rabbins imagine the coming of the Messiah to be after two manners, 476 10.  
How the pastors must use mildness, 324 19  
The Minister of the word, look pastor.  
The commendation of the ministery of the word, 12. 16. & 26. 19 & 34. 45. & 76. 15. & 77. 17. & 306. 16. & 309. 25. & 339. 27.  
Miracles are not to be separated from the word, 268. 1.  
The miracles of the Papists, 647. 23.  
The greedy desire of Miracles, 228. 45.  
The end of Christ's miracles, 152. 17.  
The glory of God is the fruit of miracles, 260. 27.  
The fruit of miracles, 325. 23. & 379. 12 & 449. 37. & 647. 23.  
the lawful use of miracles, 268. 1. & 803 17. & 806. 20.  
modesty is necessary for christians, 535. 16  
The Monks, of the precepts of God have made counsels, 185. 44.  
What manner state of perfection the Monks devise to themselves, 525. 19 the Monks make of wicked men, devils, 613. 15.  
After what sort the life of Monks is, 371. 38. & 613. 15.  
The vain boasting of Monks, 529.  
The superstition of Monks, 112. 4.  
Monothelites are heretics, 706. 39  
how Moses appeared in the trasfiguration of Christ, 471. 3.  
whether it were lawful for Moses to permit divorcements, 515. 7.  
The multitude is not to be followed, 636 5.  
Murder is forbidden of GOD, 714. 52.   

N.  
NAim, what manner city, 234. 11. the name of jesus honourable, 24. 31. why the name of God is holy, 36. 49.  
What the hallowing of God's name is, 192. 9  
Names to be written in heaven, what it is 308. 20.  
Names in the day of circumcision, were given to infants, 78. 21.  
How names are to be given to little children, 41. 59  
the corruption and wickedness of man's nature, 86. 22.  
Two natures in Christ, 656. 36.  
The unthankfulness of the Nazarits, 141 24. & 414. 54.  
The malice of the Nazarites, 414. 53.  
the Etymology or true exposition of a Nazarite, 100 23.  
From whence Necromancy sprang, 402. 30.  
Who is our neighbour, 184. 43. & 597▪ 30.  
The love of our neighbour proceedeth from the love of God, 596. 39  
The Gospel of Nicedemus is fabulous, 2. 1.  
The note universal is not always universally taken, 148. 23.  
The number of seven is indefinitely taken, 337. 45.  
the plural number for the singular, 375. 20.   

O  
OBedience is the beeginning and chiefest point of God's worship, 227 4. & 434. 1.  
Obedience is better than sacrifices, 524. 17 & 438. 9  
The obedience of the godly is unperfect 204. 24.  
The obedience of the Papists is corrupt, 456. 12.  
Obedience is commended, 76. 15. & 78. 21. & 86. 23. & 95. 13. & 105. 51. & 123. 14. & 148. 22. & 243. 9 & 260. 26. & 426. 16. & 428. 22. & 549. 5. & 608. 6. & 684. 19  
Occasion is to be taken while it is offered, 218. 25. 401. 27. & 669. 9  
Two kinds of essences, 440. 14.  
Offences are to be avoided, 155. 13. & 263 6. & 507. 24.  
Men maliciously take unto themselves offences, that they may not receive Christ, 140. 22.  
we must valiantly resist offences, 293. 6.  
the desire of having offspring is godly and holy, 9 12.  
to what purpose the Apostles ministered vile to the sick, 290. 12.  
Oil of the Papists filthy and rotten, ibid.  
Wherein opinion differeth from faith, 251. 20.  
Opinion taken before, darkeneth, 483. 22.  
Order is not always observed in the scriptures, 14. 17. & 34. 46. & 145. 18. & 194. 11. & 196. 12. & 524. 18.  
what order is to be observed in prayer, 240. 2.  
Politic order by the scripture is not overthrown, 118. 11. & 508. 208. 24 & 586. 21.  
the religion of an each, 422. 26.  
origen's imagination touching the virginity of Mary, 21. 26.   

P  
THe Papists mix faith with doubting, 570. 21.  
the Papists do wickedly separate the word from miracles, 268. 1.  
the Papists are corrupters of the scriptures, 174. 25.  
The apish imitators of the popish apes, 328. 27.  
The Papists require signs, 451. 1.  
The Papists dony concupiscence to be a sin, 175. 28.  
The Papists abuse this word peace, 14. 17.  
the Papists, from when they gather their auricular confession, 228. 4. & 512. 14  
whereof the Papists have devised purgatory, 174. 25. & 332. 32. & 506. 31.  
From whence the Papists gather the intercession of the dead, 393. 9 & 401 27. & 444. 23.  
From whence the papists confirm their merits, 554. 15.  
From whence the Papists gather peter's supremacy, 508. 24.  
From whence the Papists gather the Church to be founded on Peter, 156. 16.  
the Papists, are bold contemners of Christ, 629. 39  
The Papists feign sole life to be the state of Angels, 519. 12.  
The Papists abuse the birth day of john, 10. 14.  
the Papists deny that counsels can err, 503. 20.  
The papists would bind God unto them, 523. 17.  
Why the papists have feigned that three wise men came unto Christ. 80. 1.  
the papists deny that the church can err, 12. 16.  
the papists rob christ of his honour, 521. 13  
the papists abuse the angels salutatio. 22. 28  
the papists give power to the virgin Mary over christ, 35. 48, they are reproachful against her, ibid.  
What honour the papists give unto the virgin Mary, 339. 27.  
the papists do in vain look for Elias and Enoch before the coming of Christ, 476. 10.  
the false accusations of papists against the true ministers of God, 221. 16.  
their shameful folly, 508. 24.  
the ignorance of the papists in the sacrament of extreme unction, 270. 12.  
the papists count much babbling, the chiefest virtue in their prayer, 189. 7.  
the obedience of papists accursed, 456. 12  
the vain satisfactions of papists. 382. 41. and 444. 28.  
the cruel tyranny of papists. 314. 29.  
How far our duty toward our parents is to be regarded, 237. 21. and 277. 37. and 340. 48. & 436. 2.  
the particle Universal, is not always universally taken, 148. 43.  
how the pastor is said to convert men, 13. 16.  
pastors are the light of the world, 165. 14.  
Who is a sincere and faithful pastor. 296. 8. and 474. 5. and 313. 28.  
how the pastors be fathers of the faithful, 609. 9  
the pastors are subject to slanders, 549. 7.  
how the pastors forgive sins, 241. 6.  
the pastors ought to send all unto christ, 291. 2.  
how the pastors are the fellow workers with God, 803. 20.  
how the pastors of the gospel are greater than john Baptist, 295. 11.  
the pastors that be wicked, are sharply to be reproved, 604. 1.  
the popish pastors are dumb dogs, 256. 36.  
the ambition of the pastors, a very great plague to the Church, 162. 24. and 607. 5.  
the constancy of the pastors, 114. 7. and 135. 19 and 528. 26.  
the dignity of the pastors, 306. 16.  
their warfare, 288. 28.  
The charge or office of the pastor, 114 7. & 135. 19 & 148. 22. & 153. 18 & 163. 13. & 165. 14. & 168. 19 & 211. 6. & 286. 35. & 291. 2. & 324. 19 & 350. 14. & 358. 39 & 362. 26 & 395. 15. & 419. & 474. 5. & 490 12. & 528. 26. & 577. 33. & 611. & 664. 45. & 665. 47. & 666. 49.  
the vexation of the pastor is from the contempt of the word, 272. 14.  
the covetousness of the pastor is condemned, 613. 16.  
the labour of the pastor is not in vain, although many remain in their unbelief, 276. 17. & 307. 18. & 350. 14. & 440. 13.  
the wisdom of the pastors, 366. 51.  
the lawful calling of the pastors, 108. 2. & 257. 37.  
the zeal of the pastors, 452. 2. regard of them ought to be had, 269. 8. & 289. 40. & 302. 2.  
How far the pastors ought to be obeyed, 606. 2.  
what the patience of the faithful is, 468 24.  
Patience cometh of faith and the fear of God, 400. 25.  
Patience is necessary for the godly, 158. 3. & 181. 40. & 182. 30. & 188. 4. & 539. 22. & 639. 19 & 643. 15. & 667. & 671. 34.  
Peace, for a prosperous state, 272. 12.  
Peace with GOD is to be sought for. 9 12.  
Peace without GOD is accursed, 14. 17.  
Peace is offered to the godly by the mere grace of God, 75. 14.  
Peace is given to the faithful by Christ, ibid.  
Peace is to be embraced, 160. 9  
The name of Peace used diversly, 561. 42.  
We must not abuse the word peace, 14. 17.  
Penney, how much in value, 534. 1.  
Who are the people of God, 73. 10.  
The importunity of the people, in desiring miracles, 228. 45.  
The unconstancy of the people, 737. 20.  
What manner perfection the godly have in this world, 333. 33. & 348. & 356. 30. & 404. 10.  
The state of the perfection of Monks, 525. 19  
The perpetuity of a blessed life, 400. 26.  
How far persecution is to be shunned, 278. 23.  
Acception of persons is faulty, 135. 19  
Unity of person in the two natures of Christ, 33. 43.  
The distinction of persons in God, 474. 5. & 802. 19  
Peter is called a rock, and not contrary, 462. 19  
whether Peter was the chiefest of the Apostles, 〈…〉.  
Peter is not the foundation of the church 462. 19  
Peter adorned of Christ with a double honour, 490. 18.  
Peter sinned not against the holy ghost, 725. 74.  
Peter's faith unperfect, 430. 28. & 431 31.  
Peter his rashness, 430. 28. & 723.  
whence the Papists gather peter's supremacy, 508. 24.  
Peter his fall, 723.  
Peter's true repentance, 726. 75.  
Pharises, whence so termed, 170. 20. & 434. 1. & 605. 2.  
The Pharises profaners of the law, 170 20.  
Philo his place. 302. 1.  
Pilate, the successor of Valerius Gratus, 70. 1. & 107. 1.  
How much aught to be attributed to places, 625. 37.  
Plato his place, 48. 75.  
Plerophoria an assured persuasion, proceeding from faith, 2. 1.  
Polygamy, or having of many wives at one time condemned, 514. 5.  
Who are poor in spirit, 158. & 293 3.  
The Pope securely contemneth the commandements of God, 437. 3.  
The Pope is not head of the church, 649 28.  
The Pope with fire and sword withholdeth the reading of the scriptures from the Church, 137. 16.  
The Pope is not Peter's successor, 800. 19, & 803. 20.  
The Pope and his clergy are sharply to be rebuked, 115. 7.  
The Pope's seat, of what sort, 626. 37.  
The Pope's fictions cannot agree with the gospel, 455. 6.  
The Pope's auricular confession, 494. 21.  
The Pope's hired flatterers, 626. 37.  
The theft of the Pope and his, 373. 13.  
The Pope's tyranny very great, 18. 23. & 161. 11. & 373. 13. & 434. 1. & 462. 19 & 501. 18. & 612. 13. & 694. 27.  
The Pope's sacrificers are butchers, 19 23.  
How the Pope's clergy is to be handled, 606. 2. & 621. 33.   

Prayer.  
why prayer is necessary for us, 189. 8.  
To pray is lawful in every place, 567. 13.  
The right and true way of praying, 188. 5. & 190. 9 & 214. 11. & 326. 2. & 546. 32.  
The prayer of the Lord comprehended in six petitions, 191. 9  
Prayer without faith unprofitable, 213. 7.  
Prayer requireth a sure confidence, 192. 9 & 213. 7.  
The similitude and likeness of the parts of the lords prayer, 192. 9  
The end of the prayer of the faithful, 189 8.  
Public prayers are acceptable to Christ, 502. 19  
Long prayers are not simply to be condemned, 612. 14.  
The madness of the popish preachers, 22 28.  
Precepts differ from justifyings, 6. 6.  
The adversaries of the doctrine of predestination, 627. 37.  
Faith is joined to predestination, 312. 27.  
Prejudice beewitcheth a man, 537. 34.  
Pride, the mother of reproach, 488. 10.  
Pride is to be avoided, 38. 51. & 206. 27.  
The ingratitude of the Priests, 228 44.  
The sluggishness of the Priests, 256. 36.  
Priesthood torn in sunder through ambition and tyrannical power, 108. 2.  
The misery and want of the prodigal, 493. 16.  
Promises pertaining to this present life are not perpetual, 210. 1.  
why the Prophets are called holy, 145. 70.  
All the Prophets bear witness of Christ, ibid.  
The doctrine of the prophets sometimes comprehended under the name of the law, 106.  
Which is the lawful receiving of the Prophets, 371. 38.  
The prophecy of jacob is expounded, 5. 5  
The name of prophecy is diversly taken, 104. 22.  
We may not abuse prosperity, 38. 52. & 162. 24. & 248. 15. & 397.  
Proverbial sentences are not always to be drawn to a general rule, 222. 16. & 327. 25. & 334. 34. & 394. 10. & 510. 39  
The name of Publican odious, 500 17. & 548. 5.  
why Publicans were conversant with sinners, 243. 29.  
The Publicans were a covetous, cruel, & greedy kind of people, 118. 12. & 186 46. their office, 186. 46.  
Punishment is remitted, the fault being pardoned, 196. 12.  
Purgatory was devised by the Papists, 174. 25. & 332. 32.  
Purgatory is overthrown, 402. 27.  
The end of the purification of the law, 86 22.  
Pythagoras' his fond opinion concerning the migration of the souls, 13. 17.   

Q  
QVartern taken for a farthing or some other piece of money, 174. 25.  
Curious questions are to be omitted, 68 25.   

R  
who in time paste were called Rabbins, 608. 6.  
The Rabbins imagine two comings of the Messiah, 476. 10.  
Their judgement concerning jesus the son of Marie, 24. 31.  
How hasty-greediness is hurtful, 740. 25.  
Redemption could not be wrought, but only by the son of God, 107.  
what the redemption of the faithful is, 653 28.  
The force & effect of redemption purchased by Christ, was common to all ages of the world, 44. 68  
Regeneration greater than creation, 12. 16 wherein politic regiment is discerned from spiritual government, 373. 13. & 542. 25. & 586. 21.  
what is true religion, 103. 41.  
Diversity of religion, is a cause of hatred, 517. 52.  
Remission of sins is obtained by faith, 252. 22.  
It is proper to god alone to remit sins, 24  
What it is to renounce all, 289. 33. 365.  
what is repentance, 727. 3.  
Repentance the gift of God, 109. 2. and 136. 14. and 323. 18. and 494. 20. & 505. 21. and 752. 40.  
Repentance joined with remission of sins, 109. 2.  
Repentance in the faithful, continual. 304. 21.  
Repentance is not the cause of healing, 351. 12.  
Repentance described by the outward signs, 304. 21. & 549. 8.  
the beginning of Repentance is the gift of the holy Ghost, 313. 28.  
the foundation of Repentance, is the acknowledging of God's mercy, 109. 2 and 493. 17.  
the abuse of Repentance in Popery, 116. 8  
there goeth a disliking before Repentance 494. 21.  
Shame is a companion of Repentance, 409. 13.  
Reprehensions are necessary, 498. 15.  
Reprobation is of God's will, 311. 26.  
the sign of Reprobation, 332. 31.   

Reprobates.  
Reprobates before they be borne, are ordained to death, 675. 41. & appointed to destruction, 687. 24.  
Reprobates are deprived of the light of life, 349. 14.  
Reprobates perceive not the mysteries of God, 347. 11.  
why the Reprobates believe not the Gospel, 310. 25.  
the Reprobates also carry their cross, 287. 38.  
the Reprobates obstinately resist GOD, 321. 14.  
the Reprobates do never truly repent, 350. 12.  
the Reprobates compared to chaff, 221. 12.  
the Reprobates sometimes are called sheep, 268. 6. and 444. 24.  
the Reprobates are sometimes called the sons of the kingdom, 269. 9  
the Reprobates heap sins upon sins, 779. 11.  
the reprobates are willingly blinded, 350. 350. 14. they are inexcusable, 362. 34  
the devil is the head of the Reprobates, 675. 41.  
the punishments of the Reprobate horrible, 122. 12. and 359. 41. and 398. 22. and 399. 23. their blockishness, 762. 51.  
Why God would have his word preached to the Reprobates, 445. 24. and 795. 46.  
Why the doctrine of salvation is deadly unto them, 439. 13.  
the church is burdened with Reprobates, until the end of the world, 358. 39  
Resurrection far exceedeth manne● capacity, 590. 29.  
Revelations are not to be looked for, 401. 27.  
Reward is not promised but of the mere good will of God, 403.  
How reward is promised unto good works, 469. 27. & 672. 34.  
in what sense Reward is promised to fastings, 199.  
Reward is freely offered, 534. 1.  
How the word Reward is to be understood, 189. 5.  
why the scripture useth the name of Reward, 403. 469. 27.  
the papists abuse the name of Reward, 161. 12. & 672. 34.  
what it is to receive the reward of the just, 290. 41.  
who are Rich in God, 375. 21.  
Rich-men not shut out of the kingdom of god, 162. 24. and 203. 24. & 400. 25. and 526. 21. and 550. 8.  
Richesses of themselves not evil, 394. 9  
Richesses make not a man happy, 162. 24.  
Righteousness put for the observation of the law, 122. 13.  
Righteousness of faith, ibidem.  
Righteousness of the law, 523. 17.  
Righteousness is taught in the law, 6. 6.  
Righteousness in the observation of the law, 523. 17.  
Righteousness put in the forgiveness of sins, 49. 77.  
Righteousness not established in the world, but with great ado, 324. 20.  
Righteousness for spiritual newness of life, 208. 33.  
Who is to be accounted righteous, 7. 6.  
The wisdom of the righteous is their faith 14. 17.  
From whence the Romans gather their supremacy, 268. 2.  
The rule to live godly and justly, 6. 6. & 48. 75. & 216. 12.  
The rule of equity, 216. 12.  
A rule for praising Angels and men, 36. 48.   

S  
SAbboth put for a week, 409. 10.  
The lawful manner of keeping the Sabbath, 13. 7. 16. & 318. 27. & 319 10. & 379. 14. 15. & 384. 5.  
The Sacraments that are feigned, 573. 25.  
The nature of the Sacraments, 689. 26.  
How far Sacrifices are acceptable unto God. 599. 32.  
the Sacrificers of the Pope are dumb dogs 256. 36.  
The Saducees setre upon Christ craftily, 588.  
The error of the Saducees, 588. 23.  
●he imitation of the saints is foolish, 126 1. & 251. 20.  
From whence the Papists gather the patronage and help of saints, which are dead, 393. 9 & 401. 27. & 444. 23.  
Salt taken for the wisdom of the spirit, 165. 50.  
the Apostles and all the faithful are the salt of the earth, 163. 13.  
What it is to have salt in himself, 165. 50.  
salvation proceedeth of the only election of God, 440. 13.  
salvation grounded upon the mere goodness of God, 304. 21.  
All the parts of our salvation are in christ, 88 30.  
the Sum of our salvation, 88 30.  
what it is to salute in the way, 302. 2.  
the superstition of the Samaritans. 511. 52.  
Samson a figure of Christ. 106. 23.  
why Sara●s laughter was reproved, 15. 18.  
How Satan is the prince of this world, 45. 71. and 329. 29.  
sathan is the head of the reprobate, 320. 24. and 675. 41.  
sathan is the deviser of all evils, 198. 13.  
sathan is a most fierce enemy of man's salvation, 127. 1. and 128. 1. & 198. 13. and 262. 28. and 264. 31. and 353. 19  
sathan directly assaulteth the Faith of Christ, 128. 3.  
sathan an adversary of righteousness, 324. 20.  
sathan an enemy to marriage, 518.  
sathan most greedy to do harm, 262. 28. and 264. 10. and 479. 17. he can do nothing against God's will, 329. 29.  
sathan rageth not at his pleasure against the sons of God, 725. 71.  
sathan a corrupter of the holy scriptures, 131. 6.  
sathan trembleth at the sight of GOD. 263. 29.  
sathan endeavoureth to bring the Gospel in suspicion, 149.  
sathan is said to go out of men when Christ cometh, 336. 43.  
sathan is not vanquished, but with exceeding great striving, 482. 21.  
sathan can not be cast out but by the son of God only, 336. 43.  
the subtlety of sathan, 16. 18. and 220. 15. and 247. 14. and 546. 31. and 601. 42. and 647. 23. and 696. 31.  
the policy of sathan, 336. 43.  
satans purpose in tempting Christ, 128. 3.  
the tyranny of sathan fenced with sundry strong defences on every side, 329. 29.  
How miserable it is to be subject to the tyranny of Satan, 262. 28.  
the desire of sathan, is to hurt men, 264. 10.  
satans desire to overthrow the glory of Christ, 379. 15.  
satans cunning in oppressing the truth, 12. 16. and 455. 6. and 459. 15.  
satans cunning in overthrowing the ministry of the word. 12. 16. his dominion or rule over men, 307. 18. and 336. 43.  
satans kingdom is under the Empire of Christ, 263. 6.  
the destruction of Satan's kingdom, 206. 18.  
the satisfactions of the papists are overthrown, 544. 28.  
How much the Scribes and high priests, hated Christ, 82. 4.  
the unthankfulness of the Scribes, 328. 28.  
the pride of the Scribes, 244. 12.  
the scripture is the spiritual armour, 129. 4.  
the scripture is reverently to be handled, 137. 16.  
the division of the scripture. 794. 44.  
the corruption of the scripture, is from ambition, 162. 24.  
the reading of the scripture is grown out of use under the Pope, 137. 16.  
the ignorance of the scriptures, is the fountain of all errors, 590. 29.  
Scurrility is condemned, 335. 36.  
security from the small number of the godly, 216. 13.  
self-love bred in men by nature, 287. 39  
How hurtful self-love is, 173. 25. and 214. 9 & 327. 27. & 596. 39  
servetus denied the divinity of Christ, 25. 32.  
servetus his error touching confuse faith. 44. 3.  
S●ed put for every kind of made wine. 21. 15.  
Sh●t a doubtful word, 271. 9  
the word sign unproperly used, 342. 39  
the papists require signs, 451. 1.  
Whether it be ill to demand a sign, 341. 39 and 453. 1.  
Why Christ used an outward sign, 379. 12.  
Simeon knew Christ from his infancy, 87. 25.  
How Simeon blessed Christ, 90. 34.  
why similitudes are often obscure, 346. 10. & 349. 13. not exactly to be sifted, 485. 2. and 554. 20.  
Christian simplicity, 274. 16.  
Sinners, put for wicked men, 186. 46. & 243. 29. & 368. 37.  
what sin is unpardonable, 331. 31.  
the confession of sin is profitable, 494. 21.  
Sins are not to be weighed by present punishments, 377. 2.  
sins after death, are not forgiven, 332, 32.  
sins two ways forgiven. 505. 21.  
Remission of sins is a part of the gospel. 109. 2.  
remission of sins is first of all to be desired, 7. 6. and 240. 2.  
remission of sins contrary to satisfaction, 197.  
the liberty to sin, not taken out of the gospel, 298. 29.  
the condition of Slaves, 403.  
This word to Sleep, is diversly taken. 253. 39  
Sloth is to be avoided: look sluggishness, is to be shaken off.  
Sluggishness to man voluntary, 452. 2.  
Sluggishness is to be shaken off, 78. 20. & 81. 2. and 121. 12. & 132. 6. & 164. 49. & 202. 22. & 216. 13. and 220. 15. & 264. 9 and 297. 14. and 330. 30. & 337. 43. & 350. 14. and 393. 8. & 427. 20. and 452. 2. & 458. 14. and 531. 30. & 553. 13. & 660. 42. & 783. 25.  
Sobriety of mind is commended, 473. 5. and 482. 19 & 540. 23. look curiosity.  
Solomon a type of Christ, 56.  
sons of the kingdom taken for the jews, 233. 12.  
the sons of Abraham be of two sorts, 36. 49. & 40. 55. and 233. 12. and 341. 39 and 400. 23. and 550. 9  
the sons of the bridegroom, for the guests bidden to the marriage, 248. 15.  
the subtle disputation of Sophisters, concerning the fire of hell, 359. 41.  
Soter signifieth more with the Greeks then the Latins, 34. & 73. 11.  
soul for the seat of affections, 34. 46.  
the word soul is diversly taken. 375. 20.  
souls after this life remain alive, 46. 72. and 751. 43. and 760. 50.  
the going or passing of souls from one body into divers bodies believed of the jews, 458. 14.  
the spirit is called water: it is also called fire, 121. 11.  
How the holy spirit was seen of john Baptist, 124. 16.  
the free operation or working of the holy spirit in men, 11. 15.  
the spirit is the teacher of the Faithful, 639. 11.  
the spirit of discretion necessary for the church, 221. 16.  
the spirit of uprightness, is given only to the members of Christ, 526. 21.  
spirit put for understanding, 34. 46.  
sprinkeling of holy water, devised of the papists, 435. 2.  
the Star which appeared to the wise men, was extraordinary, 801.  
Stater & ●ickle are of one value, 508. 27  
Steven was slain seditiously, 727. 1.  
the fatum of the Stoics, 283. 29.  
what it is to suffer for righteousness, 160. 10.  
the suns Eclipse at Christ's death, was not general, 758. 45.  
superstition malicious & obstinate, 316. 24  
superstition is froward. 511. 52.  
superstition in meat and drink, must be avoided, 299. 34.  
the Anabaptistes keep the use of the sword from the church, 714. 5.  
the Synedrion of the jews, 5. 5. & 97. 16. & 302. 1. & 499. 17.   

T  
THe second Table subject to the first, 104. 49. it discovereth the hypocrisy of men, 596. 29.  
Temperance is commended, 397.  
Christ is an example of temperance, 243. 29. and 299. 34.  
Temple is taken for the holy place, 8. 9 and 18. 21.  
Temple is taken for the court or porch, 566. 12. and 625. 35.  
the sumptuous building of the Temple, 632. 1.  
the destruction of the Temple foretold, 628. 38. & why it was overthrown, 633. 2.  
What it is to Tempt God, 451. 2.  
the word tempting is diversly taken, 451. 1. and 453. 4.  
to what end the Temptations which are sent of God, do belong, 128. 1.  
the Temptations which provoke unto evil, proceed only from sathan, ibid.  
the Temptations of christ, for the troubles which he sustained, 530. 28.  
the preter Tence for the present Tence. 17. 19  
the name of Tetrarch is unproperly used, 108. 1.  
Thanksgiving is necessary for all the godly, 20. 25. & 34. 46. & 42. 64. & 74. 14. & 227. 4. & 426. 19 & 689. 26.  
an example of Thankfulness, 243. 9 & 345.  
the word That, sometimes noteth only a clause following, 92. 35.  
the word Then, doth not always signify a continuance of time. 98. 16.  
Therefore is a particle sometimes superfluous, 215.  
the faith of the thief was great, 752. 40  
the prescription of long Time, is maliciously pretended for the defence of errors, 171. 22.  
the Tongue is the character or figure of the mind, 222. 16. & 334. 34.  
How hurtful a malicious Tongue is, 678. 8.  
there are divers kinds of man's Traditions, 435. 2.  
the Transubstantiation of the papists is confuted, 691. 26. & 791. 39  
How we are said to lay up Treasure in heaven, 200. 19  
Truth is more to be esteemed then custom, 171. 22.  
God is a sharp defender and revenger of the truth, 334. 34.  
how the enemies of the Truth, are to be driven away, 591. 37.  
there is nothing more sure in the whole world, than the Truth of the law, 168. 28.  
why Christ chose twelve Apostles, 267. 1. and 530. 28.   

V  
What the Veil of the temple rend in sunder, signifieth, 761. 51.  
to counterfeit virtue, is a very hard thing, 221. 16.  
the name vessel is diversly used, 567. 13.  
Whether it be lawful to repel violence with violence, 713. 52.  
Visitati● taken for the whole restoring, 235. 16.  
how detestable unbelief is, 74. 13.  
Unbelief is blasphemous against GOD, 298. 29.  
Unbelief after a sort hindereth God's liberality, 233. 13. & 253. 36.  
the sacrament of extreme Unction is feigned, 290. 12.  
By what means holy Unity is to be maintained, 649. 28.  
Ungodliness is blind. 256. 34.  
Unthankfulness is condemned, 3. 1. & 38. 52. & 40. 55. & 46. 73. and 50. 79. 73. 10. and 74. 13. & 78. 20. and 81. 2. & 88 30. & 146. 5. & 159. 7. and 210. 1. & 227. 4. & 328. 28. & 340. 48. & 404. & 427. 20. & 494. 22.  
Unthankfulness of the jews: look the jews unthankfulness.  
how this word Until is taken, 629. 39  
the Vow of continency is dangerous, 519. 12.  
Vows according to our own lusts, are not to be conceived, 88 29.  
the Vows of the monks, bind not the consciences, 422. 26.   

W  
HOw far Warfare is permitted unto christians. 118. 12.  
the warfare of the faithful, 161. 10. & 336. 43. & 461. 18. & 696. 31.  
the weak are to be regarded▪ 488. 10. & 496. 15.  
the difference of the weak and obstinate, 324. 19 and 440. 14.  
why the wicked are called offences, 359. 41.  
the wicked take unto themselves offences, that they may not follow Christ, 415. 54.  
the wicked are to be cited unto the judgement seat of God, 223. 22. & 604. 1.  
the wicked tremble at the sight of God, 263. 29.  
the wicked would gladly shun the sight of God, 265. 15.  
the wicked are inexcusable, 77. 17. and 276. 17. & 299. 33. and 342. 39 and 362. 34. & 87. 25.  
what the wicked profit by excuse, 687. 25  
the wicked are made worse by the doctrine of the gospel, 381. 32.  
the wicked abuse prosperity, 162. 24.  
the wicked, albeit against their will, obey God's providence, 686. 24. 716. 56.  
the wicked agree amongst themselves, to oppress God's truth, 91. 34. & 321. 14. & 584. & 734. 12.  
the nature of the wicked is obstinate, 388 4. 583. 45.  
the multitude of the wicked, 216. 13.  
companies of the wicked are to be shunned, 500 17.  
the naughty conscience of the wicked, 573. 25.  
the counsels of the wicked overthrowns by the Lord, 84. 7.  
the enterprises of the wicked are turned oftentimes to a contrary end, 587. 22.  
the punishment of the Wicked is horrible, 664. 48. 687. 24.  
why the punishment of the Wicked is deferred. 377. 6.  
why the punishments of the wicked are foretold. 633. 2.  
the destruction of the wicked, 116. 9 and 121. 12. 343. 41. 389. 7. 400. 26. and 439. 13. and 441. 14.  
The torments of the wicked perpetual, 400. 26.  
the causes why a wi●e is to be put away, 516. 9 Will, look freewill.  
What it is to do the will of the father, 223. 21. and 340. 48.  
wise men for Astrologers and Philosophers, 79. 1.  
how the wise men were directed to come unto Christ, 80. 1.  
what the wise men's gifts do signify. 84. 11.  
the papists have imagined that three wise men came unto Christ. 80. 1.  
what true wisdom is, 466. 22.  
how wisdom is justified of her children. 300. 35.  
the fountain of wisdom from the spirit of God, 102. 40.  
the wisdom of the righteous is their faith, 14. 17.  
How far wisdom is condemned of Christ, 275. 16.  
from whence the faith of the woman of Chanaan was conceived, 443. 22.  
women bend to superstition, 612. 14.  
The thankfulness of the women that followed Christ, 345.  
word taken for a thing or substance, 29. 37  
the word taken for the will and decree of God, 129. 4.  
the world is given to the deceits of Satan, 329. 29.  
the world subject to the will of God, 283. 29.  
the world always ready to stir up his own faults, 253. 52.  
the world frameth to itself offences, that it may not follow Christ, 293. 6.  
the world taken for the unbelievers, 487. 7  
the world sometimes taken for the church, 341.  
the prince of the world is sathan, 329. 29.  
the corrupt wisdom of the world, ibid.  
the wisdom of the world, is accursed before God, 14. 17.  
the perverse judgement of the World, concerning Gods works, 19 24.  
the unthankfulness of the World is noted, 3. 1. and 73. 10. and 159. 7. & 210. 1. and 383. 3. & 400. 19  
the conversion of the world is not to be looked for, 652. 30.  
the contempt of the world is necessary for the godly, 201. 21. and 365. and 389. 4. and 468. 26.  
works of supererogation of the papists, 409. 10.  
how good works are to be done, 187. 2.  
good works are of God, 166. 16.  
good works are not separated from faith, 390. 11.  
good works are fruits of repentance, 116. 8.  
the defenders of the works of righteousness, 7. 6.  
the end of good works is the glory of God, 165. 16.  
woorthipping, for the bowing of the knee, 250. 18.  
wrath for the judgement of God, 115. 7.   

Z  
ZAcharie of the stock of the priests, 5. 5.  
Zacharie, how just and vnrepr●ueable, 7. 6.  
Why Zacharie was so severely reproved, 15. 18.  
Zacharies punishment of unbelief, 17. 20.  
Zacharies thankfulness, 142. 64.  
Zacheus his repentance, 550. 8.  
Zacheus his faith, 548.  
the Zeal of hypocrites is feigned, 436. 3.  
every kind of Zeal is not to be approved, 115. 7. and 227. 4. & 255. 30. and 466. 22. and 511. 54. & 512. 55. and 565. 12. and 699. 33. & 713. 51.  
Preposterous Zeal▪ 466. 22. 23.  
Under pretence of Zeal, charity is not to be broken, 497. 15.  
the moderation of true Zeal, 320. 8.   
Hear endeth the Table of the Harmony.   

The argument of the Gospel of jesus Christ, according as it is set forth by Matthew, MARK, and LUKE.  
THAT we may read this evangelical history to our profit a●d commodity, it shall not be little available to understand the sense of this word EVANGELIUM, which we call in English the GOSPEL: for thereby we shall easily discern what moved these heavenly witnesses to commit these things to writing, and to what end all things that they have written, are to be referred. For these histories were not so named by other men, but that the authors themselves did so entitle them, it is manifest by Mark: which sayeth in plain words, that he declareth the beginning of the Gospel of jesus Christ. Moreover, the perfect and plain definition of the Gospel is gathered specially out of a certain place in Paul, where he sayeth that it was promised of GOD in the scriptures by the Prophets as concerning his son which was borne of the seed of David, 
Rom. 1. 2  and declared mightily to be the son of God, through the spirit of sanctification, by the rising again of the dead. First, he showeth that it is a testimony of salvation offered, which was promised long ago to the fathers by continual success of ages, wherein doth appear a plain difference between those promises which did hold in doubt the minds of the faithful, and those glad tidings whereby God witnesseth that he hath now thoroughly performed all things which before he would have them to hope for. Like a● a little after the same Paul sayeth that the justice of God is set forth in the same Gospel, which before was signified by the law and the prophets. 
2. Cor. 5. 20.  And therefore in another place, the Apostle calleth it an embassage, wherein is daily declared unto men a reconciliation which is once for all concluded between God & the world, by the death of Christ. He signifieth also that Christ is not only a pledge of all good things that ever were granted unto us by God, but also that in him they are fully and wholly offered unto us, according as he sayeth elsewhere, that all the promises of God are fulfilled in Christ, even so, and Amen. And doubtless, that free adoption whereby ●e are made the children of God, as it proceedeth from the everlasting good will of the father: so is it opened unto us in that, that Christ (who is the only natural son of God) taking our flesh upon him, did choose us to be his brethren. Neither ought we to seek any where else, but only in the sacrifice of his death, for that expiation or blessing, wherewith our sins are blotted out: so that the curse or sentence of death cannot fall upon us. Righteousness, salvation, and perfect felicity have a sure foundation in his resurrection. Wherefore the Gospel may be defined to be a solemn publishing or proclamation, wherein the son of God is declared to have been offered up in the flesh, to the intent that be might renew the wicked world, and restore men that were dead, to life. Neither is it without cause called good and glad tidings, since in it is comprehended the sum of our felicity: for the end thereof i●, that it, having beg●●● in us the kingdom of God, and having abolished the corruption of our flesh, might bring us, being renewed through the spirit, unto the celestial and heavenly glory. In which sense it is oft times called the kingdom of heaven, and a reparation of a blissful life, achieved by Christ: and sometime it is called the kingdom of God. 
Mar. 1. 534.  As when Mark sayeth that joseph looked for the kingdom of God, doubtless it is to be understood of the coming of Messiah: whereby it is manifest that the name of the Gospel doth properly pertain to the Now Testament: and that those writers speak very c●●susely, which think it to be like common to all ages, and that the prophets may at aptly be called ●●asters of the Gospel, at the Apostles. Christ's words ●●unde far otherwise, 
Lu. 16. 16.  who making mention that the law and the Prophets were of 〈◊〉 till the coming of john, declareth that then the kingdom of God began to be preached. And Mark (as before was mentioned) signifieth that the gospel 〈◊〉 begin with the preaching of john▪ but this name and 〈◊〉 was not without good advisement given to these ● histories, wherein is declared, that Christ took upon him the office & function of amediator. For since that in the birth, death, & resurrection of Christ, is comp●●sed the sum of our salvation, and they are the very matter whereof it doth consist, they may very well and fitly be called Evangelists: that is to say, bringers of merry news, which portrait out before our eyes Christ sent of his father, so that by faith we may acknowledge him to be the only author of our felicity. The force and effect of his coming is more plainly put down in other books of the New Testament. And john in this respect differeth far from the other three, who is wholly occupied in expressing the virtue of Christ, and the fruit that we reap thereby, where as the rest stand more upon this point, that our Christ is the son of God which was promised to be the redeemer of the world. In deed they do teach here and there the doctrine of Christ's office: that we may be certified of his favour toward us, and to what end he was given unto us: but this (as I said) is the chiefest matter they handle, that Christ jesus did fully finish all things in his own person, whatsoever was promised by God ever since the beginning of the world. For their purpose and intent was not by their writings to abolish and destroy the law and the Prephets, as divers brainsick persons do vainly dream, that the Old Testament hath been to none effect, ever since the verity of the heavenly wisdom hath been revealed unto us by Christ and his Apostles: Nay, they rather pointing out Christ unto us, as it were with a ●inger, put us in mind to seek at his hands what soever the law and the Prophets have ascribed unto him. Wherefore then we shall fruitfully and effectually read the Gospel, when we shall lea●●e to confer it with the promises of the old Testament. As concerning the three Evangelists which now I take in hand to interpreat, matthew is sufficiently known, and some think Mark to have lived familiarly with Peter as his scholar, and to have received the Gospel, which he wrote word by word out of Peter's mouth, so that he supplied only the ro●me of a Scribe or Nota●te. But this matter needeth no curious disputation, for it little appertaineth unto us to know more, then that he is a lawful witness ordained of God, and that he publisheth nothing in writing, but that which was revealed unto him, and put into his head by the holy Ghost. But Ieromes opinion seemeth to have small ground, who thinketh his Gospel to be a brief sum, drawn out of the Gospel of matthew. For he differeth from him in handling his matter even in the entrance: neither doth he observe the same Method that Matthew doth, and he reck●neth up livers things, left untouched of the other: and some things mentioned in matthew, he declareth more at large. I think it more probable, and so may I gather by the work itself, that he had never seen Mathewes book, when he wrote his own, much less did he of purpose make an Epitome or Abridgement of it. And the very same do I judge of Luke. For, as concerning the clauses wherein they seem to differ, I think not that they brought them in of set purpose, but when they all determined truly and faithfully to set forth those things which they had thoroughly known and approved, every one of them followed what order he thought best himself. And like as this came to pass, not by blind chance & fortune, but by the divine providece of God: even so, the holy ghost ministered unto them a marvelous consent, under a contrary style and form of writing. The which Harmony itself, were sufficient to confirm their credit, had they not elsewhere received greater, and more steadfast authority. Now, as for Luke, he credibly witnesseth of himself, that he was a companion of Paul, continually conversant with him. But that which Eusebius reporteth, is very childish, that Paul was the true author of Luk●s Gospel, because in a certain place, he maketh mention of his own Gospel. As though it were not manifest, by that which ensueth in the text, 
2. Tim. 2. 8.  that Paul speaketh of his common preaching, and not of any one book written. For he sayeth: For the which Gospel I suffer affliction, as an evil doer, even unto bonds. And who knoweth n●t, that Paul was accused, not for any Book he had Compiled, but for that he was a Minister of the word, and preached openly the Gospel of Christ: whereby it appeareth that Eusebius was a man very painful, but of small judgement, since without diligent heed, he heapeth up together so many senseless notes, whereof I thought good to admonish the readers, lest they chance to stumble at such like blocks, which lie here and there, scattered throughout all his works. Moreever, because I have chosen a kind of Interpretation, which may perhaps displease divers at the first blush. I mean to yield a reason of my doing, trusting thereby to satisfy the unpartial and godly readers. This first is without controversy, that none of the three Evangelists, can be truly and rightly interpreted, unless he be conferred with the t●o other. Wherefore faithful and skilful interpreaters, herein take most pains, that all things may be reconciled, which are spoken by the three Evangelists. But since that mean wits cannot easily confer the Evangelists together, whilst still they turn and return from the one to the other, I thought this brief Method would seem pleasant and profitable, if by a continual process or discourse, like as it were in one table, the three histories were joined together: wherein the readers may see and discern at once, what is dissonant and agreeable to them all. So I will overslip nothing which is written by any one of the three: and I will declare in one discourse what soever is handled by divers. Now, whether my pains be well bestowed (as I hope) or no, let every man judge according to the profit he taketh in reading. Truly it was so far from my thought to catch after praise and commendation by my new invention, that I freely contesse (as becometh every good nature) that in this manner of interpretation I have imitated other men. And most of all I followed Bucer, a man of holy memory, and a famous teacher in the church of God, who (in my judgement) hath travailed herein to no small purpose. And like as he hath had great furtherance by the disigelce of ancient writers, which have taken pains in the same study before him: so I pro●esse myself to have been as much eased by his labour and industry. But whereas I differ from him in some places (the which liberty I granted myself so oft as seemed necessary.) I think that he himself, if he now lived on earth, would not be offended with is.   

¶ A Harmony composed and made of three Evangelists, Matthew, Mark and Luke, with the Commentaries of john calvin.  
  Luke 1. Matthew. Mark. 
1 FOrasmuch as many have taken in hand, to set forth the story of those things, whereof we are fully persuaded,  
2. As they have delivered them unto us, which from the beginning saw them their selves, and were Ministers of the word:  
3. If seemed good also to me (most noble Theophilus) as soon as I had searched out perfectly all things from the beeginning, to write unto the thereof from point to point;  
4. That thou mightest acknowledge the certainty of those things, whereof thou hast been instructed.   
Only Luke doth make a preface to his Gospel, that briefly he may show the cause whereby he was moved to write. That he speaketh to one man, it seemeth to be absurd: when that rather it was his duty by open sound of trumpet to call all men together to the faith. Therefore it seemeth not to be convenient, that he should dedicate to his Theophilus only, that doctrine which is not proper to one or other, but common for all. Hereof it came to pass, that divers thought it to be a name appellative, and all godly men to be called Theophilos, of loving God: but the Epitheton that is joined with it differeth from that opinion. Neither yet is that absurdity to be feared, which constrained them to seek such refuge. Neither doth the doctrine of Paul less belong to all men, because that of his Epistles, he directed some to certain Cities, and some to certain men. And truly if we considered the estate of their times, we should confess that Luke herein did godly and wisely. There were tyrants ready on every side, which with fear and terrors would hinder the course of wholesome doctrine. This gave an occasion or liberty to Satan and his ministers, to scatter clouds of errors, which might dim the pure light. And because that in keeping the purity of the Gospel, the common sort were little careful, and few did diligently consider what sathan would devise, and how much danger lay hid in such deceitet. Therefore as every one did excel other with rare faith and singular gifts of the holy Ghost, so with greater study and diligence he ought to apply himself, that he might as much as in him lieth preserve the doctrine of godliness pure and free from all corruption. Such (as holy layers up of books, wherein laws are written) were chosen of GOD, faithfully to deliver to their posterity the heavenly doctrine committed to them. Wherefore Luke doth dedicated his Gospel to Theophilus, that he should faithfully keep the same, which things Paul also doth enjoin and charge his Timothy with 2. Ep. 1. 14. & ca 3. 14.  
1. For as much as many. He seemeth to allege that, as a cause of his writing, which rather should have withdrawn him from writing. For, it were but a needless labour, to writ again a history already entreated of by many, if they had done their duty; Neither doth he charge them with any word, either of deceit, or of negligence, or of any other fault: Therefore it is as much, as if he should say, he would do a thing already done. I answer, although he spareth them that had written before, yet doth he not thoroughly allow the labours of all of them. He doth not plainly say, that they have written of things slenderly proved▪ but challenging the certain knowledge of these things unto himself, modestly doth disable some of them of certain and undoubted knowledge. If any do object, that if they had erred, he should have sharply inveighed against them; I answer again, it may be, that they did a little offend, and that of an unadvised zeal, rather than of malice: and therefore, that there was no cause why he should more vehemently have enforced himself against them. And it is credible, that there were certain pamphlets, which were not then so hurtful: but if they had not been speedily prevented, they might afterwards have more grievously annoyed the faith. But it is worth the labour to note, how GOD, by Luke hath applied a remedy against those superfluous writings, and that by his marvelous counsel, he hath brought to pass, that by common consent, all other being rejected, these only do keep their credit, in which his reverent majesty most manifestly doth shine. And so much less to be borne with is the doting folly of them, which thrust into the world fond and filthy fables, under the name of Nichodemus, or any other.  
We are fully persuaded: The participle, which Luke doth use, doth signify things very well approved and void of doubt: in the which the old interpreter hath been oft deceived. And by this unskilfulness he hath left us divers excellent places corrupted. Amongst the which is that place of Paul, Rom. 14. 5: Where he commandeth, that every man be fully persuaded in his mind: Lest the conscience being tossed with doubtful opinions, should waver, and never stand sure. Thereof also cometh the noun Plerophorias, which he corruptly hath translated plenitudínem, i. a fullness, when that it is a certain and strong persuasion grounded of faith, in the which godly minds do safely take their rest. And there is, as I said, a secret contrariety: For he challenging unto himself the credit of a faithful witness, doth take away the credit from others, that deliver contraries. This phrase (Inter nos) amongst us, signifieth as much as apud nos, with us. But he buildeth faith, as it seemeth, very slenderly, that buildeth upon the report of men, which ought to be built upon the only word of God, and the full persuasion and assurance of faith is wrought and sealed by the holy ghost. I answer, that faith is not satisfied with any testimonies of men; except the authority of God do hold the chiefest places. Yet, where the inward confirmation of the spirit doth go before, there may some place be given them in the historical knowledge of things. I call that historical knowledge, which we have conceived either by our own beholding of things done, or by the speech of others. For we may not give less ear to them that are eye witnesses of the manifest works of God, than we are to give credit to experience. Add this also, that Luke followeth not private authors, but them that were also ministers of the word: By which commendation he extolleth them above the degree of man's authority. For he showeth, that they uttered the Gospel to him, to whom the Lord had committed the office of preaching the s●me. From hence also riseth that assured safety, whereof he speaketh a little after, which unless it lean upon God, may easily by distrubed. It is of great weight and force, that he calleth them ministers of the word, of whom he received his Gospel. For the faithful do gather hereof, that against witnesses no exception can be taken (as the Lawyers say) and which it is not lawful to refuse. Erasmus (who out of Virgil borrowed that which he translated to have been some part) did not sufficiently weigh, how much the calling of God is to be esteemed, or of what authority the same is. For Luke doth not speak profanely: but he biddeth us in the person of his Theophilus to look upon the commandment of Christ, that we may with reverence hear the son of God, speaking unto us by his Apostles. If any man had rather take and use this phrase Word, for the thing or substance, which is Christ, let him use his own sense. That some do understand by it Christ, it should please me very well, but that it were forced against the sense of the text, and too far stretched. It is much, that he saith, they were beholders or eye witnesses. But in that he calleth them ministers, he exempteth them from the common order of men, to that end that our faith might have his stay in heaven, and not on earth.  
This in sum is Luke's mind, that having faithfully engraved in letters that which thou hadst learned before with lively voice, thou mightest the more safely repose thyself in the doctrine which thou haste received: whereby it doth appear, that God doth every where provide, lest we depending upon the doubtful words of men, our faith should fail, or waver. Whereby the unthankfulness of the world is so much the less excusable, which as it were of purpose rashly desireth strayed and dispersed rumours: whereby it might be unconstant, and doth wilfully forsake so great a benefit of GOD. But let us hold that excellent difference, which the Lord hath put between them, lest foolish light belief do vaunt itself for faith. In the mean while let us suffer the world, as it is worthy to be deceived with the baightes of foolish curiousness, so to commit and give over itself willingly to the deceits and jugglings of Satan.  
3. Assoon as I had searched out perfectly. The old translation hath (omnia assecuto) I having followed all things. The Greek word is metaphorically deduced from them, which tread in others steps, lest aught should escape them. For Luke would declare unto us a diligent study and manner of learning. Even as Demosthenes useth the same word, when as he boasteth himself to have been so diligent in examining the embassage, which he accuseth: saying that he saw all things that were done, as if he himself had been a beholder of them.  
Matthew. Mark. Luke 1.   
5. In the time of Herod, king of judea, there was a certain priest, named Zacharyas, of the course of Abia, and his wife was of the daughters of Aaron, and her name was Elizabeth.  
6. Both were just before God, and walked in all the commandments and ordinances of the Lord without reproof.  
7. And they had no child, because that Elizabeth was barren, and both were well stricken in age.  
8. And it came to pass, as he executed the priests office before God, as his course came in order.  
9 According to the custom of the priests office, his lot was to burn incense when he went into the temple of the Lord.  
10. And the whole multitude of the people were without in prayer, while the incense was burning.  
11. Then appeared unto him an Angel of the Lord, standing on the right side of the Altar of incense.  
12. And when Zacharias saw him, he was troubled, and fear fell upon him.  
13. But the Angel said unto him: fear not Zacharias, for thy prayer is heard, and thy wife Elizabeth shall bear a son, and thou shall call his name john.   
Luke very aptly doth begin his Gospel with john Baptist, even as if he that should speak of the light of the day, should begin with the morning: For like unto the morning he did go before the son of righteousness, which now was about to rise. Other also make mention of him, but they describe him executing of his office. But Luke doth purchase authority to him not yet borne, when that he declareth the wonders of divine power even in his infancy, and showeth him to be appointed of God to be a Prophet, before that men could know what manner of man he should be: And for this purpose he doth it, that with greater reverence he might be heard, when that he should take upon him that public office, to go forth for the advancement of the glory of Christ.  
5. In the time of Herod. He was the son of Antipater, whom his father did promote even to the kingdom, for the augmentation of the which, he had so great care, & did with so great diligence labour, that therefore there was given unto him the surname of Great Certain do think that he was named heir of Luke, because he was the first foreign king that reigned there, and therefore to be a fit time for their deliverance, because that their sceptre was now transposed to a strange nation. But they that so say, do not very well understand the prophesy of jacob: whereas the coming of the, Messiah is not simply promised after that the jews shallbe deprived of their empire: But after that the same should be taken away from the tribe of juda: neither yet is this the holy patriarchs mind, that the tribe of juda should be deprived of their princely governance, before the coming of Christ: But that the rule of the people should be established in that stock, until Christ's coming: in whole person, the sure everlasting continuance of the same should be. And although that what time the Machabeyes flourished, the tribe of juda was brought into a narrow straight, and shortly after Duke john, the last of that stock was slain: yet notwithstanding was not that rule altogether extinguished: For yet there remained the Synedrion, as it were a chosen counsel of the stock and posterity of David, whose authority was great: And did continue to Herod, who with most horrible slaughter of judges, revenged punishment laid upon him before: because that he being condemned of murder, was constrained to go into voluntary exile, that he might escape the loss of his head. The reign therefore of Herod, because he was a stranger broke not the sceptre of the tribe of juda, but because that what residue of renown soever there remained in that stock, by his thievish dealing was abolished: That the kingly dignity failed long before, and that the rule by little & little fell almost down: that discontinuance doth not repugn with the prophesy of jacob. For to the outward show GOD hath promised two diverse things, the throne of David to last for ever: that after it were overthrown, he would repair the ruins of the same: the power of that kingdom to be everlasting: and yet notwithstanding a young slip should rise out of the stock of less: both the which things ought to be fulfilled.  
God did suffer the rule which he had erected in the tribe of juda to be kept down for a season, that the greater might be the diligence of the people, to hope for the kingdom of Christ. When the hope of the faithful was as it were cut off by the destruction of that chosen counsel, suddenly the Lord clearly shone forth. And now this belongeth to the course of the history, whilst that the time of this thing being done, was noted. But not rashly, under the name of the king was also noted the miserable state of the time, that the jews might know, that they should turn their eyes unto the messias, if that they assuredly had in estimation the league of God.  
Zacharias of the course of Abia. It is known by sacred history, that the families of the Priests were divided by David into certain orders. In the which thing David attempted nothing against the commandment of the law, GOD did appoint the priesthood to Aaron and his Sons, the rest of the Levites he appointed to lesser offices: In that thing nothing was altered of David: but his device was partly to beware least any thing should be done tumultuously among the people: And partly to prevent ambition, and also to bring to pass, that a few should not take all the charge unto themselves, and the greater part sit idle at home. And in that distribution Abia, the Son of Eliazar possessed the eight place. Zachary therefore was of the priestly stock, and also of the posterity of Eleazar, who succeeded his father in the high priests office. But how Elizabeth, when that she was of the daughters of Aaron could be cousin to Mary, I will show in his place. And Luke doth mention the stock of Elizabeth for honour's sake: for it was lawful for Zachary, according to the law, to take unto him to wife, a daughter of a Levite, of the common sort: Of this equal wedlock therefore it doth appear, that this man was not despisedin his degree.  
6. Both were just before God. A right and good testimony doth he give unto them, not only that they behaved themselves holily and uprightly before men, but they were accounted just before GOD. And also Luke doth briefly define that justice. That they walked in the commandments of the Lord, both are diligently to be noted. For although that to this end Zachary and Elizabeth are praised, that we might know that the lantern, which bare light before the Son of God was not chosen out of an unknown stock, but out of a most famous holy place: yet notwithstanding under their examples there is showed to us a rule of living godly and righteously. Therefore in framing of a man's life well, this is chiefest: that we should endeavour ourselves to be approved, before god. And we know a sincere heart & pure conscience, chief to be required of him. Therefore an overthwart order it is, if any man little esteeming the uprightness of his heart, should only frame his outward life in obedience of the law. For it is to be kept in memory, that God, (to whom we are commanded to have regard) looketh not upon the outward visor of works, but especially the heart. Furthermore, in the second place let obedience be added: that is, let not any man frame unto himself, without the word of GOD, a new kind of righteousness, which shall please him: but let us suffer ourselves to be ruled by the power of God. For neither is this definition to be neglected, those to be righteous, which frame their life after the precepts of the law, in the which it is agreed; all feigned worshippings to be nothing regarded with God; and the course of man's life to be wandering and erroneous, assoon as it shall depart from his law. Between precepts and justifyings there is this difference, that the latter name is properly referred to the exercises of godliness, and divine worshippings: the first is more universal; and it doth aswell pertain to the worship of God, as to the duty of charity. For hukim which with the Hebrews doth signify statutes or decrees, the Greek interpreter hath translated instifications. hukim commonly in holy scripture doth signify ceremonies, in the which the people exercised themselves in, worshipping of God, and confession of faith. And although that hypocrites in that point are marvelous curious and exquisite; yet they have nothing like with Zacharyas and Elizabeth.  
For sincore worshippers of GOD, as those two were, do not greedily snatch unto them naked and vain ceremonies, but being bent upon the truth▪ they spiritually observe them. But lewd and counterfeit men, although they daily wearle themselves in outward ceremonies: yet because they do not observe them, as they were commanded of the Lord, they do nothing but lose their labour. Chiefly in these two words Luke doth comprehend the whole law. But if Zachary and Elizabeth were unblamable, as concerning the keeping of the law, they had no need of Christ: For the full observing of the law doth bring with it life, and where there is no transgression▪ the arraigned state doth cease. I answer, that these reports of praise, wherewithal these children of God royally are adorned, are to be taken with some exception. For it is expedient to consider diligently, how God should deal with them, even according to his covenant, which he made with them, whereof the chiefest point is free reconciliation▪ and daily forgiveness, whereby he pardoneth them their offences▪ ●ust and unreprovable therefore are they thought, because that all their life doth witness them to be avowed to righteousness, the fear of GOD to reign in them, while there is a certain example of godliness. But when their godly endeavour did far differ from perfection, it could not please God, without forgiveness and mercy: Wherefore the justice which is praised in them, dependeth upon the free mercy of God. Whereby it cometh to pass, that he accounteth not what unrighteousness sooner remaineth in them. So it is necessary to understand what soever is found in scripture of the righteousness of men, that it overthrow not forgiveness of sins, to the which it leaneth no otherwise, than the building to the foundation. They that say that Zachary and Elizabeth were simply just by faith, because that they freely pleased God by the mediator, do wrieth Luk● words into a contrary sense. As concerning the matter itself, they neither say nothing, nor yet all. I grant the righteousness which is ascribed to them, ought not to be imputed to the desert of works, but to the love of Christ. The Lord yet notwithstanding, because he imputed not sin unto them, hath thought their holy life, although unperfect, to be worthy the title of just. The foolishness of the Papists will easily be refelled: For they lay this, which is attributed to Zachary against the justice of faith: the which, as it is certain to proceed from the same: so ought it to be made subject and brought under to the same: or as they commonly say, to be brought into a rank under, to avoid contention between them. And that which they so paint in respect of that one word is frivolous. They say the commandments of the law are justifications, therefore that they justify us. As though we denied true justice to be taught in the law, or that we should say, the fault to be in the doctrine, because it doth not justify: and that rather the cause is not in our weak flesh. Therefore that a hundred times I may grant life to be contained in the precepts of the law: yet notwithstanding nothing thereby shall come unto men, which by nature are altogether turned away from the same. And now being borne again by the spirit of GOD, yet notwithstanding they are far from the pure observation of the same: Albeit, as I showed of late, it is a faint and a vain cavillation about the word, when it signifieth nothing else, them statutes & appointed ceremonies.  
7. And they had no child. It was appointed by the singular providence of God, 
Gen. 18. 10  that john should be borne contrary to the common and accustomed order of nature. The same thing also was done in Isaac, in the which God determined to show a token of his love, not often seen, and worthy of remembrance. Elizabeth was barren, even in the flower of her age. And old age doth finish childbearing, even in fruitful women: therefore in these two lets a double miracle of divine power doth appear, and that to this end, that the Lord would witness that prophet to be sent of him, as it w●re, with stretched hand from heaven. And a mortal man was he borne of earthly parents: but a mean above nature, (if I may so say) no otherwise commended him, then if he had fallen from heaven.  
9 According to the custom of the priests office. The law did command to burn incense twice daily: that is to wit, in the morning, and in the evening. That the Priests had their order disposed among them, that David did appoint even as we have said before. Therefore the law of GOD doth especially command that, which here is said of incense. The other things came from David, that every family should have their course: notwithstanding David did appoint nothing, but out of the commandment of the law. For he only did show the way, whereby they all might fulfil their charge enjoined them of God.  
The name of the Temple here is taken for the holy place, that therefore is to be noted, because that sometime it signifieth the Poarch. It is said that Zachary went into the Temple, into the which it is not lawful for any to go, but for the Priests. Therefore Luke doth say, the people stood a far off, between whom and the Altar of incense was a great distance. For between them was the altar, whereupon the sacrifice of beasts were offered. And it is to be noted, that Luke doth say, before God. For as oft as the Priest did enter into the holy place, he did go as it were into the sight of God, that he might be a mediator between him and the people. For the Lord would have this thing testified unto his people, that the entrance into heaven was not open to any mortal men, except the priest did go before. Nay, how long soever men live here upon earth, they cannot come to the heavenly throne, that they may find favour there, but in the person of the mediator. Therefore when there were many Priests, it was not lawful for two of them together to execute the solemn office of intercession for the people: but therefore were they doulded into companies, that one only should enter into the sanctuary: and therefore there was but one Priest at once.  
Furthermore hither belonged that sweet perfume, that the faithful might be admonished, that the odor of their prayers ascended not into heaven, but by the sacrifice of the mediator. And it is to be sought out of the Epistle to the Hebrews, how these figures shall agree to us.  
12. Zacharyas was troubled. Although that therefore GOD doth not appear unto his servants, that he should fear them: yet it is profitable, yea and necessary for them to be moved with fear, that they being dismayed with themselves, might learn to yield just honour to GOD. Neither doth Luke only show Zacharias to have been troubled: But he addeth, a fear fell upon him. Whereby he declareth him to have been so dismayed, that he was subdued to fear. Neither doth fear of the presence of God so much strike men, that it should instruct them to reverence, but that it might humble the pride of the flesh, the which is so haughty, that they will never submit themselves to GOD, unless they be violently driven to it. Whereof also we do gather, that men only in the absence of GOD, (that is, when they hide themselves from his sight) are proud, and slatter themselves. For if they had God as a judge before their eyes, it should be necessary for them to fall down flat.  
And if that this did befall to Zacharyas (to whom the praise of righteousness was given) at the beholding of an Angel, which is but a spark of divine light: what shall become of us wretches, if that the majesty of God should bring us to his shining brightness? And now by the example of holy fathers we are taught, that no other are moved with the lively feeling of the divine presence, but they that quake and tremble at his sight, and also that they are foolish and dull, which do hear him without fear.  
Fear not Zacharias. It is to be noted, that the glory of GOD is so fearful to the godly, that they are not altogether devoured of fear: but only they are thrown down from their vain boldness, that they might humbly look upon him. Assoon therefore as GOD hath vanquished the pride of the flesh in his faithful, with his outstretched hand, he raiseth them up again. He dealeth otherwise with the reprobate. For às oft as they are drawn to the judgement seat of God mere desperation overwhelmeth them. And God doth give again this, as a just reward unto their vain pleasures, in the which they have made themselves drunken to wantonness of sinning. Wherefore this comfort is to be embraced of us, in that the Angel doth uppholde Zachary, that it is not to be feared, where God is present with us. For they deceive themselves much, who, that they might enjoy peace, do hide them from the face of GOD, seeing we should seek peace at him.  
Thy prayer is heard. Zachary might seem to have done amiss, and contrary to the trade of his office, if he entering into the holy place in the name of all the people, as a private man should pray for the obtaining of offspring. For the priest taking upon him to be a common person, should be as it were forgetful of himself, and should pray for the common safeguard of the congregation. If we shall say, that it was not inconvenient, that Zacharias having performed his chiefest part of prayer, should then secondly have some private consideration of himself, it were not an unapt answer. But it is scarce probable, that Zachary should then have prayed for the obtaining of a Son, whereof he was past hope by the old age of his wife. Neither is there any certain moment of time gathered of the words of the Angel. Wherefore simply I interpreet, that his desire was now heard, which long before he had powered out before GOD. Furthermore, the desire of having offspring (so there be no excess) is godly and holy, as may be gathered out of scripture, which esteemeth this not in the last place among the blessings of God.  
Thou shalt call his name.. The name of Baptist I think was given unto him, to declare the effect of his office: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For the which the Greeks say john, with the Hebrews doth signify the grace of God. But many think the Son of Zachary so to be called, as beloved of God. I do not think that favour here to be commended, which god thought him privately to be worthy of: but that which his message was about to bring to all men. The time doth increase the authority and estimation of his name: because that before he was borne, God imprinted in him a sign of his love.  
Matthew. Mark. Luke 1.   
14. And thou shalt have joy and gladness, and many shall rejoice at his birth.  
15. For he shall be great in the sight of the Lord, and shall neither drink wine, nor strong drink, and he shall be filled with the holy Ghost, even from his mother's womb.  
16. And many of the children of Israel shall he turn to their Lord God.  
17. For he shall go before him in the spirit and power of Elyas, to turn the hearts of the fathers to the children, and the disobedient, to the wisdom of the just men, to make ready a people prepared for the Lord.   
14. Thou shalt have joy. The Angel doth signify greater joy, then that Zachary as could comprehend, of his new offspring: For he declared, that he should have such a son, as he durst not wish for: And straight ways he goeth further, that that joy should not be private, whereof the only parents should take their delectation, or that it might keep itself in private houses, but should be common also to strangers, to whom the profit of his nativity should be declared. Therefore it is like, as if the Angel had said; not a son to have been borne alone to Zacharias, but a teacher and a prophet to all people.  
The Papists abused this place, that they might bring in a profane custom, in celebrating the birth day of john. I let pass this, that they worship this day too much contrary to all good order, with daunsinges, leapings, and all kind of lasciviousness, with liberty of banqueting, which order they feign to be sacred unto them: and that they suffer themselves in that celebration to be deluded with magical arts, and devilish devices, no otherwise then as in the ceremonies of Ceres.  
At this present it shall be sufficient for me briefly to declare the Angels words to have been wrested of them unwisely, to the annual celebrating of his birth day: when the Angel simply did commend the joy which should come to all godly men, by the fruit of his doctrine: For they rejoiced for a prophet to be borne unto them, by whose ministery they were brought in hope of salvation.  
15. For he shall be great. He confirmeth that which he said of joy: because that john was appointed to a thing great, and unaccustomed: Neither yet are the virtues wherein he did excel so much, here praised, as the greatness and excellency of his office is extolled. Like as Christ, when he affirmeth him to be the chiefest among the children of women, he hath not respect so much to the holiness of his life, as to his ministery. 
Mat. 11. 11.  That which straight ways after followeth: He shall neither drink wine nor strong drink, is not so to be understood, as though it were an especial virtue of john, to be a refrayner from wine: but because that by that especial mark, God would note his servant, whereby the world might know an everlasting Nazarite. The priests also refrained from wine and strong drink, when they supplied their courses in the temple. The same abstinence was prescribed to the Nazarites, 
Num. 6. 3  until their vow were fulfilled. And GOD would show by a notable token, that john in all his life was a Nazarite, dedicate unto him, as we read also the same of Samson. But under this colour there is not to be feigned a worshipping of GOD, in abstinence from wine, as Apes, 
jud. 13. 5  that with ambition will follow whatsoever they may perceive of their father's deeds. Only let all men have temperance in estimation: they that find hurt in drinking of wine, let them willingly abstain: they that lack, let them take the want of it in good part. For that which pertaineth to the name of Sicera, I willingly agree to their judgement, which shed with the Hebrews do think to be called every kind of made wine.  
He shall be filled with the holy Ghost. This more inward note, wherewithal the Angel saith john shall be signed, was far excellenter, than the outward and visible sign. In these words I think nothing else to be noted, than his apparent towardness, which might show a hope of his excellency to come. Further, I say not such towardness, as is also in profane men, but such as might accord to the greatness of his office.  
The sense therefore is that the power and grace of the spirit should not then only show itself in him, when that he should aspire to his office: but that even from his mother's womb he should excel in the gifts of the spirit, which as certain signs should testify what he should be; For from his mother's womb▪ is as much to say, as from his first infancy. I grant truly the power of the spirit to have wrought in john, when he was yet included in his mother's womb. But in my judgement the Angel here meant an other thing, that john being yet an infant, should be brought as it were into the theatre with a singular commendation of the grace of God: of the fullness it is not meet, that we should more subtly dispute, or rather trifle with sophisters.  
For the scripture doth by this name signify no other thing, 
joh. 1. 6.  than the excellent, 
1. Cor. 12▪ 11.  and not common abundance of the gifts of the spirit. To Christ alone we know the spirit to have been given without measure, that we might all draw of his fullness: 
Eph. 4. 7.  and to be given to other by a certain measure. But they that above our common capacity are endued with more plentiful grace, are said to beefull of the holy Ghost.  
But as the larger power of the spirit was an extraordinary gift of GOD in john: so it is to be noted the spirit not to be beestowed upon all men by and by in their▪ infancle, but when it shall please GOD.  
john from the womb did bear the token of his dignity to come, Saul being yet but a shepherd, did beer no kingly show, yet at length he being chosen king, was suddenly changed into a new man.  
By this example therefore let us learn, that the free working of the spirit is free in men from the first infancy, to the last point of age.  
16. And many of the children of Israel. In these words he declareth a detestable de●ision, which then was in the Church. For it was necessary to have such Apostles, in whom conversion to GOD might have some place.  
And truly there was so much corruption of doctrine, so much depraving of manners, such a confuse government, that it might be accounted a miracle, to find a few to persist in godliness. If such exceeding dissension was in the old Church, there is no cause, that the Papists should with a vain cloak defend their superstions, as if it were impossible the Church should err: For because that under this name they do understand not the true and elect Sons of GOD, but the company of the wicked.  
But we see more here to be attributed to john, then should agree to man. For when conversion unto GOD doth renew in men a spiritual life, it is not only the proper work of God, but it doth excel even the creation of men. Therefore by this means the ministers may seem to be equal with God, yea, and to be preferred in as much as he is creator, seeing it is more to be borne again into a heavenly life, then to be borne mortal men upon the earth.  
The answer is easy: For the Lord, when he attributeth such praise to his outward doctrine, he doth not separate the same from the secret power of his spirit. For, because God chooseth men unto him for ministers, whose aid he useth in building of his Church, together by them he worketh with the secret power of his spirit, that their labour might be effectual and fruitful, as oft as the scripture commendeth this efficacy in the ministery of men, let us learn to yield the thing received to the grace of the spirit, 
●. Cor. 3. 6.  without the which man's voice to no effect should be spread abroad in the air. So Paul, while he rejoiceth himself to be the minister of the spirit, challengeth nothing apart unto himself, as though with his voice he should pierce the hearts of men, but he declareth in his ministery the power and grace of the spirit. These sayings are worthy to be noted: For Satan very artificially worketh to diminish the effect of doctrine, that he might weaken the grace of the spirit joined to it. I grant that external preaching separately by itself can do nothing, but because it is an instrument of divine power for our salvation, and an effectual instrument by grace of the spirit: let not us separate those things which GOD hath joined. But that the glory of conversion and of faith, may remain whole towards one GOD. The scripture doth admonish us oftentimes, ministers through themselves to be nothing, but then he compareth them with God, lest any man taking the honour from God, should bestow it amiss on them.  
In sum, the minister is said to turn them, whom God doth convert, through the work of his minister. For he is nothing but the hand of God, and in this place both are expressed very well, now of the effect of doctrine there is enough spoken. That the same is not in the appointment or hand of the minister to convert men unto God, of this we gather because that john did not convert all commonly to God: (the which thing without doubt he would have done, if all things had been given him that he desired) but he turned them only, whom it pleased God effectually to call. In conclusion, ●he same is taught here of the Angel, which Paul taught to the Romans: 
Rom. 10. 17.  Faith cometh of hearing, but by faith none are lightened, but they to whom the Lord hath inwardly revealed his arm.  
17. He shall go before him. In these words he defineth what the office of john should be, & by this note he distinguisheth him from the rest of the Prophets, to whom a peculiar and proper message was commanded, when that john for this thing only was sent, that he might go before Christ, as an office before a king. So the Lord speaketh by Malachy. Behold, I send my Angel, which shall prepare my way before me. In sum, 
Mal. 3. 1.  to no other point belonged the calling of john, but to prepare an audience for Christ, and to get him disciples. And in that no express mention is here made of Christ, but that the Angel maketh john a forewalker or standert bearer of the eternal God: hereof the eternal divinity of Christ is gathered.  
With the spirit and power of Elyas. The spirit and power I take for the power or excellency of the spirit, wherewithal Elyas was endued. For neither must we invent the dream of Pythagoras; that the soul of the Prophet should go into the body of john: But that spirit of God, which wrought mightily in Elyas, should after exercise like power and effect in the Baptist: But the latter name is added expositively, to express the kind of grace, wherein Elyas most did excel: namely, that he being furnished with heavenly power, might marvelously restore the decayed worship of God: For such repairing passed the power of man. Now that which is begun of john was no less marvelous, wherefore it is no marvel, if it behoved him to be adorned with the same gift.  
That he may turn the hearts of the fathers. Here the Angel doth note what especial similitude john had with Elyas. Therefore he saith he was sent that he might gather people dispersed into unity of faith: for the turning of fathers to sons, is a reduction from discord to love. Whereof it followeth that there was a certain breach, the which might cut, or as it were rend the people. We know in the time of Ellas what a horrible defection of the people there was, how shamefully they were degenerate from their fathers, they were so divided, that they could be nothing less thought, than the sons of Abraham. Elyas brought them again into a holy consent. Such a gathering together of fathers with children there began to be by john▪ the which Christ at length finished: wherefore Malachy when he speaketh of bringing again, doth signify that the state of the Church should be so divided (when the other Elyas should come) as it is sufficiently known by histories, ●o ha●e been then, and shall more apparently be seen in their places. The doctrine of the scripture was polluted by innumerable lies, the worshipping of God was corrupt with more than gross superstitions, religion was divided into divers sects. The priests openly wicked and Epicures, the common people itself was drowned in wickedness. Furthermore nothing was sound. That is said here, the hearts of fathers to children, it is unproper. For it behoveth rather to convert the sons, which were truce breakers, and had gone from the right faith of fathers. But although the Euangeliste doth not so warily express the order, yet the sense is not obscure, that GOD to bring to pass, by the work of john, that they again should grow together into holy concord, which first were divided amongst themselves: Either part is had of the Prophet, which notwithstanding meant nothing else then to signify mutual agreement. But because that oftentimes men so conspire among themselves, that some should more alienate some from GOD: the Angel doth therewithal define, what manner of conversion it should be, which he doth promise: yea such as should call the disobedient to the wisdom of the righteous. That therefore is to be noted, that we knit not ourselves fast with the wicked, under the false cloak of concord. Because the name of peace is goodly▪ and pleasant as oft as it cometh in the scriptures it is greedily snatched of the Papists, to procure us envy: as though that we (which endeavour to call the world from disloyal revolting to Christ) were the authors of discord. But by this text, their foolishness is very well refelled: because the Angel doth show the manner of true and lawful conversion, he maketh the stay and band of it to be the wisdom of the righteous. Accursed therefore be that peace and unity, wherein men agree amongst themselves against GOD. Furthermore, it is not to be doubted, but that faith is understood by the wisdom of righteous men, as of the contrary, the unfaithful are called disobedient.  
truly an excellent testimony of faith, whereby we learn, that we then are wise to salvation, when we are obedient to the word of God. The world also hath his wisdom, but corrupt, and therefore deadly: and which is condemned of vanity. Although the Angel signifieth overthwartly shadowed wisdom, wicked and accursed before God, wherein the sons of this world please themselves. Now we understand men so to be reconciled amongst themselves, that chiefly they might come again in favour with god. That which straight ways followeth of making ready a people, prepared for the Lord, doth agree with that part, that john should be the trier of Christ, that he might walk before his face, for the end of his preaching was to make the people diligent to hear the doctrine of Christ. Although the participle Kateske●●smenon doth not so much signify perfection with the Greeks, as the form and aptness, whereby things are made fit for their use. The which signification shall not ill agree with this place, that john was sent to prepare and frame that people for Christ, which otherwise being rude and unpolyshed, would never show itself easy to be taught.  
  Luke. 1. Matthew. Mark. 
18. Then Zacharias said unto the Angel, whereby shall I know this? for I am an old man, and my wife is of a great age.  
19 And the Angel answered, and said unto him: I am Gabryell▪ that stand in the presence of God, and am sent to speak unto thee, and to show thee these good tidings.  
20. And behold thou shalt be dumb, and not be able to speak, until the day that these things be done, because thou believed'st not my words, which shallbe fulfilled in their season.   
18. Then Zacharias said unto the Angel. Here followeth the infidelity of Zacharyas, and the punishment which the Lord laid upon his unfaithfulness. He prayed for the obtaining of offspring: now, when it is promised, as forgetful of his vows and faith, he distrusteth: Albeit at the first blush it might seem a hard thing, that with his answer God should so grievously be offended. He objecteth his old age: even so did Abraham, 
Rom. 4. 19  whose faith yet is so much praised, that Paul should say, his body which now was dead, was not considered. Nor the unfruitful womb of Sara: but simply that he reposed himself in the truth and the power of God. Zachary doth ask how, or by what argument he may be the more assured. And Gedeon was not reprehended, though that twice he required a sign: And also a little after there is the like exception given of Mary: 
jud. 6. 17  How shall this thing be, when I know not man? The which notwithstanding the Angel doth dissemble as if there were no fault in her: how cometh it then, that the Lord should so severely chasten Zacharyas, as guilty of most grievous sin? Verily I grant, if the words only should be looked on, either that they did all offend a like or Zachary not to have offended at all. But when it is convenient to judge the doings and sayings of men, according to the affection of the heart, it is rather to be stood to the judgement of God, to whom the privy secret places of the heart are open. The Lord without doubt doth see something worse in Zachary, than his words do show: And therefore the Lord waxed angry with him, that by distrust he should put away his promised favour to him. It is not our duty to prescribe a law for God, but let it be free for him to punish that in one, which offence he doth pardon in others. But it doth easily appear, that the cause of Zacharye differed from the cause of Abraham, 
Gen. 1.7. 17. & 18. 10.  Gedeon, or Mary. That in words is not discerned. The knowledge therefore is to be left to god, whose eyes do pierce even to the fountain of the hart. So God discerned between the saughter of Sara & of Abraham when notwithst●ding▪ the one differed not in likeness from the other. Furthermore, the cause of distrust in Zacharyas, was, that he staying in the order of nature, did attribute less to the power of God, then was meet. For over straightly & sparingly do they think of the works of God, which believe not him to be able to do more, than according to nature is credible, as though his hand were subject to our sense, or included in earthly means; but it is the property of faith much more to believe, than the reason of the flesh could say might come to pass. Zacharias doubted not, whether it were the voice of God, or no: But when he was overmuch bend upon the world, an overthwart doubting crept into his mind, whether that should come to pass, that he heard or no. And in that thing he did no small injury to god: for it were as much, as if he should dispute whether god might be accounted true or no, whom he surely knew had spoken it, which was sufficient▪ although it is to be known Zacharias not to have been so unbelieving, that altogether he should shrink from faith. For there is a general faith, which doth take hold of the promise of eternal salvation, and the testimony of free adoption. And even as after God hath once received us into favour, he specially promiseth many things that he will feed, that he will take us out of perils, he will be a defender of our innocency, and preserve our life: so there is a particular faith, which answereth to every such promises. Therefore sometime it may be, that some man trusting in God of forgiveness of sins, and of salvation, yet in some point should waver: for either he should fear too much in the danger of death, or be too much careful for daily sustenance, or over doubtful in his counsels. Such was the incredulity of Zachary, because that he having the root and foundation of faith, did only stick in this one point, whether God would give him a son. Wherefore let us know, that they do not by and by fall and depart from the faith, when their infirmities in some particular affairs do disturb or move them, nor faith to fail at the root, as oft as the boughs do shake at diverse invasions or blasts. Grant that Zachary meant nothing less than to call to trial the assurance of the divine promise. But when that generally he was persuaded God to be true, he was drawn by stealth into a shrewd estate, by the craft and deceits of Satan. So much the rather it becometh us to be ready bend to watching day and night. For which of us shall be sure from the deceits of Satan, into the which we see a man of singular holiness to have fallen, who diligently in all his life took heed to himself?  
19 In am Gabryell. I these words the Angel doth show, that the credit was taken not from him, but from God, of whom he was sent, and whose message he brought: and therefore he reproveth Zachary, that he was disobedient against God. To stand before God, signifieth as much us to be ready at commandment: as if he should say, that he was no mortal man, but a heavenvly spirit, neither rashly to have come, but as it bec●● the minister of God, faithfully to fulfil his office: whereof it followeth, that God, the author of the promise is unworthily hurt, and despised in the person of his messenger. 
Luke. 10. 16.  To that purpose tendeth the saying of Christ, He that doth despise you, despiseth me. For although the preaching of the Gospel is not by Angels, brought unto us from heaven: yet because GOD doth, witness by so many miracles the same to proceed from him, and Christ the prince and chief of Angels published the same once with his own mouth, that he might sanctify and establish the same for ever, no less majesty ought to persist in it, then if all the Angels openly crying from heaven should witness the same. Nay, the Apostle in his Epistle to the Hebrews, not being satisfied to say, that the voice of the Gospel, which is sounded out by the voice of men, is equal to the law given by Angels: but doth gather his argument from the lesser to the ●r●ater: 
Heb. 10. 28 & 12. 25.  If the word (saith he) brought by Angels being rejected, was not without punishment, much less shall they escape revenge, which this day despise the voice of Christ, who can strike the heaven and earth. Let us therefore learn to perform obedience of faith to GOD, the which he doth more account than all sacrifices.  
Gabryell doth signify might or strength, or the governance of God, and this name was given to the Angel for our sake, that we might learn to attribute nothing as proper to Angels, when that what virtue soever they have is divine, and of God. The Participle Paresteces is of the preter tense: but in such words it is very well known, the preter tense to be put in the place of the present tense, especially where continual action is signified.  
Furthermore, the Angel, as it was lately said, doth affirm in those words, himself to be the perpetual messenger of God. That phrase of showing good tidings doth amplify the fault of Zachary, that he should be ungrateful to God, promising him gently a thing joyful, and to be wished for of all.  
20. And behold, thou shalt be dumb. This kind of punishment was like to be laid on Zachary, that he being dumb might look for the coming of the promise, the which when he ought to have heard it with silence, he as it were broke it off with grievous repining murmuring. Faith keepeth silence, that it may be attentive to the word of GOD. Furthermore, it hath also the courses of speaking: That it may answer Amen, according to that of Osee. 2. 23. I will say to them, you are my people: And they shall say to me, thou art our GOD. And because that Zachary answered rashly to the word of God; this favour was not granted to him, that straightways he should break forth into giving of thanks: but the use of his tongue, which was over hasty was taken from him, for a time: Yet notwithstanding God doth gently mitigate his pain. First, because he doth end the same in ten months: then that he suffered Zachary not to be deprived of that benefit, whereof he was unworthy. He useth the same gentleness daily towards us. For as our faith is small, and we object many impediments, it is needful that the truth of GOD, by some means should break out, that it might continue his course towards us. That is the meaning of the Angel, when accusing Zachary of unbelief, he doth yet pronounce, that thing should be finished, which Zachary did not believe: Therefore Zachary is not a little cheered, when he heareth that his faith is not overthrown of God, by reason of his fault: but that at length it should appear victorious. And sometime it cometh to pass, that the Lord doth perform and fulfil that, which was promised to unbelievers, how much soever they resist: of the which thing we have an example worthy of remembrance, in king Achaz: who when he forsook his promised safeguard, 
Isai 7. 11  was yet delivered from his enemies. But that tended not to his profit, but for the salvation of the chosen people. There is an other thing in Zachery to be considered, to whom the Lord doth so forgive the lack of faith, that therewithal he yet correcteth it.  
  Luke. 1. Matthew. Mark. 
21. Now the people wailed for Zacharyas▪ and marveled that he tarried so long in the temple.  
22. And when he came out, he could not speak unto them: then they perceived, that he had seen a vision in the Temple, for he made signs unto them, and remained dumb.  
23. And it came to pass, when the days of his office were fulfilled, that he departed to his own house.  
24. And after those days his wife Elizabeth conceived, and hid herself five moneth●s, saying:  
25. Thus hath the Lord dealt with me in the days wherein he looked on me, to take from me my rebuke among men.   
21. And the people waited. Luke declareth that the people also was a Witness of this vision. Zachary, tarried longer in the temple than the wont was: Hereon suspicion grew, some unaccustomed thing to have befallen to him: he being come out, by gestures and signs doth show, that he is become dumb. And it is credible, that some tokens of fear remained in his countenance, whereby they gather that God had appeared to him. And there were in that age few or no visions: but the people did remember that they had been common before in their father's time. Wherefore not without cause did they judge of these manifest signs. For it was not common, that suddenly without sickness he should be dumb: And that after longer delay than need was, he should come so amazed out of the temple. Furthermore, the name of the temple, as we now said, i● used for the holy place, where the altar of inconse was: from thence the Sacrifice being finished, the priests were wont to go into their porch, and thence they blessed the people.  
23. When the days were fulfilled. Luke doth put the word Liturgian for the executing of the office, which did go by course in order to every one, even as we have said. That it is said, that Zachary returned to his house, the time of his charge being past: hereout we gather the priests so long as they were in their courses did refrain from their houses, 
1. Reg. 6. 5  that they might altogether be given and fixed to the service of God. For this purpose there were galleries made in the sides of the temple in the which they had chambers. The law did not forbid the priest from his own house: but that it restrained them from touching of their wives, 
1. Sam. 21. 4  when they should eat the holy bread: 
Levi. 10. 9  It is probable, that when Many with small reverence did handle the holy things, this remedy was invented, that they being removed from all allurements, might keep themselves clean & free from all pollution: Neither was the lying with their wives only forbidden then, but also the drinking of wine and strong drink. Therefore when the order of their diet was changed, it was profitable not to departed from the temple, that the sight of the place might teach them to seek and esteem of purity, even as it was appointed of the lord. It was also profitable that all occasion of wantonness should thereby be taken away, that with more diligence they might apply their charge. The Papists this day under this pretence do defend their tyrannous law of unmarried life: For thus they reason, seeing the priests in times past were commanded to abstain from their wives, when they were busied in holy affairs: now worthily may perpetual continence be required of our priests, which not by course of times, but daily, do sacrifice: Chief, for that the dignity of holy rites is far more excellent, then under the law. But I would know, why they do not also abstain from wine and strong drink. For neither, is it lawful to separate those commandments, which God hath joined that only half should be observed, and the other part neglected. The company with their wives is not so expressly forbidden, 
Eze●. 24. 20  as the drinking of wine. If under the colour of the law, the Pope doth enjoin to his priests single life, why doth he permit them wine?. Nay, by this reason he ought to shut up his priests in some innermost rooms of his Temples, that they being shut in prisons, might pass all their life without the fellowship of women and people. Now we see plainly they wickedly pretend the law of God, from which they depart: But notwithstanding a full answer dependeth of the difference of the law and the Gospel. The priest did place himself before God, to purge away the sins of the people, that he might be as it were a mediator of God and men: it behoved him, upon whom that office was laid, to have some note, whereby he being exempted from the common order of men, might be known as the figure of the true mediator. For this purpose were appointed the holy garments and anointing: Now in the public ministers and pastors of the Church there is no such like thing, I speak of the ministers, which Christ instituted to feed his flock, not of those which the Pope maketh, rather butchers to sacrifice Christ, than priests. Wherefore let us repose ourselves in that sentence of the holy Ghost, 
Heb. 13. 4  which pronounceth that matrimony is honourable in all men.  
24. She hid herself. This seemeth to be absurd, as though that she should be ashamed of divine blessing. Some think, that the thing being yet doubtful, she durst not come abroad, lest that she should make herself a laughingstocke, if her opinion should be made frustrate, which she had conceived. And I do so account of the promise made, that she was assured it should come to pass. For when she perceived such grievous punishment to be laid upon her husband, for the unadvised fall of his tongue, how could she five months space nourish such doubt in her heart: and her words do plainly declare that her hope was not wavering, or doubtful: For when she saith, the Lord hath done it, she wisely and without fear declareth the Lords known favour.  
There might be two causes of her hiding. First, that the miracle of God should not be laid open to the divers speeches of men, before it should apparently be known. For it is the custom of the world to speak oftentimes rashly and very unreverently of the works of God.  
The other cause was, that when men of a sudden should see her great with child, they should the more be stirred to praise the Lord. For those works of GOD, which by little and little rise up amongst us, in process of time are nought set by. Therefore Elizabeth hid and absented herself not for her own sake, but for the cause of others.  
25. Thus hath the Lord dealt with me. She setteth forth the goodness of God privately, until the appointed time should come of publishing the same unto the world. It is to be supposed that her husband by writing had informed her of the promised child, in that the more certainly and with the cheerefuller mind she showeth that GOD is the author of this benefit. And that she approveth in her next words. In the days wherein he looked on me, to take from me my rebuke among men. She declareth, that the cause of barrenness was, for that the favour of God was turned from her.  
Amongst the earthly blessings, which God doth give, the scripture accounteth this as chief, that he vochsafeth to give us children. For if the increase of bruit beasts is a blessing of God: then how much more excellent man is then beasts, so much more to be esteemed and accounted of, is the increase of men then of beasts. Neither is it a slight or common honour, that when God alone deserveth to be accounted a father, he yet admitteth earthly men into the fellowship of this name with him. Therefore that doctrine is diligently to be considered, that children are the inheritance of the Lord. Psalm. 127. 3. and the fruit of the womb his reward. But Elizabeth had a further regard: because that beyond the common order of nature, she being barren and old, had now conceived by a wonderful miracle of God.  
To take from me my rebuke among men. Barrenness was not without cause esteemed as a reproach, seeing that the blessing of the womb was accounted amongst the especial testimonies of gods favour & love. Some think that this did specially appertain to the people of the old law, because that Christ was to come of the seed of Abraham. But that belonged only to the tribe of juda. Others more rightly affirm, that the increase of the people of GOD was prosperous and happy, for that it was said to Abraham, Gene. 13. 15. Thy seed shall be as the sand of the sea, and as the stars of the heaven: But the general blessing which reacheth unto all mankind, and the promise made unto Abraham, which is peculiar to the Church of God, aught to be joined together.  
Let parents learn to be thankful to God for their children, but let them that want, learn by the same to humble themselves. Elizabeth accounteth that this reproach is but before men, because that it is but a temporal chastisement, by which we are nothing the further from the kingdom of heaven.  
Matthew. Mark. Luke. 1.   
26. And in the sixth month the Angel Gabriel was sent from God unto a city of Galilee, named Nazareth.  
27. To a virgin affianced to a man, whose name was joseph, of the house of David: and the virgin's name was Mary.  
28. And the Angel went in unto her, and said, Hail, thou art freely beloved, the Lord is with thee: Blessed art thou among women.  
29. And when she saw him, she was troubled at his saying, and thought what manner of salutation that should be.  
30. Then the Angel said unto her, Fear not mary: for thou haste found favour with God.  
31. For lo, thou shalt conceive in thy womb, and bear a son, and call his name jesus.  
32. He shall be great, and shall be called the Son of the most heigh: and the Lord God shall give him the throne of David his father.  
33. And he shall reign over the house of jacob for ever, and of his kingdom shall be no end.   
26. In the sixth month. The order of God's counsel is wonderful, and much differeth from the common judgement of men. In that he would that the beginning of the generation should be more famous in his forerunner, or crier, then in his own son. The prophecy of john Baptist uttered in the temple, is known in every place. But Christ is promised to a virgin, in an unknown town of juda, and this prophecy remaineth buried in the bosom of one maid. But so it was requisite to be, that even in Christ's birth that might be fulfilled. That God by foolishness might save them that believe. 1. Cor. 1. 21. But so was this treasure of this secret mystery laid up with the virgin, that at the length in his time it might come forth to all the godly. This secret reposing of it is (I grant) contemptible: but such as was most meet both for the trial of the humility of our faith, and also for the beating down of the pride of the wicked.  
And let us (although the reason do not at the first appear) learn with modesty to submit ourselves to GOD: neither in this let it grieve us to learn of her, that bore Christ the eternal wisdom of God, in her womb. Nothing is more to be taken heed of, then that we through our proud contempt bereave not ourselves of the knowledge of the incomparable mystery, which God will should be hid in his little ones, and such as seek for knowledge. This seemeth to me to be the cause, why he chose a virgin espoused to a man. The imagination of Origen, that he so wrought it, that he might keep secret from Satan the salvation, which he prepared to give to men, hath no likelihood with it. The veil of matrimony was therefore spread before the eyes of the world: that he whom they commonly supposed to be the son of joseph, the godly at length by faith should know to be the son of God. And yet Christ came not forth in such base and mean sort, but that the heavenly father showed forth in him even at the beginning, the glory of his Godhead. For the Angels declared, that the Saviour was borne. But their voice being heard only of the Shepherds was not spread far.  
There was one wonder famous amongst the rest, that the wise men which came from the East, did every where report, that a star appeared unto them, as a testimony of the birth of the great king: yet we see how GOD kept his soon, as it were in secret, until the time came, that he should fully be showed. Then he erected, as one should say, a theatre, from whence he might plainly be beholden. The participle, Memnesteumenen, which the Euangeliste doth use, doth signify, that she then was a virgin, promised to a husband, but not delivered as a wife to a husband. For it was a custom amongst the jews, that the parents should keep their daughters at home with them, for a time, after that they were espoused unto men: or else that law for the slandered wife, which is in Deut. 22. 13. were in vain. Luke saith, that joseph was of the stock of David: because that the families were wont to be accounted by the names of men: of the which matter we will speak more in an other place.  
28. Hail thou that art freely beloved. Because that the message was wonderful, and almost incredible: therefore the Angel began with a commendation of the favour and grace of GOD: And seeing that by reason of our dull understanding, our minds are driven to such a strait, that they cannot comprehend the wonderful greatness of God his works. This is the best remedy, that we stir up our minds to meditate and consider the infiniteness of his grace. Therefore since that the understanding of GOD his goodness is the gate of faith: The Angel took this (and not without cause) as the best order, that by occupying the mind of the virgin in meditating of the favour of GOD, the might be the better prepared to receive and understand that incomprehensible mystery. For the participle Kecharitomene, which Luke doth use, signifieth the free favour of God, as appeareth more plainly in the Epistle to the Ephesians. 1. 6. where Paul entreating of our reconciliation with GOD, saith the God, by his beloved Son Echaritosen, that is, received us into his grace, and through his favour he embraced us, which before were his enemies. Afterwards the Angel saith, that God was with her. For upon whom GOD vouchsafeth once to bestow his love, unto them he declareth himself to be merciful and bountiful, and to them he giveth and bestoweth his gifts, and therefore is the third part of the sentence added, Blessed, art thou among women: For he useth this word Blessing as the effect and proof of the favour of GOD. For in mine opinion, it is not here used for a praising of her, but it doth rather signify a happiness or blessedness.  
So Paul useth to pray, that the faithful might have first grace, than peace: that is, all kind of good things, signifying thereby that we are then become blessed & rich; when we are beloved of God, the author of all good things. Then if the blessedness, righteousness and life of Mary do come of the free love of God, and that her virtues and all her excellency is the mere liberality of God: Then deal they very preposterously, that teach us to ask those things of her, which she with us recieueth from an other.  
But very gross is the folly of the Papists, which as it were by a magical conjuring, have turned this salutation into a prayer. And by want of reason they have been this far drawn, that their Preachers might not pray in the pulpit for the assistance and grace of God his spirit, but by their Hail Mary. And besides that, this is to be accounted as a salutation only, they rashly take unto themselves the office of an other, which God enjoined not to any but to the Angel: but twice more foolish is that imitation, that they salute one that is absent.  
29. When she saw him, she was troubled. Luke doth not say that she was troubled at the sight of the Angel, but at his saying: why then doth he also make mention of the sight? This, (as I interpret it) was the cause: mary seeing some portion of heavenly glory in the Angel, through the reverence of GOD, she conceived a sudden fear. Therefore she was troubled, for that she perceived, that it was not a mortal man that did salute her, but an Angel of GOD. But Luke doth not say, that she was so troubled, that she was thereby amazed: but rather showeth the sign of an attentive and very ready mind, when that he presently addeth, that she thought with herself what manner of salutation this should be: that is, whereto it tended, and what it meant. For presently she thought, that the Angel was not sent to her for nothing.  
And by this example we are admonished: First, that the works of GOD are not slightly to be passed over: Then likewise we ought so to weigh and consider them, that reverence and fear may go before.  
30. Fear not mary. In that he willeth her not to be afraid, let us always remember how weak our flesh is, and that it cannot be, but that we should be afraid, so oft as but the least spark of God his glory doth appear. For when we earnestly consider the presence of God, we cannot imagine a vain or idle presence. Therefore when we are all in danger of his judgement, out of fear there riseth a trembling, until he show himself as a father. The holy Virginne saw amongst her people such a vile heap of sins, that there was good cause why she should be afraid of the greater vengeance.  
Wherefore, that the Angel might put this fear away, he saith, that he is a witness and tidings bringer of that, which is wonderful good. Luke used this Hebrew phrase, to find favour, for to have God merciful. For it cannot be said, that he found favour, that sought the same: but he to whom it was offered, and seeing that examples of the same are sufficiently known, it were but vain here to allege them.  
31. For lo, thou shalt conceive in thy womb. The Angel frameth his words, first to the prophesy of Isaiah, and then to other places of the Prophets, that it might thereby the better sink into the Virgin's mind. For such Prophecies were known and common, every where among the godly: yet with all it is to be noted, that the Angel did not whisper that only in the ear of the Virgin, but he brought that glad tidings of salvation, which not long after was to be spread throughout the whole world.  
Wherefore it is not done without the counsel of God, that he so plainly expresseth the consent between the old prophecies and the present message of the coming of Christ. The word conceiving, is sufficient to confute the witless fancy, aswell of martion, as of Manicheus. For thereby may be easily gathered, that Mary did not bring for than airy body or Ghost, but such frui as she before had conceived in her womb.  
And thou shalt call his name jesus. Mat. 1. 21. rendereth the cause why this name was given him. For that he should save his people from their sins: so that in the very name salvation is promised, and the cause is showed to what end Christ was sent of his father into the world. As he saith himself, that he came not to destroy, but to save the world. joh. 12. 47. Let us also remember that this name was not given him by the will of man, but by the Angel, at the commandment of God, that our faith might be fastened in heaven, and not upon earth. It is derived of ithg which with the Hebrews is salvation: and from thence cometh that word, which signifieth to save. Furthermore, they do but fondly reason, which endeavour to derive it of that Hebrew noun i●ushug.  
It appeareth that the Rabbynes did deal very maliciously, in that they never give him that honourable title of Christ, but in every place writ jesus: or rather imagine him to have been some base or degenerate Iew. Therefore their writing deserveth as much credit and authority, as doth the barking of a dog. That they object that he should be far inferior to the dignity of the son of GOD, if he should have a name common with others, may also be pretended of Christ. But the answer to them both is very easy. For that which before was shadowed under the law, is fully and wholly performed in the Son of God: or that he had the substance of that in him, which was before but figured. The other objection is of no greater force. They deny that the name of jesus is holy and reverent, before whom every knee Philip. 2. 9 ought to bow, unless it did only belong to the son of God. Paul doth not attribute unto him a magical name, in whose syllables the majesty were included: but his words were to this purpose, as if he should have said; great power was given unto Christ of his father, under the which all the world should bow. Therefore let us bid such feigned inventions farewell, and let us know that the name of jesus was given unto Christ, that the faithful might learn to seek in him that, which before was shadowed under the law.  
32. He shall be great. The Angel said the same of john Baptist, whom yet he would not make equal with Christ. But the Baptist was great in his order: And presently after he declareth that the greatness of Christ extolled him far above all creatures. For this hath he alone proper and peculiar to himself, that he should be called the son of God, as the Apostle proveth Heb. 1. 5.  
I grant, that sometimes in the scripture the Angels and kings are adorned with this title: but these are in common called the sons of God, for the excellency which God hath given them. And it is clear, and not to be doubted, but that God exempteth his son from all the rest, when that he peculiarly saith unto him, Psalm. 1. 7. Thou art my Son: Therefore Christ is accounted here neither among Angels nor men, that he might be accounted one of common sort or company of the children of God: for that which is given unto him, it is lawful for none other to take to themselves.  
It is true that Kings are the children of God, but not by right of nature, but because the Lord hath bestowed that honour upon them. Neither doth this title belong unto Angels, but as they under their chief head excel amongst the creatures. And we also are children but by adoption which we obtain by faith, for we have it not of nature. But Christ is the only, and the onely-begotten son. That interpretation is very false and deceitful, which that filthy dog servetus wresteth, the word of the future tense, that he might prove that Christ was not the eternal son of God: But that he began then so to be accounted when that he took upon him our flesh. He argueth that Christ was not the son of God, before that he being clothed with flesh, did appear in the world, because that the Angel said: He shall be called: I except against this, and affirm that the words of the Angel do signify nothing else, but that such a son of God should be made manifest in the flesh, as was eternal: For to be called is referred to the apparent knowledge. But there is great difference here between these two enterpretations, whether he began now to be the son of God, which was not before, or that he was made known unto men, that they might know him to be the same which was promised in times past. And truly, sith that God in all ages was called a Father of his people, it may thereby be gathered, that the Son was in heaven: from whom and through whom this fatherhood came to men. For men should arrogate too much unto themselves, if they durst be so bold as brag, that they were the sons of God: but as they are the members of the only begotten son. Wherefore it is certain that the holy fathers had not the assurance of that so honourable a calling: But as they had their confidence in the Son, the mediator. But what profit we have by this more perfect knowledge, whereof we now speak, Paul doth teach us in an other place. For that now we may freely not only call, but cry out that God is our father. Rom. 8. 15. and Gal. 4. 5.  
God shall give unto him the throne of David. We have said that the Angel took out of the Prophets these titles, which he giveth unto Christ, that the holy virgin might thereby know the better, that he should be the Redeemer, which was in times past promised unto the fathers. When as the Prophets do speak of the restitution of the Church, they call the whole hope of the faithful to the kingdom of David: So that it was a common rule amongst the jews, that the safeguard of the Church was reposed in the prosperity of David's kingdom. Neither did there any thing more aptly or fitly agree to the office of the Messiah, then that he should again restore the kingdom of David. And therefore the Messiah is sometimes called by the name of David: as in jer. 30. 9 They shall serve the Lord their God, and David their king: Also in Ezechel 34. 24. and 37. 24. My servant David shall be prince amongst them: And in Ose. 3. 5. They shall seek the Lord their God, and David their king.  
The places also whereas he is called the Son of David, are sufficiently known and understood. In sum, the Angel declareth that the prophecy of Amos. 9 11. of raising the tabernacle of David, which was fallen down and overthrown, was fulfilled in the person of Christ.  
33. He shall reign over the house of jacob. Seeing that salvation was peculiarly promised unto the jews, even as the covenant was made with Abraham their father, and Christ, as Paul witnesseth, Rom. 15. 8. was a minister of circumcision: the Angel doth not without cause appoint his kingdom in that nation, as if it were the proper seat and abiding place of the same. But this differeth not from other prophecies, which do enlarge and stretch the kingdom of Christ to the uttermost parts of the earth. For God by a new and wonderful adoption did plant the Gentiles (which before were strangers) into the house of jacob, so yet that the jews as the first borne should hold the principal degree, as it is set down in the Psal. 110. 2. The Lord shall send the rod of thy power out of Zion. Therefore the throne of Christ was placed amongst the children of Israel, from whence he made the whole world subject unto him. But as many as are gathered by faith to the sons of Abraham, are accounted as the true Israel. And although the jews through their defection separated themselves from the church of God, yet the Lords will was, that certain remnants of them should remain even unto the end, because that his calling is beyond the power of man. The body of the people in show is utterly cut off. But we must remember the mystery whereof Paul speaketh to the Rom. 11. 25. That at length it should come to pass that God would gather some of the jews from the dispersing and scattering abroad. In the mean season the church which is scattered through the whole world, is the spiritual house of jacob, because she fetched her beginning out of Zion. For e●er. The angel declareth in what sense the perpetuity was so oft promised by the Prophets to the kingdom of David. It flourished only in the times of David and Solomon in power & riches. Roboam the third successor, scarce held a tribe and a half. From that time it ceased not to be shaken with divers miseries, until at length it was broken down. Now the Angel declareth that when in the person of Christ it shall be established, that shall not again be destroyed: and to prove the same, he useth the words of Daniel, which are set down 7. 14. And of his kingdom shallbe no end. Although the sense of the words is, that God is the everlasting governor of the kingdom of Christ and of the Church, so that it shall never pearish from off the earth, so long as the Sun and Moon shall shine in the heaven, yet the true perpetuity belongeth unto the glory that is to come. Therefore the faithful do so by continual course some of them succeed others in this life, until at the length they be gathered together into heaven, where they shall reign without end.  
  Luke. 1. Matthew. Mark. 
34. Then said Marie to the Angel: how shall this be, seeing I know not man?  
35. And the Angel answered, and said unto her: the holy Ghost shall come upon thee, & the power of the most high shall overshadow thee: therefore also that holy thing which shall be borne of thee, shall be called the son of God.  
36. And behold thy cousin Elizabeth, she hath also conceived a son in her old age, & this is her sixth month, which was called barren.  
37. For with God nothing shall be unpossible.  
38. Then Marie said, Behold the servant of the Lord, ●ee is done unto me according to thy word: So the Angel departed from her.   
34. How can this be. The holy virgin seemeth as hardly to restrain the power of God, as Zacharie did before: For that doth she account to be unpossible, which is beyond the comm●n order of nature, for thus she reasoneth. I know no man, how then should I believe that this should come to pass which thou tellest me? It is not needful that we should greatly labour to clear her of all fault, for by faith she ought to have risen to the omnipotent power of God, which is not tied to natural means, but surmounteth the whole world, & yet she now stayeth in the common course of generation: yet it is to be known that she doth not so doubt or demand, as if she would have the power of God made subject or equal to her senses, but being stricken with a sudden admiration, she is only moved to ask this question. And that she obediently and gladly receiveth this promise, may be gathered by this: That, whereas there were many doubts on the contrary part, she yet did stay but at this one. She might easily have objected: where is that throne of David become, seeing that all the dignity of that Empire had now a long time been abolished, & all the glorious beauty of the kingly stock was extinguished: So that if she had weighed the matter with the judgement of flesh, she should have taken all that she heard of the Angel but for a fable. Wherefore it is not to be doubted, but that she easily gave place, & was thoroughly persuaded of the restitution of the church, a thing according to the flesh incredible. And it is probable that the prophesy of Esay 11. 1. was commonly spoken of every where, whereas God promiseth to raise a graff to grow out of the contemned stock of Isay. Faith therefore being through the grace of God conceived in the virgin's mind, caused her without doubt to believe the message that was brought her of erecting of the throne of David. If any except and say that there was also an other prophesy, that a virgin should bear a son, I answer that the knowledge of that mystery was as then very dark. The fathers hoped that they should have a king borne, under whom the people of God should be blessed & happy. But the mean lay hidden from them, as if a veil had been put between them and it. Therefore it is no marvel that the holy virgin asketh a question of that she knoweth not▪ But that some do imagine of her words, that she had made a vow of perpetual virginity, it is over weak & altogether absurd: For then very unfaithfully had she done in that she suffered herself to be bestowed on a husband, and so making a mock of God, had despised his holy ordinance of matrimony. Although that in Popery there had crept in a barbarous tyranny in this matter of matrimony, yet they never durst go so far, as to permit the wife without the consent of the husband to vow● continency. Furthermore, it is a childish invention to imagine a kind of Monkery amongst the jews. Yet that objection is to be answered, that the virgin had respect unto the time to come, & therefore should signify that she should not dwell together with her husband. But this conjecture is probable & plain, that the greatness, or rather the majesty of the matter did so strike the virgin, that she had all her senses tied & bound with admiration. When she heareth that the Son of God shallbe borne, she considereth a matter not common, & this is the reason why she excludeth the knowledge of man. Thus being amazed, she crieth out, how can this be? Therefore doth God so gently pardon her, and so lovingly and favourably answer her: because that having Gods works in admiration, she did reverently and soberly demand how that could come to pass, which she was persuaded to be far above the common and accustomed course of nature. Furthermore, this question was not against faith. Because that it arose rather of an admiration, then of distrust. The holy Ghost shall come upon thee. The Angel doth not so set the manner, as it had been needful he should have done, that would satisfy the curiosity of many: But he calleth the Virgin simply to consider the power of the holy Ghost, that with silence and quietly, she might resign herself wholly over unto him. The word To come upon, doth signify that this is an extraordinary work, where the means of nature do want. And the next part of the sentence is added to expound the former. The power of the most high shall overshadow thee. For the spirit is as it were the essential power of God, through whose work he showeth and exerciseth himself, as well in the governance of the world as in miracles. There is an apt Metaphor in the word overshadow. For the Scripture doth oft compare the power of God (wherewith he preserveth and defendeth his) unto a shadow. But there seemeth to be an other more peculiar sense and understanding of this place: namely that the work of the spirit should be secret, even as a cloud set before should stay the eyes of men from seeing. And as in working miracles, God doth keep secret from us the counsel of his works: So it is our parts with modesty to reverence that which he would have kept hidden from us. Therefore that holy thing that shall be borne. This is a confirmation of the former sentence, for the Angel teacheth us, that it behoveth Christ to be borne without the company of man and woman, that he might be holy and the son of God, that is, that he should not be in a common estate amongst men, but that in holiness and glory he should excel all creatures. The heretics which feign, that when he was borne man, and was after made the Son of God, do wrest that causal conjunction, that he should therefore be called the Son of God, because that he was wonderfully conceived by the power of the holy Ghost, but they reason very wickedly. For although that he was manifested the son of God in flesh, it followeth not but that the word was begotten of the father before all worlds: Or rather, he the same that was the Son of God in his eternal Deity, appeared also the Son of God in his humane flesh. But this place doth not only teach us the unity of the person in Christ, but also showeth that Christ, even in that he had put on the human nature, was also the Son of God. Therefore as the name of the Son of God was from the beginning proper to the divine essence of Christ, so now the Deity and humanity joined, it agreeth to both the natures together, because that the secret and celestial working of his generation exempteth him from the common order of men. Often also other where as he affirmeth himself to be very man, he calleth himself the son of man. But the verity of the human nature is no let but that his divine generation might procure him a peculiar honour above all others: namely in that he was conceived by the holy Ghost beyond the ordinary manner of nature. Of this there groweth a good cause of the assurance of our faith, that we might● more boldly call God, Father. For his only son would needs become our brother, that he might in common make his father to be also ours. It is also to be noted, that Christ as he was conceived by a spiritual power, is called a holy seed. And even as it was behoveful that he should be very man, that he might wash away our sins, and in our flesh that he might overcome death and Satan, and that he might so be a perfect mediator: so it was necessary, that he that should purge others from sin, should be free from all uncleanness and spots. Although yet that Christ was borne of the seed of Abraham, yet brought he no infection out of that corrupt nature, because that the holy Ghost kept him pure and clean even from the beginning. Neither that he himself alone should excel in holiness, but also that he should sanctify his. Therefore the manner of conception doth testify that we have a mediator separate from sinners.  
36. And behold Elizabeth. with an example done at home by her, the Angel doth strengthen the faith of Marie in hope of the miracle. For if neither the barrenness, nor the old age of Elizabeth could hinder God, but that he would make her a mother, when she shall see such a spectacle of God's power in her own kinswoman, there is no cause why Marie should still contain herself within the accustomed bonds of nature. He expressly noteth the sixth month. For seeing that the woman commonly perceiveth in the fifth month, that her child hath life, in the sixth month she is put out of all doubt: It had been the part of Marie so to have creadited the simple word of God, that there should have been no need by any other means to strengthen her faith, but lest she should waver any more, the Lord useth this new supportation to stay her in his promiss. With the same favour doth he daily aid and hold us up, yea and as our faith is weaker, so with the more favour doth he aid us. Therefore lest that we should doubt of his truth, he gathereth divers testimonies which may confirm the same unto us. It is demanded how the kindred came between Elizabeth, which was of the daughters of Aaron, and Marie which was of the stock of David. And also it seemeth to be against the law Num. 3. 6. which forbiddeth women to marry out of their own tribes. As concerning the law, if the end be considered, it did forbid only those marriages whereby inheritances may be mixed. But there was no such danger, if that a woman of the tribe of juda was married to a Priest, to whom the inheritance could not be translated. The same reason was also, if that a woman of the tribe of Levy was bestowed out of her kindred. And it may be that the mother of the holy Virgin was of the tribe of Aaron, and that the kindred so came between her daughter and Elizabeth.  
37. For with God shall no word be unpossible. If you will use this phrase word in his proper & native signification, than the meaning is that God will perform what so ever he hath promised, because that there is no let equal with his power. And the argument shall thus be framed: This hath God promised, therefore he will perform it, because that no impossibility may be objected against his word. But because that word according to the phrase of the Hebrew tongue, is oft used for a thing or substance, we may more plainly expound it thus, nothing is impossible with God, Yet that axiom must be always holden that they do peuishly wander out of the way, which dream of the power of God besides his word, if any be found. For his omnipotency is to be considered, so as it may be a foundation for the further building of our hope and faith. And now we shall not only do very rashly and unprofitably, but also very perilously, if we dispute what God can do, unless withal we consider what he will do. Furthermore, the Angel doth here in this place, as God doth in divers places of the scripture, for that under a general doctrine, he confirmeth one especial promiss. And this is the true and right use of a general doctrine, if we apply the promises therein set down, to the present matter, when soever we be vexed and troubled: for so long as they be general and indefinite, they are cold. Furthermore it is not to be marveled at, that the Angel doth tell Marie of the power of God, for the distrust of his power, doth make us not to believe his promises. All men wi●h tongue confess that God is omnipotent: but if he promise any thing beyond the reach of our capacity, we are at a stay. And whereof cometh this? but for that we will attribute nothing more to his power, than our senses can discern▪ Therefore Paul to th● Rom. 4. 20. commending the faith of Abraham, sayeth that he gave the glory to God, because he was able to fulfil what soever he had promised. And in an other place when he speaketh of the hope of eternal life, he proposeth the power of God before him. In the 2. Tim. 1. 12. he sayeth, I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him. This seemeth to be but a small portion of faith, & that none, no not the wicked, will derogate from God the title of omnipotent: But who soever hath the power of God surely and deeply fixed in his heart, he shall easily overcome all other lets and hindrances of his faith. Yet it is to be noted that the effectual power of God (if I may so speak) is apprehended in a true faith: For God is mighty, and will be acknowledged, that he may declare himself to be true in deed.  
38. Behold the servant of the Lord. The holy virgin will argue and dispute the matter no further, and yet it is not to be doubted but that there were many things which might hinder her faith, yea, & altogether turn her mind from the speech of the Angel. But she taking the advantage from the contrary reasons, enforced herself to obedience: and this is a right proof of faith, when we restrain our minds, & hold them as prisoners that they dare not oppose this or that against God: so on the other side liberty to contend, is the mother of infidelity. And these words are not of small weight. Behold the servant of the Lord, for she offereth & dedicateth herself wholly unto God, that he may freely use her according to his own wil The unbelievers withdraw themselves from his hand, and as much as they can, they hinder his work: But faith doth present us before God, that we may be ready to obey. Then if the holy Virgin was the servant of the Lord, because that she obediently submitted herself to his government, there is not a worse contempt, then by fleeing to deny him that obedience which he deserveth & doth require. To be short, as faith only maketh obedient servants to God, and delivereth us into his power: so infidelity maketh us rebels and runagates. Be it done unto me. This clause may be expounded two ways, either that the holy Virgin passeth into a prayer and request: or else continuing in the same matter, she proceedeth in resigning and delivering herself unto God. I simply interpret it, that she being persuaded of the power of God, and willingly following whether he calleth, she doth also subscribe unto his promiss, and so doth not only wait for the effect, but also doth earnestly desire the same. And it is to be noted that she rested upon the word of the Angel, because she knew that it came from God, weighing the dignity of the same, not of the minister, but of the author.  
  Luke. 1. Matthew. Mark. 
39 And Marie arose in those days, & went into the hill country with haste, to a city of juda:  
40. And entered into the house of Zacharias, and saluted Elizabeth.  
41. And it came to pass, as Elizabeth heard the salutation of Marie, the babe sprang in her belly, and Elizabeth was filled with the holy Ghost.  
42. And she cried with a loud voice, and said: Blessed art thou among women, because the fruit of thy womb is blessed.  
43. And whence cometh this to me, that the mother of my Lord should come to me?  
44. For lo, assoon as the voice of thy salutation sounded in mine ears, the babe sprang in my belly● for joy▪  
45. And blessed imphee that believed: for those things shall be performed, which were told her from the Lord.   
39 And Marie arose. This journey whereof Luke maketh mention, testifieth that Mary's faith was not unfruitful, because that gods promiss was not so soon forgotten as the Angel was out of sight, but that remained fast in her mind. And her haste witnessed her earnest & ardent affection. Hereof it may be gathered, that all other business being set aside, the Virgin as it was meet did account of, and prefer this favour and grace of God. Yet it may be demanded for what purpose she took this journey. It is certain that she went not thither only to make search & inquiry, for she nourished the son of God as well in her heart by faith, as conceived in her womb: neither can I subscribe to the judgement of some, which think that she went thither to salute her. For it seemeth more probable to me, that partly to increase and to confirm her faith, partly that they one with an other might set forth the glory of God, was the cause that moved her. And there is no cause why we should account it an absurd thing, that she by the sight of a miracle did seek for confirmation of her faith, because that it was not in vain that the Angel did propose the same unto her. For although that the faithful are content with the bare & only word of the lord, yet in the mean time they despise not any of his works, which they think may any whit prevail for the supporting of their faith. And especially it behoved Mary to accept this aid proffered her, unless she would have forsaken that, which the Lord had willingly given her. Furthermore the seeing one another, might stir up as well her as Elizabeth, to a greater thankfulness, as by the text it appeareth. For the power of God was more evident and notable, in that at once they see his grace powered upon them both, because that comparison did add no small light. But Luke doth not declare which was that City wherein Zacharie dwelled, but only maketh mention that it pertained to the tribe of juda, and also that it was placed in a hill country: whereof is gathered that it was further from the town of Nazareth, then was Jerusalem.  
41. At she heard the salutation, It is a natural thing, that the child in the womb of a woman great with child, should move at a sudden joy. But Luke would note unto us some extraordinary thing. It appertaineth nothing to the matter to entangle ourselves in subtle questions, whether the infant knew that Christ was present, or whether this was a sense or feeling of godliness. Let this one thing rather suffice us, that the infant leapt by the secret motion of the spirit. Neither doth Luke attribute any proper sense to the infant, but doth rather signify that this was a portion of the work of God in the mother, that the infant sprang in her womb. That he sayeth that she was filled with the holy Ghost, the meaning is, that she besides the accustomed manner was suddenly endued with a spirit of prophesy. For she was not without the gifts of the spirit before, but then the power appeared far more plentiful and wonderful.  
42. Blessed art thou. She seemeth to place Marie and Christ in like degree, which were nothing mere nor convenient, but I willingly admit their judgement which think that the cause of her blessedness is rendered in the second part of the sentence For it is oft used to put a copulative in stead of a word causal, therefore Elizabeth affirmeth that her Cousin is blessed because of the blessedness of the Son. And although this was not the chief felicity that Marie had, to bear Christ in her womb: nay, this dignity in order came behind that, that she was by the spirit of Christ borne again into a new life, yet was she worthily called blessed, whom God made worthy this singular honour, that she should bear unto the world his son, in whom she was spiritually regenerate. And to this day we cannot make mention of the blessing brought unto us through Christ, but also that we must remember how honourably the Lord advanced Marie, in that he would that she should be the mother of his only begotten Son.  
43. Whence cometh this to me? This modesty is to be noted, that Elizabeth considering the great graces of God in Marie, doth give unto her that honour that is due, and yet lifteth her no higher (whereby God might be offended) then was convenient. For there is such wickedness planted in the world, that there are but few that fall not into one of these 2. vices: for some pleasing themselves to much above measure do maliciously despise the gifts of God in their brethren, that they alone might be aloft. And there are others which do so superstitiously extol men, as if they should make idols of them for them to worship. Hereof it came, that they leaving Christ as it were in the lower room, did give the chiefest seat unto Marie. Contrariwise Elizabeth in praising her, doth not so obscure the glory of God, but rather referreth all things to God himself. And yet as she acknowledgeth that God hath given his grace unto her, and to others, she envieth not to give him the highest degree, and modestly showeth that she hath received more than was due to her. In that she calleth Marie the mother of her Lord, there is noted the unity of the person in two natures, as if she should have said: he which is begotten a mortal man in the womb of Mary, is also eternal God: for it must be remembered that the simple woman doth not speak of her own wit, but she only uttereth those things which the holy Ghost doth teach her. And this name doth properly belong to the son of God manifested in the flesh, unto whom all power is given of the father, and which was ordained the chief Prince of heaven and earth, by whose hand God governeth all things. Yet he is especially the Lord of the faithful, who willingly and gladly submit themselves under his government: for he is not the head but of his own body. Therefore Paul sayeth, 1. Cor. 8. 5. Although that many are called Lords in the world, yet unto us, that is, to them that are of the household of faith, there is but one Lord. Furthermore, when she amplifieth this grace of God whereof she speaketh, by the sudden motion of the infant which she bore in her womb, it is not to be doubted but that she would declare that she felt something supernatural and divine.  
45. Blessed is she that believed. Seeing that it appeareth by that which Luke hath said before, that Elizabeth spoke by the secret direction of the spirit: it is the same spirit that affirmeth that Mary is blessed because that she believed, and in praising the faith of Mary, he generally teacheth us wherein the chief felicity of men consisteth. Blessed Mary which believed in her heart the promise of God, conceived and bare salvation to herself and to all the world. This was special to her. But because that we have no drop of righteousness, life, or of any good thing, but as the Lord offereth the same unto us in his word; there is one faith which pulleth us from out of extreme poverty and misery, and maketh us partakers of the true felicity: and there is great weight in this clause: For those things shall be performed which were told her. This is the meaning, that faith giveth place to the promises of God, that they may take effect in us. And it is certain that the truth of God doth not depend upon the will of men, but rather that is true. Rom. 3. 4. That God remaineth always true, although all the world (which is given to unbelief and lying) should endeavour to weaken and hinder the same. But because that unbelievers are unworthy to enjoy the fruit of the promises, therefore the scripture teacheth, that the same promises are only by faith made effectual to our salvation, for God offereth his benefits generally to all, & faith openeth her bosom to receive the same, but unbelief suffereth the same to pass by, that they may not once come near us. If Mary had been unbelieving, yet that could not have hindered the purpose of God, but that he would have performed his work, by some other means that he would have liked. But she is called blessed, because that by faith she receiving the blessing offered her, made the way ready to God for the performance of his work. So again, unbelief shutteth the gate against him, and stayeth his hand from working, lest that they should taste the comfort of salvation, which disappoint him of the glory of his power. Also, the relation between the word and faith is to be noted, & hereof we learn what it is to believe: namely, when we subscribe and consent to that which God doth speak, and do certainly assure ourselves, that he will perform that which he hath promised.  
The clause From the Lord, signifieth as much as the simple do commonly say on the behalf or part of God, for the promiss was brought by the Angel, but it came from GOD alone, whereby we gather, that whether GOD useth the ministery of Angels or of men, yet his will is, that there shall no less reverence be given to his word, then if he himself openly should appear from heaven.  
  Luke 1. Matthew. Mark. 
46. Then Marie said, my soul magnifieth the Lord.  
47. And my spirit rejoiceth in God my saviour.  
48. For he hath looked on the poor degree of his servant: For behold, from hence forth shall all ages call me blessed.  
49. Because he that is mighty, hath done for me great things, and holy is his name.  
50. And his mercy is from generation to generation, on them that fear him.   
Now doth he set down and show the Song of the holy Virgin, notable and worthy to be reported, whereby it plainly appeareth how she excelled in the gift of the spirit. And there are three parts of this Song, for Marie with a solemn thanks giving, doth first declare the mercy of God which she had found in herself. Then in general words she commendeth the power & judgements of God: At the length she apply the same to this present matter, where she speaketh of the redemption promised in times passed to the Church, and now performed. My soul magnifieth. Here Marie declareth her thankfulness, as we said even now. And because that the hypocrites for the most part do set forth the praises of God with full mouths, and no affection of the heart, therefore Marie saith that she doth praise God, even from the innermost affection of her mind. And truly, they do nothing else but profane the holy name of God, which not from their heart, but with tongue only do declare his glory. Furthermore, when as these words Soul and Spirit are diversly taken in the scripture, yet when that they come together, they do signify two especial faculties of the soul: for the spirit is taken for the understanding, and the Soul for the seat of affections. That we may the better understand the mind of the holy Virgin, it is to be noted, that that is put here in the second place, which in order ought to be first: for that the will of man might be stirred to praise God, it is necessary that the rejoicing of the spirit should go before, as james teacheth, chap. 5. 13. Is any merry? let him sing, for sorrow & heaviness do restrain the mind, & also they do hinder the tongue from uttering and declaring the goodness of God: Therefore when as the mind of Marie was filled with joy, her heart broke forth into the praise of God, and it is not without cause that she attributeth the epithyte of Saviour unto God, when as she speaks of the joy of her heart: for until that God be known as a saviour, the minds of men are never freely nor truly merry, but do always remain ambiguous and careful. Therefore it is the only fatherly favour of God, and the salvation which proceedeth from the same, which filleth us with joy. In sum, this is first to be learned, that the faithful may glory and joy, that their salvation is in God. Then they ought to follow the next, that they having found him a loving father, should give him thanks. The word soteroes doth signify more in Greek, then Seruator doth in the Latin, even such a one as doth not only once deliver, but is also the author of perpetual salvation.  
48. For he hath looked. She showeth the cause why she had the joy of her heart grounded upon God, even because that he of his favour and love looked upon her for in that she calleth herself poor, she resigneth all worthiness from herself, and ascribeth the whole cause of her joy, to the free grace and goodness of God, for humility in this place (as some unlearned and ignorant men have foolishly thought) doth not signify submission or modesty, or a habit of the mind, but signifieth a vile estate and an abiecto condition, therefore this is the sense: That I was vile and despised, was no hindrance to God, but that he vouchsafed to turn high eyes unto me. Then if the poverty of Marie be opposed to excellency, (as the matter itself declareth, and it plainly appeareth by the Greek word) we see that Marie casting down herself, doth only exalt God. And this was not a show of feigned humility, but a simple & plain confession of her thought, which she had engraved in her mind: for as she was of no account in the world, so she did no whit the more esteem of herself. From hence forth shall call me blessed. She sayeth that this benefit of God shallbe remembered in all ages: And if it were so notable that all men every where should declare the same, than it was not lawful for Mary, upon whom the same was bestowed, to bury the same in silence. But observe that Mary accounteth nothing of her own felicity, but that she acknowledgeth that it were given her from above, & thankfully accepteth the grace she hath received: I shall (saith she) be accounted blessed throughout all ages. Doth she say this, as if she had obtained this praise by her own power or industry? No, but she rather doth commend the only work of God: whereby we perceive how much the papists differ from her, for what good things soever she had of God, they made small account of, and unadvisedly they set her forth with their own vain inventions: They abundantly heap up together for her magnifical & more than proud titles, as that she should be the Queen of heaven, the star of salvation, the gate of life, the life, the sweetness, the hope and the health: yea sathan also carried them so far into impudency and madness, that they gave her power over Christ, for this is their song: Ask the father, command thy son. Seeing that it plainly appeareth that none of these proceed from the Lord, the holy virgin in one word abandoneth them all, while she esteemeth all her glory to be in God his benefits, for if she be for this one thing only to be renowned, because that GOD hath dealt mightily with her, than there is no place left for those feigned titles which they else where have borrowed. Furthermore, there is nothing more reproachful to her, then to have her son spoiled of that, which was due to him, and that she herself should be clothed with those sacrilegious spoils. Now let the papists go, & let them cry that we are injurious to Christ's mother: because that rejecting the lies of men, we only set forth the benefits of God in her, and we grant her that which is most honourable for her, but these preposterous worshippers take it from her. For we do willingly receive her as a teacher, and we obey her doctrine and her precepts, and it is not unknown what she hath said: which the Papists not regarding, but treading the same, as it were under their feet, do discredit her words as much as they can. But let us remember that here is a common rule set down, to be used of us in praising either Angels or men: namely, that the grace of God may be set forth in them: so also there is nothing to be praised at all, that proceedeth not from thence. When she saith, that God, that is mighty, hath done great things, she declareth that God was not holp with any other aid, that his only power might the more appear. Now we must repeat that, which she said before, that she was looked upon, although she was an abject and contemned. Whereof it followeth, that those praises of Mary are preposterous and adulterous, in which the power and free favour of God is not altogether and wholly extolled.  
49. And holy is his name. This is the second part of the song, wherein the holy Virgin in general sentences, commendeth the power, judgements and mercy of God. And this clause ought not jointly in one sentence to be read with the former, but apart. Marry had extolled the grace of God, which she had found in herself, and taking occasion of this, she crieth out that his name is holy, and that his mercy flourisheth in all ages.  
Furthermore, the name of God is called holy, because it deserveth great reverence, that so oft as there is mention made of God, there should appear withal a reverend majesty of him. The next sentence (wherein the perpetuity of the mercy of God is praised) is taken out of the accustomed form of the covenant, Gene. 17. 7. I will be thy God, and the God of thy seed after thee for ever. And in Deut. 7. 9 I am God, that she mercy even to a thousand generations: In which words he doth not only show, that he is always like himself, but he declareth his continual favour, which he beareth towards his: so that even after their death, he loveth their children and their children's children, and their whole offspring. So with a continual course of love he did show himself to the posterity of Abraham, because that he had received Abraham into his favour, he made a league with him for ever. But because that all that come of Abraham after the flesh, are not in deed the sons of Abraham, therefore Mary restraineth the effect of the promise to the true worshippers of God, as David also doth, Psal. 103. 17. The mercy of the Lord endureth for ever, upon them that fear him, and his righteousness upon children's children, unto them that keep his covenant. God therefore so promiseth, that he will show himself merciful to the children of his saints throughout all ages: that so he may yet take away the occasion of all vain hope from hypocrites: for they that are degenerate children of his saints, and have fallen from their godliness and faith, do in vain and rashly glory that God is their father.  
Wherefore by this exception their vanity and pride is overthrown, which are puffed up with a false pretence of GOD his grace, without faith.  
God made an universal covenant of salvation with the stock of Abraham: But as the stones watered with the rain, do not become soft therewith, so the hardness of heart is such a hindrance to the unfaithful, that the promised righteousness and salvation can not enter into them. Yet God, that his promiss might be certain and sure, hath reserved unto himself some seed. By the fear of God is understood all godlineste and religion, which can not be without faith. But here a question may be demanded, for what cause is God called merciful, if no man do so find him, but he that deserveth his favour? For if the mercy of God be upon them that fear him, than godliness and a good conscience do procure his favour to men: and so by this means men should by merits prevent his grace. I answer that this also is a portion of his mercy, that God planteth a fear and a reverence of him in the children of the godly. For he doth not mean here the beginning of grace, as if they should imagine that God were idle, and should look down from heaven to espy who they were that were worthy of the same, but he only driveth the hypocrites from their peevish security, lest that they should think they had God bound to them, because that they according to the flesh, are the children of godly parents, when that the end of God his covenant is far otherwise, and the condition much contrary, namely this: He will have a people always in the world, of whom he will be purely worshipped.  
  Luke 1. Matthew. Mark. 
51. He hath showed strength with his arm, he hath scattered the proud in the imagination of their hearts.  
52. He hath put down the mighty from their seats and exalted them of low degree.  
53. He hath filled the hungry with good things and sent away the rich empty.  
54. He hath upholden Israel his servant, being mindful of his mercy.  
55. As he hath spoken to our fathers, to wit, to Abraham and his seed for ever.   
51. He hath showed strength. Is as much as if he should have said, he hath wrought mightily, and the arm of God is opposed against all other helps, as in Es. 59 16. God looked and there was none to helye. Therefore his arm did save it, & his righteousness itself did sustain it. This then is the meaning of Marie, that God was satisfied with his own power, and had no fellows in his work, & called none to help him. That which presently is spoken of the proud, seemeth to be added for two causes, partly because that the proud, which endeavour after the manner of Giants to strive against God, do nothing prevail: and also because that God doth not stretch forth the power of his arm, but for the safeguard of the lowly, and that he might overthrow the proud, which arrogantly take too much to themselves. And to that purpose belongeth that exhortation of Peter, 1. Pet. 5. 6. Humble yourselves under the mighty hand of God. The manner of speech is also to be noted, He scattereth the proud in the imagination of their hearts. For (as their pride and ambition is great, so is their covetousness insatiable) in their devices, they heap together as it were a great mountain, and that I may speak one word, they build the tower of Babel: for they being not satisfied in that they have foolishly attempted this or that above their strength, they forthwith heap new consultations of mad presumption to their former devices: when God for a while hath with silence from heaven laughed at their notable purposes, then at a sudden he disperseth & overthroweth their whole heap, as if a man should pull down a building, which before was strongly and sound built and compact together, and should disperse the same far off into divers places.  
He hath put down the mighty. If you translate it Princes, the sense will be the plainer: For although that dynastai, are so called of the Greeks by reason of their power, yet they are interpreted governors & chief magistrates. But many have thought this word mighty, to be a Participle. Marie sayeth that they shall be pulled out of their thrones, that the unknown and simple may be lifted into their places. So that which profane men do call the play of Fortune, she doth attribute to the judgements & providence of God. Yet we must know that there is not given to God an absolute power, as if he should by a tyrannous authority, toss and turn men hither and thither as balls: but a most right and just government, and hath a notable reason for what soever he doth, though it be often hid from us: for sudden changes do not please God, as that he should in a mockery lift them up aloft, whom he had determined suddenly to throw down, but rather the wickedness of men doth turn and alter the estate of things, because that no man acknowledgeth that the estate of every man is in the will and hand of God. But they that are placed above others, do not only contumeliously & cruelly handle their neighbours, but also most sharply do they deal against the author of their salvation. Therefore some are lifted up into high degree of honour, and some are slipped down, or rather cast down headlong out of their thrones, that we in deed might learn, that what soever thing is aloft and exalted in the world, is subject to God, and that all the world is under his government. David declareth the cause and end of these changes, Psal. 107. 20. and also Dan. 2. 21.  
We see how the Princes of the world become arrogant without measure, how they run into luxuriousness, how they swell in pride, and how the sweetness of prosperity hath mado them drunken. It is not to be wondered at, if God cannot bear with such unthankfulness, and this is the cause why for the most part their state is not durable, whom God hath lifted up on high. And again, the glory of Kings and Princes, doth so amaze the common sort of men, that few there be that think there is any God above them. But if that Princes brought their sceptres with them from their mother's womb, or that the continuance of their kingdoms were perpetual, than all knowledge of God, and of his providence, would presently vanish away. The Lord therefore placing the low aloft, he leadeth the pride of the world as prisoner in his triumph, and with all he teacheth his, simplicity and modesty.  
Now we know why mary said, that it is God that throweth the Princes from their thrones, and exalteth the lowly: namely, that he might teach us that the world is not turned and rolled by the blind force of Fortune, but what changes so ever are seen, they all come to pass by the providence of God: and also that God himself with great equity doth govern those things which seem to trouble and pervert the whole order of the world. The which thing she more fully confirmeth in the next verse. He hath filled (sayeth she) the hungry with good things, and sent away the rich empty. Hereby we gather that alterations please not God of themselves, but for an other cause: That is, because that the great ones, and the rich, and the mighty, being puffed up with their fullness, do challenge all things to themselves, and leave nothing to God himself. wherefore we must diligently take heed that we be not carried away with prosperity, we must also beware of the unconstant fullness of the flesh, lest that God suddenly make us empty. But this doctrine, that God filleth the hungry with good things, bringeth great comfort to the godly, which feel their own poverty: and as though they were hungerstoruen, do sigh unto God.  
54. He hath upholden Israel. In this last part, mary doth apply these general sentenses to the present purpose. And the sum is, that God now performeth the salvation, which in times past was promised to the holy Fathers.  
But first there is an apt Metaphor in the word upholden, for the estate of the people was so thrown down, that amongst the most there was no hope left that it might be again restored, therefore it is said that Israel is upholden, because that God with his outstretched hand raised it up, it being thrown prostrate, and lying under feet. Religion was defiled many ways, in the public doctrine there was left almost nothing sound.  
The government of the Church being wholly confused, did breath out nothing else but cruel barbarousness: The politic order was utterly overthrown, the Romans and Herode as savage beasts, did rend in pieces the body of the people: So much more notable was their restitution, for that it was then when all things being overthrown, not lawful for them to hope after it.  
Hear he useth the name of child, which may as well be understood a servant, as a son, but to take it for a servant is most apt. And Israel in this place (as in many others) is called the servant of God, because that he was received into the household of God.  
Being mindful. mary showeth the cause why this people ready to fall into ruin, was received of God: nay why God raised them up, being now all ready fallen down, because that in preserving the same, he might show a token of his mercy, yea in word expressly he declareth that God was mindful of his mercy, whereof he might have seemed to have been somewhat forgetful, seeing that he suffered his people to be so miserably vexed and afflicted: for it is commonly used to attribute affections to God, even as in their causes men think him either to be angry or to be merciful unto them. And because that men's minds can not conceive the mercy of God, but as the same is offered and testified to us in his word: here Marie calleth herself and others to the promises, and teacheth that God is faithful and constante in performing the same.  
In this sense God is often called loving and true: because that we can never account of his fatherly goodness towards us: but that we must also remember his word, by which band he bindeth himself unto us, and the same being put in the middle, he knitteth our salvation with the goodness of God, with a knot that cannot be unknit. But in the same words doth Mary show, that the covenant which God made with the fathers in times past was of his free grace, for there she fetcheth the promised salvation out of the mere mercy of GOD, as out of a fountain: and hereof we gather that she was well exercised in the doctrine of the scripture. The Messiah was then commonly looked for: but there were but few which had their faith grounded upon so sincere a knowledge of the scripture.  
55. To Abraham and to his seed. If thou readest it jointly, the changing of the case seemeth to be absurd: for than thou shouldest rather have used the accusative case, than the ablative, but in my judgement there is no simple apposition: because that Mary doth not only declare who those fathers were, to whom God spoke, but she showeth that the force and effect of the promises doth reach to all the posterity, if they be of the true seed of Abraham. Whereof it also followeth to be understood, that Mary speaketh of the solemn covenant, which was specially made with Abraham and his house. For there were other promises, which were made to Adam, to Noah, and to others, which generally did belong to all the Gentiles. But as unbelief did cut of many fleshly children of Abraham, and because they were degenerate, they were altogether estranged from the house of Abraham: so we, which were strangers, being grafted in by faith, are to be accounted the true seed of Abraham. Let us therefore hold, that God in times passed so spoke to the fathers, that his grace which he offered unto them should also appertain to them that came after, and also he hath adopted all the Gentiles, that by faith they might become the spiritual children of Abraham, which by nature were not.  
  Luke. 1. Matthew. Mark. 
56. And Mary abode with her about three months: after there turned to her own house.  
57 Now Elizabeth's time was fulfilled, that she should be delivered, and she brought forth a son.  
58. And her neighbours and cosines heard tell, how the Lord showed his great mercy upon her, and they rejoiced with her.  
59 And it was so, that on the eight day they came to circumsise the babe, and called his name Zacharyas, after the name of his father.  
60. But his mother answered and said, not so: but he shall be called john.  
61. And they said unto her, there is none of thy kindred, that is named with this name.  
62. Then they made signs to his father, how he would have him called.  
63. So he asked for writing Tables▪ and wrote, saying: his name is john, and they marveled all.  
64. And his mouth was opened immediately, and his tongue loosed, and he spoke, and praised God.  
65. Then fear came on all them that d●el● near unto them, and all these words were noised abroad throughout all the hill country of judea.  
66. And all they that heard them, laid them up in their hearts, saying, what manner child shall this be, and the hand of the Lord was with him.   
The sum of this history is, that the nativity of john became famous through divers miracles of God, which promised some great and singular thing (in time to come) of that infant. For it was the will of God to set him forth with these rare tokens from his mother's womb, lest that afterwards, as an unknown person, or as one of the common sort, he should go forth to execute the office of a Prophet. First, Luke declareth, that Mary was almost three months with her co●●e, even unto the day of her deliverance: for it is probable, that there was no other cause of her tarrying, but that she might enjoy the sight of the heavenly grace, which the Angel told her of, for the confirmation of her faith.  
58. And her neighbours and cosines. It may be doubted whether these men esteemed the great grace of God of the only blessing of bearing a child, or whether they had heard before that an Angel had appeared to Zachary, which had promised him a son. Certainly this was no small benefit of God, that a barren woman, whose course of age was now past, should bear a child beyond the order of nature. Therefore it may be, that for this so great a cause, they extolled the greatness of the goodness of God. Furthermore, on the eight day (as the custom was) for duty & for humanity sake▪ they came together. But this occasion doth God use, that he might make them witnesses and beholders of his power, and of his glory. And it is not to be doubted, but that there came a greater concourse of the people, because of the extraordinary birth: for they accounted it as a wonder, to see an old and a barren woman suddenly to become with child. And now, when the child was borne, the wonder was renewed and increased. We gather by the words of Luke, that although they circumcised their children at home: yet they did it not without a concourse and an assembly of men: and that not without a cause: for seeing that it was a public sacrament of the Church, it ought not to be administered secretly or privately.  
59 They called him after the name of his father. We know that in the beginning names were given to men, either of the event of things, or else by prophetical instinction, to declare & note some secret work of God. But after in process of time, when there was more store of names, so that conveniently they could not daily invent new, they being content with their old and accustomed names, called their children by the names of their ancestors: So there were many Zacharyes before john his father▪ and it may be that he came of the son of Barachias. And we know, that most commonly that is holden for a law, which is received into use and custom. Therefore these men strive, that their custom might be observed in naming of the child. But as there is no religion to be put in names, so no wise men will deny the faithful in this behalf, to make a godly and fit choice: that they may give their children such names, as may teach them and admonish them of their duties. Furthermore, let them borrow the names of the holy Fathers (that so they may provoke their children to follow their examples) rather than take them from profane men.  
60. His mother answered. It is uncertain, whether that Elizabeth was also taught by an Oracle: But it is most like, that when Zacharyas saw himself punished for his slackness to believe, that he told his wife by writing that, which the Angel had given in commandment as concerning his name: for that otherwise she would not have obeyed the commandment of God. Why also this name was given to the Baptist from above, I have before declared. The kinsfolks although they knew not the cause, yet they are moved with the newness of the thing, especially because that they suppose that this is not unadvisedly done.  
64. His mouth was opened. God renoumeth the birth day of his Prophet by restoring the tongue to the father. And it is not to be doubted, but that this benefit was differred to this day, for this end and purpose, that he might turn men's eyes upon john. It is said that Zacharyas praised god, not only that he might declare his thankfulness, but that his kinsfolk and neighbours might know that this punishment was laid upon him, because that he was so slack to believe. And he was not ashamed with his own reproach, to declare and set forth the glory of GOD. So it is every where known to all men, that there is a child borne not at adventure, or after the common order, but promised by heavenly Oracle.  
65. Then fear came on them all. This fear whereof Luke maketh mention in this place, sprang of the feeling of God's power: For the works of God are with such reverence to be considered, that they may earnestly move us. For God playeth not with his miracles, but he stirreth up the senses of men, which otherwise he perceiveth to be slow and dull. And Luke saith that this fame was spread abroad throughout all the hill country of judea. Although that many took no profit by it (yet they were for a time touched with the power of God) for when that john began to execute his office, few did remember how wonderful his nativity was. But God would that the fame of these things should be spread abroad, not for their sakes only that heard the same, but that the miracle might be of more credit in all ages after, which was then so famous in every place: yet as in a looking glass we may here set before our eyes the common unthankfulness of man. For when as vain and foolish things are fast fixed in our minds: the remembrance of the graces of God, which ought always to be fresh in memory is presently let pass and forgotten. Luke speaketh not of blockish men, or of brutish contemners of God: For he saith that they laid up these things in their heart, that is, they were diligent to consider these things. And it is probable that some at the time remembered these matters, but the greater part had shortly after cast off this reverent fear, which they had conceived: Yet it is to be noted, that they did not digress from the purpose, which referred these miracles which they saw to the excellency, which should in time to come be found in the child: for such was the counsel of God, as we have said, that john should not after come abroad without singular commendation. In that Luke saith that the hand of God was with him, this is the meaning: The grace of God was evident so many ways, which openly declared that he was not a common man. It is a figurative speech, which affirmeth that the power of God was as plainly showed, as if the hand of God had been openly seen, that every man might readily discern that God was present.  
Matthew. Mark. Luke. 1. 
67. Then his father Zacharyas was filled with the holy Ghost, and prophesied, saying,  
68 Blessed be the Lord God of Israel, because he hath visited and redeemed his people.  
69. And hath raised up the horn of salvation to us in the house of his servant David:  
70. As he spoke by the mouth of his holy prophets, which were since the world began, saying:  
71. That he would send us deliverance from our enemies, and from the hands of all that hate us:  
72. That he would show mercy towards our fathers, and remember his holy covenant,  
73. And the oath which he swore unto our father Abraham: that he would grant us.  
74. That we being delivered out of the hands of our enemies, might serve him without fear  
75. All the days of our life, in holiness and righteousness before him.   
67. Zacharyas was filled with the holy Ghost. But a little before it is showed what this manner of speech meaneth: that is, that the servants of God are endued with more abundant grace of the spirit, the which they yet were not without before. We read that the spirit was given to the Prophets, not that they were at other times without the same, but because that the power of the spirit did more plentifully and fully show itself in them, as oft as they (as it were by the hand of God) were brought into the light, to execute their office. Therefore the knitting together of those two clauses, which Luke useth, is to be observed, that he was filled with the holy Ghost, and prophesied, For it signifieth that he was then inspired from above more than ordinarily, so that he spoke not after the fashion of men, as a private man, but that he spoke only heavenly doctrine. So Paul joineth Prophesy and the spirit together, 1. Thess. 5. 19 Quench not the spirit, despise not prophesy, that we might know that by the contempt of doctrine▪ the light of the spirit is extinguished.  
But this goodness of God is worthy to be remembered, that Zacharyas had not only the use of his speech restored to him again, which for niene months he wanted, but also his tongue was made an instrument of the holy Ghost.  
68 Blessed be the Lord. Zachary beginneth with thanks giving, but with a prophetical spirit he setteth forth the accomplished redemption, promised before time in Christ, whereof the salvation and felicity of the Church did depend: why he should be called the God of Israel, under whose government the whole world is subject, it doth better appear by the text: namely, for that the redeemer was specially promised to the seed of Abraham: Because that GOD had made his covenant only with one people and nation, whereof Zachary was now about to speak. For good cause therefore doth he expressly name the name of that people, to whom the grace of salvation properly, or at least principally was sent and appointed. There is under this visiting a secret opposition▪ because that the countenance of God, for a time, was turned from the wretched children of Abraham: for they were fallen into that calamity, and overwhelmed with so great a heap of mischiefs, that no man would have thought that God had any regard unto them. Furthermore, this visitation of God, whereof Zachary mentioneth, is put as the cause and the beginning of the redemption: Therefore resolve it thus, God looked upon his people, that he might redeem them. And seeing that they were prisoners, which God redeemed, and that this kind of redemption was spiritual: we thereof gather, that even the holy fathers were not free from the yoke of sin and the tyranny of death, but through the grace of Christ: For Christ is said to be a redeemer sent, even to the holy and elect people of God. But if redemption was but then at length brought of Christ, when as he appeared in the flesh: It followeth that the faithful, which were dead before his coming, were all their life time servants of sin and of death, which were a great absurdity. I answer that the force and effect of this redemption, which was once given in Christ, was common in all ages.  
69. He hath raised up a horn of salvation. That is a power to save. For the throne of David being thrown down, and the people being dispersed, the hope of salvation in outward show was also fallen away. And surely Zachary alludeth to the prophecies of the Prophets, in the which there is promised a sudden restitution, when that all things with them were in greatest misery and destruction. And this sentence is taken out of the Psalm. 132. 17▪ where it is said: There will I make the horn of David to bud, for I have ordained a light for mine anointed. If that God doth show his power to save us in no other means, but in Christ, than it is a most heinous offence to bow from him any way, if that we hope to be saved from above. But observe, that that is a horn of salvation to the faithful, which to the wicked is terrible: so that disperseth them, or rather overthroweth them, and beateth them to the dust. He calleth David the servant of god, not simply, because he worshipped God, as every one of the godly do: but in an other respect, namely that he was chosen his minister, to govern and to preserve his people, that he and his successors should represent the person and offices of Christ. And although there was then no show of a kingdom left amongst the jews: yet because that Zachary reposeth himself in the promises of God, he doubteth not to call David the servant of God, in whom God showed a token of salvation that was to come: Whereof it followeth that Christ is then indeed constituted as the author of our salvation, when that there is a throne set up for him amongst us, from the which he may govern us.  
70. As he spoke. Lest for the newness of it, the salvation should be doubted of, which he saith was brought by Christ, he citeth all the prophets, as witnesses of the same: which being raised up in divers times, do yet teach with one consent, that we must hope for salvation from Christ alone. And this is not the only purpose of Zachary, to praise the faith and constancy of God, because that he performeth and fulfilleth, that which he before in times past hath promised: But his mind is rather to call the faithful to the old prophecies, that with the more certainty and readiness, they might embrace the salvation offered them, whereof all the Prophets from the beginning witnessed. For truly our faith in Christ is established upon a sure stay, when as it cometh forth confirmed with the testimonies of all the Prophets. He calleth the prophets holy, that thereby their words might have the greater authority and reverence, as if he should have said, they are not light or common, but approved witnesses: yea they are set forth by public commandment, as if that from heaven they were called for this purpose from the common sort of men. But in small and several particular points, to discuss how that all the Prophets did witness of Christ, it would be too long. Let this suffice for this time (●ith it is known to all men, that the people could not be otherwise brought to believe that God would be merciful to them any otherwise, but by bringing in that covenant, which was established in Christ) that he plainly speaketh of the redemption to come, as it was revealed in Christ. Hither belong many notable places, which do very plainly prophesy of Christ, and show him forth, as it were with a finger. But especially that seal of the covenant of God is to be remembered, the which if any man neglect, he shall never understand any thing in the Prophets, as the jews miserably wandered in reading of the scripture: for that they being only curious in words, they strayed far from the purpose.  
71. Deliverance from our enemies. Zachary doth more plainly set forth the power and office of Christ. And truly it would profit us little or nothing, to hear that Christ was given us, except we also knew what good he brought us. For this cause therefore he doth more fully teach to what end the horn of salvation was erected, even that the faithful might be preserved from their enemies. It is not to be doubted but that Zacharias knew well enough, that the greatest war that the Church of GOD hath, is not with flesh and blood, but with Satan and all his retinue, wherewith he doth deceitfully devise the destruction of us all. And although that outward enemies do also molest the Church, and that it is delivered from them by Christ: yet seeing that the kingdom of Christ is spiritual, this sentence is spoken especially of Satan, the prince of this world, and of his powers. Again the miserable condition of men without Christ is here noted, that is: that they lie prostrate under the tyranny of the devil: for otherwise Christ could not deliver his children out of his hand, that is, from his power. Yet this place doth declare, that the Church especially liveth amongst her enemies, while she remaineth in this world, and is always in danger of their violence, if Christ were not present to help. But this is the inestimable grace of Christ, that our salvation remaineth certain and safe, although our enemies do compass us on every side. And although it is a hard speech, when he saith that he will send deliverance from our enemies, yet the sense is not hard, because that no devices of our enemies, or strengths, no deceits, no forces can hinder God, but that he delivering us from them, will perpetually preserve us.  
72. That he would show mercy. Zachary doth teach us again from whence this redemption cometh, even from the mercy of God, and from the covenant of his free grace. For he declareth the cause why it pleased God to save his people: even because he was mindful of his covenant hath he showed his mercy: And he is said to be mindful of his covenant, because that his so long delaying might seem to be a certain forgetfulness: for he suffered the people afflicted with most grievous mischiefs to languish. This order is diligently to be observed, that god was lead of his own mere mercy, to make the covenant with the fathers: Then he having made the covenant▪ he was bound by his word to perform the salvation of men. Thirdly, that what thing soever is good, he giveth it in Christ, that so he might sanctify all his promises, that so the faith of them should be no otherwise established, but when the fullness should appear in Christ. There is promised in the covenant forgiveness of sins, but the same is to be had in the blood of Christ: there is promised righteousness, but the same is given by the satisfaction of Christ: there is promised life, but it is not to be sought, but in the death and resurrection of Christ. And this is the cause why God commanded in times past, that the book of the law also should be sprinkled with the blood of the sacrifice. It is also worthy to be observed, that Zachary extendeth to the fathers that are dead, the mercy which was showed in his age, that they all in common might receive the fruit of the same. For hereof it followeth that the grace & power of Christ cannot be contained within the straits of this frail life, but that it is eternal: And it cannot be ended by the death of the flesh, seeing that both the souls are free from death, and also that a resurrection doth follow the destruction of the flesh. As therefore neither Abraham, nor any of the saints could by their own power or merits obtain salvation for themselves: so there is a common salvation showed forth in Christ to all the faithful, aswell to them that are dead, as to them that are alive.  
73. According to the oath. The preposition is not expressed in the greek, but it is sufficiently known, that it is the common use of that tongue, when the noun is put in the accusative case, without a word to govern it, that then a proposition is to be understood, whereof it may be governed. He maketh mention of his oath, that he might the better set forth how sure and holy his truth is: for God doth so much submit himself to our capacity, that he vouchsafeth to use his name as a stay and help of our infirmity: wherefore if the bare promises do not suffice us, let us yet remember this confirmation, and if that take not all doubt from us, we are too unthankful to God, and injurious to his holy name.  
That he would give us. Zachary doth not declare what the covenant of God doth contain in all and every of the particular points of the samet But he teacheth for what purpose GOD in his mercy dealt so lovingly with his people, when he redeemed them, that is, that they being redeemed, should addict and vow themselves wholly to worship the author of their salvation. Therefore as the free goodness of God is the efficient cause of man's salvation: so the final cause is, that men by living a godly and a holy life, might glorify the name of God: the which is diligently to be noted, that we being mindful of our calling, might learn to refer the grace of god to his true use. These sentences (I say) are to be considered, that we are not called to uncleanness, but to holiness, that we are redeemed with a great price, not that we should be servants to the desires of the flesh, or that we should run on in unbridled liberty, but that Christ might reign in us: that we by adoption are placed into the household of God, that we again, as children, should obey our father. For Tit 2. 11. In this appeareth the goodness of God, & Philanthropia, that denying worldly lusts, we should live soberly, righteously, and godly. Therefore Paul in the Ep. Rom. 12. 1. when that he would effectually exhort the faithful, that in newness of life they should offer up themselves unto God, and that by putting off the old man, & forsaking the former mind, they should give unto him a reasonable service, he proposeth unto them the bowels of the mercy of god. The scripture is full of such testimonies, which declare that the grace of Christ is made of no effect, if we bend not to this purpose. But it is to be noted, that he saith, that we should serve him without fear: For it signifieth that god cannot be rightly served, but with quiet settled minds: for they which are not persuaded, but are in doubt with themselves, whether they shall find him merciful or offended, whether he accepteth their obedience or refuseth the same: to be short, they which uncertainly waver between hope and fear, it may be that sometimes they carefully busy themselves in serving him, but they never submit themselves sincerely, & from the heart unto him: for fear & doubtfulness cause them to abhor him: so that, if it were possible, they would rather wish that his Godhead were extinguished. But we know that no sacrifice is acceptable to God, but that which cometh of a free will, and which is offered with a glad heart. Wherefore, that men may worship aright, it is necessary that their consciences be first quieted: as David saith, Psa. 130. 4. Mercy is with thee, that thou mayst be feared. For God having given peace to men, doth call them lovingly to him, and causeth them to come gladly, and with a free & bold affection to worship him. And hereof doth Paul gather that sentence: whatsoever is not of faith, is sin. Rom. 14. 23. For seeing that God hath reconciled men to himself in his son Christ, seeing he defendeth them by the aid of the same his son, that they might be without all fear, and seeing he hath laid up their salvation in his hand and keeping, Zachary hath good cause to say, that by his grace we are delivered from fear. Therefore the Prophets ascribe this as a property to his kingdom, that men should have a certain peace, and should enjoy most quiet joy.  
75. In holiness and righteousness. As God hath comprehended in two tables the rule of living well: So Zachary doth show here, that we have then served god, according to his law, when as our life is framed to holiness & righteousness. For it is not to be doubted, but that holiness doth contain those duties of godliness, which belong to the first table of the law: And of this thing Plato was not ignorant, and righteousness extendeth to all the duties of charity. For God requireth nothing else of us in the second table, but that we should give to every man, that which is his due.  
There is added, before him, that the faithful may know, that it is not sufficient for them to govern their life well, or that they keep their hands, their feet, and their whole body from all sin before the sight of men: for it behoveth them to live to the judgement of God, who is not satisfied with an outward holiness, but he especially beholdeth the heart. Last of all, lest any man think that he hath done his duty, when as he hath served God for a small time, Zachary saith that they were redeemed of this condition, that they should spend their whole life in endeavouring to serve God. And seeing that our redemption is eternal, it is our duty never to forget it. And seeing God adopteth us unto himself for ever, our thankfulness ought not to be transitory, or for a small time: to be short, seeing that Christ died, and rose again for them, it is convenient that he should be Lord both of their life and death. Therefore Paul in that place which I cited a little before, commandeth us to lead a holy and a righteous life, until the coming of the mighty God, looking for (saith he) the blessed hope etc.  
Matthew. Mark. Luke. 1. 
76. And thou babe, shalt be called the Prophet of the most heigh: for thou shalt go before the face of the Lord, to prepare his ways:  
77. And to give knowledge of salvation, unto his people, by the remission of their sins.  
78. Through the tender mercy of our God: whereby the day spring from an high hath visited us.  
79. To give light to them that sit in darkness, and in the shadow of death, and to guide them into the way of peace.  
80. And the child grew, and waxed strong in spirit, and was in the wilderness till the day came, that he should show himself unto Israel.   
76. And thou child. Zachary returneth again to the commendation of the grace of Christ: but he doth this, as it were under the person of his own son, briefly setting forth the office of teaching, for the which he was prepared and apponted. And although that he could not yet discern any prophetical gifts in the little child, being but eight days old, he yet turning his eyes to behold the counsel of God, doth speak as of a thing perfectly known. To be called a prophet of God, is in this place taken for to be accounted, and to be openly known. The secret calling of God was gone and passed before, it only rested that it should be made known unto men what he was: But because that the name of a prophet is general, therefore by the revelation brought unto him by the Angel, he is appointed to be the forerunner of Christ.  
Thou shalt go before the face of the Lord (saith he:) That is, this office thou must undertake, that by thy preaching thou mayst turn men to hear the Lord▪ But why john, when he had almost ended his course, denied that he was the Prophet of God, it is declared in that place in john. And we shall hereafter see what manner of preparing of a way this is, whereof Zachary here speaketh.  
77. To give knowledge of salvation. Zachary now toucheth the chief point of the Gospel, in that he teacheth that the knowledge of salvation is put in the forgiveness of sins. For seeing that by nature we are born the children of wrath, it followeth that by nature we are condemned and lost: and this is the cause of our damnation, that we are guilty of unrighteousness: wherefore there is no other way, whereby we may escape death, except that God should reconcile us to himself, by not imputing or laying our sins to our charge. And it is easily gathered out of the words of Zachary, that this is the only righteousness that remaineth for us before God: For whereof cometh salvation, but of righteousness? And if that it be not lawful for the children of God to acknowledge any other salvation, then through forgiveness of sins, it followeth that righteousness cannot any other where be sought: so the righteousness (which proud men have forged and framed to themselves, of the merits of works) is nothing else but imputation of righteousness, whilst that God freely absolveth us from the guiltiness of sin. Moreover it is to be noted, that Zachary speaketh not of strangers, but of the people of god: whereof it followeth, that not only the beginning of righteousness doth depend upon forgiveness of sins: but that the faithful also are by imputation or imputatively (that I may so speak) righteous before god, even until the end: because that otherwise they cannot stand before his tribunal seat, except that daily they have recourse to the free reconciliation in his grace.  
78. Through the tender mercy. In this so great a benefit, Zachary, as it is requisite, doth set forth the mercy of God: and he was not content to call it simply, the salvation which was brought us through Christ, but he saith that it came out of the tenderness or very bowels of God's mercy, the which is more forcible. Afterwards he metaphorically addeth, that through the great mercy of God it came to pass, that the day gave light to them that sat in darkness. Oriens. (i. the day springing) in this place is not a participle: for in greek it is anatole, that is the coast where the sun ariseth, to the which the fall is opposed. Therefore Zachary extolleth the mercy of God in this, that the darkness of death being shaken off, the light of life was restored to the people of God. In this manner it becometh us, as oft as we speak of our salvation, to lift up our minds to the mercy of God. It seemeth to be an allusion to the 4. chap. 2 v. of Mal▪ where Christ is called the sun of righteousness, having health under his wings, that is, carrying it in his beams. For the words light and darkness, there are the like in Esa. 9 2. The people that walked in darkness have seen a great light, they that dwelled in the land of the shadow of death, upon them hath the light shined: And in many other places are those words used. But by these words we are taught that there is no light of life in the world without Christ, but that all things are covered with the most horrible darkness of death. Therefore in an other place Esay doth testify that this is proper to the Church alone. Behold (saith he) darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee, Chap. 60. 2. Yet it is demanded how the Israelites sat in the shadow of death, whose hearts the Lord always lightened through faith. I answer, that the godly, which lived under the law, being on every side compassed with the darkness of death, did behold light a far off in the coming of Christ, wherewith they were refreshed, lest they should have been overwhelmed with present death. It may be also that Zachary had respect to the miserable estate of his time. But generally this is true: for by the coming of Christ there arose a light to all the godly, which were before, and also which were to come, which should quicken them: because he extended his life also even, to the dead. To sit, signifieth as much as to lie down: therefore Esay commandeth the Church to arise when the day shone, 60. 1.  
79. To guide our feet. By this clause Zacharyas teacheth, that the chief perfection of all goodness and felicity doth consist in Christ alone. The word peace might here have been used in his proper sense, and should not have been much amiss, because that the light of Christ pacifieth the minds of men. But because that amongst the Hebrews peace doth signify a good & blessed success of all things; I doubt not but that Zachary in this place would make Christ the author of all perfect blessedness, lest that we should seek any thing that is good else where: but that we being persuaded, that through Christ we should be made perfectly and wholly blessed, might rest in him alone. To the same purpose belong those words of Isaias, 60. 19 Thou shalt have no more sun to shine by day, nor moon by night: for the Lord shall be thine everlasting light. If that Zachary by the only beholding of his son, that was yet a child, was lead to speak so notably of the grace and power of Christ, before he was borne; are not they thrice & four times unthankful, which after that he is dead, risen again, and ascended into heaven, that he might sit at the right hand of his father, do esteem less honourably & reverently of Christ, and they extenuate his power, whose praise the holy Ghost set forth, while he was yet in his mother's womb? For we must remember that which I touched before, that Zachary spoke not of himself, but as the spirit of God governed his tongue.  
80. And the child gr●w. Luke addeth this to conclude the history with. First he declareth that john was strong in the spirit: whereby he signifieth that there was a rare and unwonted towardness in the child, which was a sign that the heavenly spirit dwelled in him: yet withal he saith that he remained hid as one unknown in the wilderness, until the day came that he should show himself: that is, until the Lord appointed to bring him forth: whereby we gather, that although john knew well of his calling, yet he would not attempt any thing before the time, but tarried the calling of God.  
Math. 1. 
1. The book of the generation of jesus Christ, the son of David, the son of Abraham.  
2. Abraham begat Isaac, and Isaac begat jacob, and jacob begat judas, and hu brethren,  
3. And judas begat Phares, and Zara of Thamar, and Phares begat Esrom, and Esrom begat Aram,  
4. And Aram begat Aminadab, and Aminadab begat Naass●n, and Naass●n begat Salmon▪  
5. And Salmon begat Booz of Rachab, and Booz begat Obed of Ruth, and Obed begat jesse.  
6. And less begat David the king, and David the king begat Solomon of her that was the wife of Urias.  
7. And Solomon begat Roboam, and Roboam begat Abia, and Abia begat Asa.  
8. And Asa begat josaphat, and josaphat begat joram, and joram begat Oziar  
9 And Ozla● begat joatham, and jeatham begat Achaz, and Achaz begat Ezechias.  
10. Ezechias begat Manasses, and Manasses begat Amon, and Amon begat josias.  
11. And josias begat jochonias and his brethren, about the time they were carried away to Babylon.  
12. And after they were carried away to Babylon, jechonias begat salathiel, and salathiel begat Zorababell.  
13. And Zorobabel begat Abiud, and Abiud begat Eliacim, and Eliacim begat Azor.  
14. And Azor begat Sadock, and Sadock begat Achim, and Achim begat Eliud,  
15. And Eliud begat Eliazar, and Eliazar begat Matthan, and Matthan begat jacob.  
16. And jacob begat joseph the husband of mary, of whom was borne jesus, which was called Christ.  
17. So all the generations from Abraham to David, are fourteen generations: & from David until they were carried away into Babylon fourteen generations: and after they were carried away unto Babylon, until Christ, fourteen generations.  Mark. Luke. 3. 
23. jesus was supposed to be the son of joseph, which was the son of Eli.  
24. The son of Matthat, the son of L●ui, the son of M●lchi, the son of janne, the son of joseph,  
25. The son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Nag,  
26. The son of Maath, the son of Mattathias, the son of Semei, the son of joseph, the son of juda,  
27. The son of joanna, the son of Rhesa, the son of zorobabel, the son of Salathiel, the son of Neri,  
28. The son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er.  
29. The son of Iose, the son of Elieser, the son of jorim, the son of Matthat, the son of Le●●i,  
30. The son of Simeon, the son of juda, the son of joseph, the the son of jonan, the son of Eliacim.  
31. The son of Melea, the son of Mainan, the son of Matt●tha, the son of Nat●●v, the son of David,  
32. The son of jesse, the son of Obed, the son of Boot, the son of Salmon, the son of Naasson,  
33. The son of Aminadab, the son of Aram, the son of Esrom, the son of Phares, the son of juda.  
34. The son of jacob, the son of Isaac, the son of Abraham, the son of There, the son of Nacher▪  
35. The son of Sarug, the son of Ragau, the son of Phaleg, the son of Eber, the son of Sala.  
36. The son of Cainan, the son of Arphaxad, the son of Sem▪ the son of No●, the son of Lamech.  
37. The son of Methusalem the son of Enoch, the son of Lared, the son of Malel●ell, the son of Cainan.  
38. The son of Enos, the son of Seth, the son of Adam, the son of God.   
Because that both these genealogies, which are written of Matthew and Luke do not agree in all things: it must first be seen whether that both of them do fetch the genealogy of Christ from joseph, or whether Matthew doth so only, and Luke doth fetch it from Mary. They that are of the latter judgement have a good colour for the difference, that is in divers names. And truly at the first sight, seeing that Luke doth so much differ from Matthew, it seemeth nothing less, then that they should declare one and the same genealogy: For from David unto salathiel, and again from zorobabel to joseph, they name altogether diverse names. Furthermore, they pretend that it is absurd to bestow so much labour in a matter not needful, as to account the pedigree of joseph twice, who yet was not the father of Christ. To what purpose (say they) is this repetition, whereby there is nothing proved, that doth much appertain to the edifying of faith? For if this thing be only known, that joseph was one of the posterity and house of David, yet the line of Christ romaineth doubtful: therefore, by their judgements it was superfluous that both the Evangelists should employ themselves upon this matter. But that Matthew repeateth the progeny of joseph they excuse thus, that he did it, because that many did yet think him to be the father of Christ. But it were to be scorned at, that with this cockering he should nourish this most pestilent error, and the text doth openly confute the same. For Matthew assoon as he commoth to the end of the genealogy, teacheth that Christ came not of the seed of joseph, but that by the secret power of the holy Ghost he was conceived in the womb of the Virgin: wherefore if their judgements should stand, Matthew might be reproved of foolishness, and for want of consideration, as one, who in vain would recite the genealogy of joseph. But their objection is not yet answered, that the genealogy of joseph doth nothing appertain to Christ. The answer is old and commonly known, that in the person of joseph the pedigree of Mary is also comprehended: because that the law commanded that every man should take him a wife in his own tribe.  
They take exceptions against this law, because that it was neglected almost in all ages: but the arguments which they use are frivolous. They cite that example, that the eleven tribes promised with an oath, that they would not give a wife to the men of Benjamin. If this were prescribed by law (say they) then needed there not a new oath. But I answer that they do ill and unwisely, to draw this extraordinary fact of theirs into a common rule: For it was necessary, one tribe being cut off, that the body of the people should have been maimed, if that by this remedy there had not been some help provided for so great a necessity. Therefore the common law is not in this to be considered. Again they object, that Mary the mother of Christ, was cousin to Elizabeth, whom Luke before witnessed to have been of the daughters of Aaron. The answer also to this is easy. It was lawful for the maids of the tribe of juda or of any other tribe, to marry into the tribe of the priesthood: because that, that reason which is expressed in the law, was not thereby hindered, which was, lest that the woman should carry her inheritance to any other, but to them of her own tribe. So the holy history 2. Para. 22. 11. declareth that the wife of joiada the high priest came of the kingly stock: Therefore it is neither marvel nor thing unwonted, if that the mother of Elizabeth was married to a Priest. But if any deny that these things are not so fully proved, that it is lawful to determine Mary to be of the same tribe that joseph was, because that she was his wife: verily I grant, that it cannot simply be proved out of the bare history, as it is here read, except that other circumstances be added to the same. But first it is to be noted, that the Evangelists spoke of things well known in their age: so that when the genealogy of joseph was drawn unto David, it was easy for every man to draw the genealogy of Mary from thence also. And it is not to be doubted, but that the Evangelists being occupied in that which was commonly known in their age, were therefore the less curious about the same: For if any had doubted, they might easily & speedily have made inquisition.  
Furthermore, they take this as a thing granted, that seeing joseph was a good man and modest, he would not take a wife, but out of his own tribe, according to the appointment of the law. Although that general law sufficed not to prove that Mary was of the kingly stock: for Mary might have come of the tribe of juda, though she came not of the stock of David. Therefore the matter being thus, the Evangelists had a care of the godly which would not contentiously strive, but might in the person of joseph know the genealogy of Mary, especially seeing the matter (as we said before,) was in that age well known and not doubtful.  
But it may seem to be incredible, that these poor despised married folks should be of the posterity of David, and should be that kingly seed, whereof the redeemer should come. Now, if any ask whether the genealogy, as it is set down by Matthew and Luke, doth clearly and evidently show, that Mary is of the stock of David: I grant that it cannot certainly be gathered by it. But seeing that the kindred of Mary and joseph was not then unknown, the Evangelists were the less careful in this matter: but yet the purpose of them both was to take away the offence, which the baseness, and the contempt, and the poverty, aswell of joseph as of Mary might breed, lest that there might not be known in them any thing apportaining to the kingly race.  
Furthermore, that they imagine or feign that Luke setreth down the genealogy of Mary, and letteth pass that of joseph, is easily confuted: For thus; word for word he writeth, jesus was supposed to be the son of joseph, which was the son of Eli, the son of Matthat. Truly he maketh mention neither of the father, nor of the grandfather of Christ, but expressly declareth the progeny of joseph himself. But I am not ignorant what answer they use to knit up this knot withal: For they say that Son in that place is used for a Son in law. And so that joseph was the son of Hely, they interpret thus: because he had his daughter to wife. But this is not agreeable with the order of nature, neither is there in any place of the scripture any such example read.  
Now, if Solomon be excluded out of the genealogy of Mary, then shall Christ cease to be Christ: for whatsoever is said of that stock, it is grounded upon that solemn promise. Thy successor, which shall sit upon thy throne shall reign for ever, 2. Samuel 7. 12. and Psal. 132. 11. I will be his father, and he shall be my son. And it is without question that Solomon was the figure of this everlasting king, which was promised to David. And the promise cannot otherwise be applied to Christ: but as the truth of it was shadowed in Solomon, 1. Chron. 28. 5.  
Now if the stock of Christ be not referred to him, how, or by what means shall he be accounted the son of David? Therefore whosoever putteth Solomon out of the genealogy of Christ, he doth withal blot and wipe away the promises, by which he is known to be the son of David. And how Luke fetcheth the pedigree from Nathan, and yet rejecteth not Solomon, it shall be seen hereafter in his place. And (lest I seem too tedious) for that which is the sum of the matter, I say that these two genealogies do agree together: yet there are to be noted four differences in them. The first is, that Luke with a backward order (as they say) ascendeth from the last to the first: when that Matthew beginneth at the very original. The second is, that Matthew stretcheth not his history beyond the holy and elect stock of Abraham: But Luke goeth on even unto Adam. The third, that Mattew entreateth of the genealogy, according to the law, and also permitteth himself, to leave some out of the course of his account: in that he providing for the memory of the readers, doth only recite the numbers of three fourteens: but Luke doth more exactly follow the natural stock.  
The fourth and last is, that they both speaking sometimes of the same men, do yet vary in their names. Of the first difference seeing there is no great difficulty in it, it is but in vain to make may words about it. The second wanteth not very good reason: for because that God had chosen the stock of Abraham to himself, whence the redeemer of the world should be borne, and the promise of salvation was after a sort therein included unto the coming of Christ, therefore Mattwew doth not pass beyond those bounds appointed of GOD. We must remember that Paul saith, that Christ was a minister of circumcision, for the truth of GOD, to confirm the promised salvation made unto the holy fathers, Rom. 15. 8. To the which that saying of Christ doth very well agree, that salvation is of the jews, john. 4. 22 Therefore Matthew proposeth him to be seen in that holy stock, to the which he was properly appointed. And also in the catalogue of Matthew the covenant of GOD is to be considered: whereby he chose the seed of Abraham for a people unto himself, that it might be separate from all other nations, as with a wall made up between them. But Luke looketh higher: for although the redeemer was peculiarly promised to the seed of Abraham, after that GOD had made his covenant with him: yet we know that all had need of him, presently after the fall of the first man, as he was then also promised to the whole world: But it was done by the wonderful counsel of God, that Luke should propose Christ unto us as the son of Adam, and that Matthew should include him in one stock of Abraham: for it should have profited us nothing, that Christ was given of his father, the author of salvation, except he had been generally common for us all. And also that had not been true, which the Apostle saith, Hebrews 13. 8. that he was yesterday, and to day, and is the same also for ever; if that his power and grace had not been powered out unto all ages from the creation of the word. Therefore let us know that salvation in Christ is revealed and given to all mankind: because that he was not without cause called the son of Noah, and the son of Adam: yet because, that he is to be sought in the word of GOD, the spirit doth not without advise call us by an other Euangeliste to the holy stock of Abraham, where the treasure of eternal life together with Christ was laid up for a time.  
Let us come to the third difference. It is not to be doubted, but that Matthew observeth an other order than Luke doth: for the one placeth Solomon next after David, and the other placeth Nathan, whereby it evidently appeareth that they set down diverse lines. Good and learned interpreters do thus reconcile this show of discord, that Matthew leaving the natural genealogy (which Luke followeth) doth rehearse the legal genealogy: and I call that the legal genealogy, whereby it came to pass, that the right of the kingdom was translated to salathiel. And in that Eusebius in the first book of his Ecclesiastical history, following the judgement of Aphricanus, doth rather call that the legal genealogy, which Luke setteth down; he speaketh it in the same sense: for he meaneth not any thing else, but that the kingdom, which was established in the person of Solomon, by lawful means did fall at length unto salathiel. But they say better and more aptly, which say that the legal order was set down by Matthew: For he naming Solomon presently after David, doth not observe from whom Christ came by continual course after the flesh: But how he descended from Solomen and other kings, that he might be their lawful successor, in whose hand the perpetuity of the kingdom should be established, according to the covenant of God. Their judgement is probable, which think that the stock of Solomon ended by the death of Ochozias, as 2. Kings. 9 27. and 11. 1  
That which some report out of the commentaries of the jews, that David was commanded, if Solomon wanted offspring, that the kingly power should come to the posterity of Nathan; I leave as I find it: only I take that which is certain, that the succession of the kingdom was not confused, but had his distinct degrees. Now when the holy history r, that after the slaughter of Ochozia his mother Athalia did hold the kingdom, and the kingly stock being wholly overthrown, it is more than probable, that those wicked and most cruel murders were committed of that woman so ambitious of government, lest that she being driven to live a private life, should see the kingdom translated otherwhere. Therefore, if Ochozias had, had a son living after him, she might have reigned in the court, under the colour of protection, freely & safely without envy and danger. Therefore that she had made herself infamous and odious by her extreme offences, was a sign of desperation, for that she could not hold her kingdom at home in her own house. But the reason why joas is called the son of Ochozias is, because he was next in degree unto him, 2. Chr. 22. 9 So that he might be rightly called the true & natural heir of the kingdom. For besides that Athalia (if we grant that she was his grandmother) would gladly have so abused the title of the infant, who is there endued with any small discretion, that can think it likely, that the natural son of the king could be so hid of the priest joiada, and that his grandmother should not more diligently have sought him out? But rather if a man consider all things wisely, it is easily gathered, that the next heir of the kingdom was of an other line. And that is the meaning of the words of joiada: the kings son shall reign according to the covenant of the Lord with David, 2. Chron. 23. 3. as if he should have said, that it had been an heinous offence, if that a woman, being a stranger, should with violence take unto herself the sceptre, which God had appointed to remain in the house of David. Wherefore there is no absurdity, if Luke doth fetch the pedigree of Christ from Nathan: because it may be that the stock of Solomon, which appertained to the succession of the kingdom was decayed.  
Now if any object that jesus cannot be acknowledged for the Messiah, which was promised, except he had come of the posterity of Solomon, who was certainly known to have been a figure of Christ: although that naturally he came not of Solomon, yet by the leagall order he is to be accounted as his Son, because he had his original from kings. But such diversity in the names doth trouble many very much. For from David even unto joseph there appeareth no consent between the two Evangelists, but in salathiel and zorobabel. The excuse which was wont to be made (that the difference rose hereof, that the jews for the most part had two names) is hardly admitted of many. But at this day seeing the cause that moved Matthew to draw and set down this genealogy is unknown to us, it is no marvel if we know not why in these particular names, they both agree, or disagree: but it is not to be doubted, but after the captivity of Babylon they rehearse certain, the same men by diverse names. But I think that the names of zorobabel and salathiel were advisedly retained for the change of the estate of the people: because that then the kingly majesty was extinguished. The small shadow of government which remained, testified a great change, which admonished the faithful to hope after a more notable kingdom than that visible kingdom of Solomon, which flourished but a short time.  
Now it is worth the labour to note this also, that there is no absurdity in that, that Luke doth reckon and account more in his catalogue then Matthew doth, for it is ordinarily seen that there are more In number in the natural generation, then in the legal. To this also appertaineth, that Matthew (when he divided the genealogy of Christ into three parts, and would apply to every part 14. generations,) thought that he might freely leave out certain names, which Luke might not omit, seeing that he bond not himself to that law. Thus far have I discoursed of the genealogy of Christ, as much as seemeth profitable and convenient for the sum. If any man be tickled with a further curiotie, I remembering Paul his admonition, do prefer sobriety and modesty before the frivolous arguings about things of no weight: the place to Tit. 3. 9 is well known, where he forbiddeth us to dispute over curiously of genealogies. Now lastly it remaineth to show why Matthew comprehendeth the whole genealogy of Christ into 3. portions, and placeth 14. men in every one. They that say that he did this, that he might provide for the memory of the readers, they neither say all, nor nothing, for this is true, the catalogue proposed in 3. equal numbers, may the easilier be remembered, yet withal it is plain that here are expressly noted, the 3. sorts and states of people, which were after the time that Christ was promised to Abraham until the fullness of time wherein he was showed in the flesh, for although that the tribe of juda did excel all the rest of the tribes in honour, yet before David it had no principality. In David the kingly majesty shone forth beyond the hope of all men, which continued to jechonias, from that time there remained some dignity and government in the tribe of juda, which stayed the minds of the godly unto the coming of the Messiah.  
1 The book of the generation. Many interpreters have laboured in vain about this title, that they might excuse matthew for naming the whole history of the one half part of his first chapter, for this epigraphe (or inscription) doth not extend to the whole book. But the word book is put here and used for a catalogue, as if it should have been said, the catalogue of the generation of Christ: Furthermore he calleth Christ in respect of the promises, the son of Abraham, the son of David, because that God had promised that a seed shall rise from Abraham, in whom all the nations in the world shall be blessed Gen. 12. 3. But unto David there was a more evident promiss made, that it should come to pass that the kingdom should remain steadfast in his house unto the end of the world, Psal. 72. 5. 7. and a king out of his stock shall sit upon the throne, so long as the sun and the moon do shine in the heaven, Psal. 89. 29 whereupon it became a common speech amongst the jews, that Christ was called the son of David.  
2. jacob begat judas. Seeing that Matthew covered with silence Ishmael the first begotten son of Abraham, and Esau who by order of nature was superior to his brother jacob, he doth not without advise give a place to the 12. patriarchs in this genealogy, seeing that God bestowed grace of adoption upon them all. Therefore he declareth that the blessing promised in Christ, did not belong to the only tribe of juda, but that it was common to all the children of jacob whom GOD gathered into his Church, when Ishmael and Esau were made strangers.  
3. judai begat Phares and Zara of Thamar. This was the beginning of that humbling, whereof Paul speaketh, Phil. 2. 7. The son of God might have kept his genealogy free and pure from all offence & note of infamy, but he coming into the world that he might humble himself, and taking upon him the form of a servant, became a worm & not a man, the scorn of men & the outcast of the people, and at the length endured the most cursed death of the cross Also this infamy in his genealogy hath not he refused, that he should spring from an incestuous bed, which was made amongst his ancestors: for although that Thamar was not enforced through lust, to desire the company of her father in law, yet by an unlawful mean she attempted to revenge her injury. And judas when he desired to lie with a whore, fell upon his daughter in law. But the incomparable goodness of God strive with the sin of them both, so that this adoulterous seed should nevertheless enjoy the sceptre.  
6. Begat David the king. David only is adorned with this title, because that God proposed in his person the figure of the Messiah of the governor and captain that was to come. The kingdom first began at Saul, but because that this came to pass through a tumult, and by the wicked desires of the people, therefore the change at length from him to David was esteemed lawful, especially in as much as pertained to the covenant of God, wherein he had promised, that he should be a governor for ever over his people: when as the people 1. Sam. 8. 4. had unhappily ●●●alten off the yoke of God, and with coudemned voices demanded a king for themselves; Saul was granted them for a small time: but God presently established his kingdom, which should be a pledge of true blessedness in the hand of David. Therefore let us know that here is noted the second estate of the people, as it was ordained of the Lord: yet withal, the shame & dishonesty of man is added by the Euangehst, how that the same can after a sort defile the glory of God his blessing, in that David begat Solomon of Bersabe, whom he had wickedly taken from her husband: & that he might enjoy her, he most unfaithfully betrayed the innocent man to be slain with the sword of his enemies. This deformity falling out about the beginnings of their kingdom, aught to make the jews not to glory in flesh; God also would it should be declared, that in the establishing of that kingdom he would not be bound to the merits of men: but in that succession which Mat. described, it appeareth by the sacred history, that 3. kings were omitted. They which say that this was done through forgetfulness, are not to be heard, neither is their reason to be allowed of, which say that they are unworthy to have any place given them in the genealogy of Christ: for that should have fallen also to the lot of many other, whom yet Matthew mixeth indifferently with the godly & holy ones. Therefore it seemeth rather to be true, when he would make a catalogue of 14. kings, he was not very curious in making his choice, because it was sufficient for him to compose a genealogy to set before the eyes of the readers unto the end of the kingdom, but that there are red only 13. it is most likely to be the fault and carelessness of Printers or writers of books. Epiphanius in his 1. book contra harese. showeth the cause: that when the name of jechonias was put in twice, the unlearned presumed to scrape it out of the second place, as a word more than needed, but he admonisheth that it should not have been done so, because that joaclm the son of king joachin, had the name jechonias common with his son. 1. Chron. 3. 17. 2. Chron. 36. 1. jer. 27. 20. and 28. 4. And Robert Stephanus citeth a Greek copy, where this name joacim is put in.  
12. After they were carried into Babylon. That is after the jews were carried into captivity, for the Evangelist declareth that the posterity of David, of kings were then become slaves and banished men. Furthermore, when that captivity was a kind of destruction, it was wrought by the wonderful providence of God, that the jews were not only gathered together into one body, but also that there remained certain remnants of government in the house of David, for they which returned home, did of their own free will obey the government of Zorobabel, therefore the fragments of the kingly sceptre endured and lasted in this world, until the coming of Christ was at hand, according to the Prophecy of jacob. The sceptre shall not departed from judah nor a lawgiver from between his feet, until the Shiloh come. Gen. 49. 10. and in that estate, although there was a miserable and a sorrowful dissipation of the people, yet they never were without some sparks of the grace and favour of God shining amongst them. The Greek word (for the which the old interpreter used transmigrationem, Erasmus hath put Exilium) it properly signifieth a changed dwelling place, whereby understand that the jews were enforced to go out of their country, that in other places they might dwell as strangers that were never there.  
16. jesus that is called Christ. In the surname Matthew doth declare his office, that the readers may understand him to be no private man, but anointed from above to fulfil the work of redemption. But what manner of anointing his was, & to what purpose it appertained, I will not in many words at this present declare. Of the voice itself this is to be understood: After the kingdom was abolished, they began to refer it to that one from whom the full restitution of their decayed estate was to be hoped for: for so long as there did any majesty flourish in the house of David, the kings were wont to be called Christi. But least the deformed wasteness which after followed, should throw the minds of the godly into desperation, it was the will of God that this name should be applied to the only redeemer, as it appeareth out of Daniel, and the evangelical history doth declare that after the son of God was given in the flesh, that this was the common manner of speech in every place.  
matthew 1. Mark. Luke. 
18. Now the birth of jesus Christ was thus, when as his mother Marie was betrothed to joseph before they came together, she was found with child by the holy Ghost,  
19 Then joseph her husband being a just man, and not willing to make her a public example, was mined to put her away secretly.  
20. But whiles he thought, these things, behold, the Angel of the Lord appeared unto him in a dream, saying, joseph the Son of David, fear not to take Marie for thy wife, for that which is conceived in her, is of the holy Ghost.  
21. And she shall bring forth a son, and thou shalt call his name jesus, for he shall deliver his people from their sins.  
22. And all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying:  
23. Behold a virgin shall bear a son, and they shall call his name Emmanuel, which is by interpretation, God with us.  
24. Then joseph being raised from sleep, did as the Angel of the Lord had enjoined him, and took his wife.  
25. But he knew her not, till she had brought forth her first son, and he called his name jesus.   
18. The birth of jesus Christ. matthew doth not as yet declare, where, or after what manner Christ was borne, but how the heavenly generation was revealed unto joseph. First he saith that Mary was found with child of the holy Ghost, not that, that secret work of God was commonly known, but as it became known unto men, so doth he reveal the power of the spirit, which as yet lay hid. He showeth the time, when she was betrothed to joseph, and yet before that they came together: for in respect of the assurance of the marriage, assoon as the maid was promised to a man, the jews esteemed her as a lawful wife, and therefore the law condemned them of adultery, which defiled themselves with them that were contract. The word which the Evangelist doth use, doth either modestly signify a secret accompanying together, or it is simply taken for to dwell together, as husband and wife, should make one house and one family. So the sense is, that the virgin was not yet delivered by her parents into the hand of her husband, but as yet lived under the custody of her parents.  
19 Being a just man. Some interpreters understand, that joseph because that he was just, would have spared his wife, so justice with them should signify humanity, or a moderation of the wind bend unto gentleness. But they are of better judgement which read these two clauses contrarily, that joseph was just, but yet he was careful for the fame of his wife, so that the justice which is here commended, was in respect of the hatred and detestation of the sin. Because that he suspected liar of adultery, nay because that he was persuaded that she was an adulteress, he would not nourish such an offence with his gentleness: and certainly he is his wife's bawd, who soever he is that winketh at her unchastity, good and honest minds do not only abhor such an offence, but also the laws do spot with infamy such negligent slothfulness, as that is whereof I spoke. Therefore joseph with a zeal of justice, condemned the fault which he supposed to be in his wife, yet his mind bend to humanity, stayed him from executing the extremity of the law. This was a mean more qualified, if he, privily departing, should go toe an other place, whereby we gather that he was not of so soft and so effeminate a mind, that under the pretence of mercy he would nourish the sin by covering it. Only he remitted some what of the extremity of the law, and would not cast her forth to the infamous reproach: and it is not to be doubted but that his mind was stayed by the secret instinct of the spirit: for we know how outrageous controversy is, and how violently it carrieth a man away, wherefore although joseph had endured an over dangerous invasion, yet was he wonderfully crossed with divers perils which were at hand, when he first began to deliberate of the matter. I judge the same of Mary's silence, though we grant that for shame she durst not tell her husband that she was with child by the holy Ghost, yet she was rather stayed by the providence of God, then by her own counsel or wit: for if she had told him, as it was a matter incredible, so joseph should have thought that she had mocked him, and that all men would have laughed at, and have taken as a mere fable, neither should the Oracle of God have been so much esteemed of, if it had followed after. Therefore the Lord suffered his servant joseph to be carried away into a wrong opinion, that with his own voice he might reduce him into the way, but it is to be known, that it was rather done for our sakes, then for his own private cause, for the Lord by all means prevented, lest there should be any sinister suspicion in the Oracle. For seeing the Angel cometh to joseph, as yet ignorant of the whole matter, the wicked have no occasion to cavil: for he came without partiality to hear the voice of God, he was not enticed by the flatteries of his wife, the opinion which he had conceived was not drawn from him by entreaties, he was not bend to the contrary part by human reasons, but when the false offence of his wife stack fast in his mind, than did God show himself, as let down from heaven to us, that he might be the more convenient witness, and have the greater credit with us. We see that it was God his will to teach his servant joseph by an Angel, to that end that he himself might be a heavenly messenger to others, and might declare and tell that which he heard neither of his wife, nor of any other mortal creature. That this mystery was not at the first revealed to more, this seemeth to be the reason, because that it was meet, that this incomparable treasure should be kept secret, and only revealed to the children of God. Furthermore there is no absurdity in it, if the Lord (as he often useth) would by this means prove and try the faith and obedience of his children. Certainly except a man maliciously refuse to credit God, and to yield himself in obedience to him, he will be sufficiently satisfied with these testimonies, wherewith this principle of our faith is proved, for the same cause also did the Lord permit Marie to marry, that the celestial conception of the virgin might be hid under the veil of marriage, until the appointed time of revealing the same. In the mean while, the unfaithful (as their unthankfulness and malice deserved) are blinded and see none of these mercies.  
20. Whiles he thought these things. Hear we see how the Lord useth to be present with his children in convenient time, and (as they say) even in the very point or time of need, whereby we also gather, that while he seemeth to dissemble at our cares and sorrows, he yet hath a regard unto us: but he so stayeth and secretly resteth, while he examineth our patience: and then in his time appointed he helpeth us. And although his help seemeth to be slow and late, yet it is profitable that it should be so deferred. The angel appeared in a dream: this is one of the ordinary manners of revelations, whereof mention is made, Num. 12. 7. where God speaketh thus. To the Prophets which are among you, I will show myself either by a vision or by a dream, but I will not do so with my servant Moses, to whom I will show myself face to face: but it is to be observed that these sorts of dreams do much differ from them which come of natural causes, for they have a mark of assurance engraved in them, and they are sealed from above, that we should not doubt of the truth of them. The dreams which men commonly have, are wont to rise either of the constitution of nature, or through evil disposition of the bodies, or of such like causes. But sometimes the spirit giveth witness to those dreams which are of God, to assure us certainly that it is god which speaketh. Son of David be not afraid. This exhortation of the angel, declareth that joseph was careful in his mind, lest he should be defiled with any infection, by bearing with his wife's adultery. He therefore taketh away that opinion of the offence which he had conceived in his mind, to that end that with a quiet conscience he might remain and dwell with his wife: he apply the epithet of the Son of David to the present cause, that he might stir up his mind to that high mystery, because that he was of that family (and that remaining alive but with a few other) from whence salvation was promised to the world. joseph therefore hearing David named, out of whose stock he came, out to remember that notable covenant of God, of the restitution of the kingdom, & so should know that he speaks not of any new or strange thing: for it is as much as if the angel by setting forth the prophecies of the Prophets should prepare joseph his mind to accept this present favour. Thou shalt call his name jesus. Of the word itself I have before spoken briefly but sufficiently. I will now only add one thing. Their dream is confuted by the words of the Angel, which derive this name from jehova the essential name of God: for the Angel showeth why the son of God is to be so called, that is, because he shall save his people: whereof we gather an etymology, mere contrary to that which they imagine. But in vain do they seek by this cavil to slip away: Christ is to be counted the author of salvation most properly and most aptly, because that he is God eternal. For we must not here seek only, what GOD hath performed and bestowed upon us: but this name was given unto the son, for an especial cause, because of the commandment which was enjoined him from the father, and by reason of the office which he had when he descended to us. Now it were mere madness to knit these two words, jesus & jehova together, as if they were but one name, seeing that they agree but in two letters and differre in all the rest, and which have no likeness in them at all. I leave this kind of forging to the Alchumystes, from whom the Cabalists do not much differre, who have invented for us these filthy and vain toys. But the son of God when he came to us in the flesh, had also his name given him of his father, that by the same it might be openly showed, to what end he came, what his power was, and what properly was to be looked for of him: for the root of this name jesus, is from the Hebrew verb 〈◊〉 ●iphil, which signifieth to save, and in the Hebrew is after an other manner pronounced, namely jehosua. But the Evangelists writing in Greek, followed the accustomed manner of speech: for the Greek interpreters as well in Moses as in other books of the old Testament, have translated it Ies●un, whereby their ignorance is again reproved, which wrist & writhe, rather than derive this name jesus from jehova: for they account it for a great absurdity, if that any mortal man should have this name common with the son of God, and they cry our tragically, that Christ will never suffer his name thus to be profaned: As though that it were not well known of the contrary, that the name of jesus is as common to those men, as that of jehosua. Now seeing that it sufficiently appeareth that the Son of God, under the name of jesus is commended unto us as the author of salvation, we will sift more nearly the angels words. He shall save (sayeth he) his people from their sins: first this is to be observed, that they of themselves were lost, whom Christ was sent to save: and namely he is called the Saviour of the Church. If they whom GOD hath joined so near unto himself, are drowned in death and destruction, until Christ restore them life: then what shall we say of strangers, to whom there was never any hope of life appearing. Wherefore it is to be concluded, while salvation in Christ is rejected, that all mankind is subject to destruction. But the cause of destruction is with all to be noted: for the celestial judge doth not pronounce the curse against us rashly and without a cause. Therefore the Angel witnesseth that we pearished and were holden oppressed under the miserable yoke of damnation, for that by our sins we were estranged from life, whereby the corruption and wickedness of our nature is revealed unto us, for if any man were perfect and able to live a righteous life, he might be without Christ the deliverer: but all, without the exception of any one, have need of his grace. Therefore it followeth that they are all the servants of sin, and are destitute of the true righteousness. Hear again we gather; what manner and way it is that Christ useth in saving, that is, that he delivereth us from sins.  
Furthermore there are two parts of this deliverance: first, in that he by sacrifice having made a full satisfaction, giveth us free pardon and forgiveness, whereby we are exempted from the guiltiness of death, and are reconciled to God. The next, that he sanctifying us with his spirit, challengeth us from the tyranny of Satan, that we should live to righteousness: therefore Christ is not acknowledged truly as a Saviour, until that by faith we learn to embrace the free forgiveness of our sins, and that we know that we are accounted righteous before God, because that we are freed from guiltiness: then that we being without all trust either of our works or of our power, ask of him the spirit of righteousness and truth. The Angel without doubt nameth the jews the people of Christ, whose head and king he was ordained. But because the Gentiles were shortly after to be grafted into the stock of Abraham, this promiss of salvation is generally stretched to all, which by faith are united to that one body of the Church.  
22 All this was d●ne. They very fond and childishly trifle, which affirm that this name of jesus was given him because he should be called Immanuel. For Matthew doth not only snatch at one only clause, but he comprehendeth what thing so ever was heavenly and divine in the conception of Christ: to that purpose also appertaineth that note of universality. Now let us see how aptly this prophesy of Isaias is cited, them place is sufficiently known and much spoken of, chap. 7. 14. But the jews according to their wonted malice deprave the same, although that they therein show no less blind and foolish than a wicked hatred of Christ and of the truth. And many of their Rabbins were grown to that impudency, that they expounded the same of king Ezechias, who was at that time borne, and was about 15. year old. I pray you what manner of liberty of lying is this, that they will rather overthrow the order of nature, and hide a young man again in his mother's womb, that he might be borne at 16. years of age, than they will admit the truth to come to light? But these enemies of Christ are worthy to be stricken of God with the spirit of giddiness and astonishment, that they might so be besotted. Others fain unto themselves some unknown son of king Achaz, whom the Prophet foretold that should be borne. But I demand by what right he was called Immanuel, and how the earth was subject to his government, who as a private man ended his life without honour: for shortly after, the same Prophet appointeth (that same child who so ever he was) Lord of the earth: and they as foolishly do babble, which will that this should be spoken of the Prophet his son: and truly, the Christian writers were in this matter very grossly deceived, in drawing that prophesy which followeth in the next chapter to Christ. The Prophet there sayeth, that by a vision he was commanded to keep company with his wife, and the Son which he had begotten, had this name given him by God, Make haste and spoil: for in that place is only noted the vehemency of the war, which was at hand with horrible destruction, whereby it may easily be gathered that these matters were altogether divers. Therefore let us seek the right sense of this place, when that at the besieging of the city of jerusalem, king Achaz was afraid, nay he was almost dismayed with fear: a Prophet was sent unto him, who should promiss that GOD would be the keeper of the City: But seeing a simple promiss did not comfort his confused mind, the prophet was commanded to give him what sign so ever he should ask, either in heaven or in earth. When as that wicked hypocrite covering his infidelity refused a sign, the prophet urged him more hardly, and at the length said: Yet God shall give unto you a sign, for behold the Virgin shall conceive and bear a son. etc. we interpret this to be spoken of Christ in this manner: All you the posterity of David, you endeavour as much as in you lieth to blot out and abolish the favour promised unto you, (for the Prophet expressly nameth the house of David in reproach) yet your unfaithfulness shall never bring to pass, but that the truth of God shall have the upper hand: God promiseth that this city shall be safe and free from the enemies, But if his word be not sufficient, he is ready to give you a token of assurance at your pleasure: you exclude both the graces, & you drive them from you, yet God will stand fast in the assurance of his covenant, for the promised redeemer shall come, in whom God will perfectly present himself unto his people. The jews object that Isaias should have done foolishly and absurdly, if he should have given to those men in that age, such a sign as should be showed eight hundred years after or there about. And here they very proudly lift up themselves, because that this objection was let slip and buried, either through the unskilfulness or the carelessness of the Christians. But the answer seemeth not hard to me, if we observe, that the covenant of adoption was given unto the jews, whereof all the rest of God his benefits should depend. Therefore there was a general promise, whereby God had chosen the children of Abraham as a people for himself, upon the which covenant all the special promises had their ground. Again, the Messiah was the foundation of this covenant: Now we perceive that the cause of the deliverance of this city was, for that it was the sanctuary of God, and that the redeemer was to come out from thence. This respect being taken away jerusalem should have pearished a 100 times. Now let the godly readers consider, seeing that the king had openly rejected the sign offered him from God, was it not convenient for the Prophet to go to the Messiah? as if he should have said: Although this age is unworthy of that deliverance which I promised from the Lord, yet God being mindful of his covenant, shall deliver this city from the enemies. That he might therefore show them no particular sign to testify his favour, this one ought to be enough & more then enough, that the Messiah should come of the stock of David. And it is to be noted, that the Prophet calleth the unbelievers to the general covenant, to be a manner of reproof, because that they did admit no particular sign. Now it is sufficiently proved as I think, that when as the gate was shut against all miracles, it was high time for the Prophet to repair to Christ, that the unbelievers might know that there was no other cause of their deliverance, than the covenant which was made with the fathers. And by this wonderful manner of teaching, it was the will of God to testify to all ages, that he therefore continually was so merciful to the children of Abraham, because he had made a free covenant with them in Christ, and not for any of their deserts. But the jews with an other cavil endeavour to shift away this our judgement, because that presently it followeth in the text of the Prophet: Afore the child shall have knowledge to eschew the evil, and to choose the good, the land shallbe forsaken of 2. kings. etc. Hereof they gather that the birth of the child is promised, which should not be long delayed, otherwise that should not agree which is spoken of the change of the kingdoms so hard at hand, which the Prophet declared should be before the infant had passed the one half of his age, I answer, when as Isaias had brought him as a sign which should be the author of salvation, and said that an infant should be borne which should be the true Immanuel, or (that I may use Paul's word) God manifested in the flesh, 1. Tim. 3. 16. He then generally speaketh of all the infants of that age, for the which matter, there is a strong reason at hand. For having first spoken of the general covenant of God, he returneth to the especial promiss, for the which cause he was sent: so the first place which appertaineth to the last and full redemption, noteth one certain child to whom the title of God should only belong: but the latter place which is referred to that special benefit which was then at hand, appointeth the time by the infancy of them which then were new borne, or shortly after were to be borne. Hitherto (except I be deceived) I have with strong & sound reasons refuted the cavils of the jews, wherewith they endeavour to overwhelm the glory of Christ, lest by this prophesy it should shine forth. Now it resteth for us to take away that cavil in the word gl●●. They very frowardly shake up Matthew, who prove that Christ should be borne of a virgin, when that the Hebrew word doth simply note a young woman, and they scorn us, as men deceived with a word wrongfully translated, that we should believe that he was conceived by the holy Ghost, when that the Prophet only saith that he was the son of a young woman. But first therein they show over much pleasure in contending, while they urge that word to be understood of a young woman known unto a man, which the scripture attributeth every where to virgins. The etymology also agreeth with the same which signifieth a hiding, wherein is noted a maidenly shamefastness, they bring one place out of the proverbs, chap. 30. 19 which yet helpeth them nothing at all, for there Solomon speaketh of a maid, whom a young man loveth, but it doth not presently follow, that she should be defiled whom a young man loveth, nay the conjecture on the other part is more probable. Furthermore, if I should grant that which they require of the word, yet the matter itself convinceth them and enforceth them to confess that the Prophet speaketh of a wonderful and an unwonted birth. He crieth that he bringeth them a sign from the Lord, and that no common sign but such a one as should excel all others: if he had only said that a woman should bear a child, then how ridiculous a thing had it been for him to make so solemn a preface? We see how the jews through their own frowardness, do not only set forth themselves to be scorned at: but also the most reverend mysteries of God. And it is not a vain argument which is gathered out of the whole text: a damsel shall conceive: why is there no mention made of the man? The prophet commendeth & speaketh of some unaccustomed & unusual thing. Furthermore, the commandment of giving the name to the child, was given to the damsel, in the which matter the Prophet also speaketh of a thing extraordinary: for although that the scripture declareth that the mothers oft times gave the names to the children: yet they did it by the authority of the fathers: therefore the Prophet directing his speech to the damsel, doth in this child take from the men what right soever the order of nature had given them. Then let this remain steadfast, that the Prophet commendeth this great miracle of God, that all the godly might attentively & reverently consider the same, which the jews do unworthily profane, applying that to a common manner of conceiving which is spoken of the secret working and power of the spirit.  
23. His name Emmanuel. The scripture useth to speak thus, that God is with us, when that he is present with us, with his help & with his grace, & exerciseth the power of his hand to defend us. But here is the mean expressed, whereby God communicateth with men: for without Christ we are alienated from God, and by Christ we are not only received into his favour, but we are also made one with him. And that which Paul teacheth to the Ephes. 2. 17. that the jews under the law were near unto God, and that there was a deadly hatred between him & the Gentiles, meaneth nothing else, but that God in shadows & figures gave signs of his presence unto this people which he had adopted, for that promise was in force, God in the midst of thee. Deu. 6. 15. & 7. 11. Also this is my rest, Psal. 132. 14. But seeing that familiar conjunction of the people with God, did depend of the mediator, because that in substance he was not yet fully revealed, by signs he was shadowed. His seat and his dwelling place was placed between the Cherubims, because that the ark was the figure and the visible pledge of his glory. But in Christ no more a shadowed but a perfect presence of God was given and showed unto the people: for the which cause Paul saith to the Col. 2. 9 that all fullness of the Godhead doth dwell in him bodily. And truly, he could not otherwise have been a lawful mediator, except that unseparable conjoining of both the natures in him had joined men to God: neither is there any cause why the jews should jangle, that the name of God is often transferred to those monuments, wherein he witnesseth his presence to the faithful: for it cannot be denied but that this name containeth in it a secret contrariety, which compareth the presence of God revealed in Christ, with the whole manner of his presence, as he was showed to the old people before the coming of Christ. If the cause of this name begun then in deed to be manifest, when that Christ appeared in the flesh: than it followeth that in times past God was joined to the fathers not fully, but only in part: whereof again it is concluded, that Christ is God manifested in the flesh. And he hath exercised the office of a mediator even from the beginning of the world. But because all this did depend of the later revelation, then as though he were clothed with a new person, he was worthily at the length called Immanuel, when as he came forth as a priest, who with the sacrifice of his own body should wash away the sins of men, & with the price of his own blood should reconcile them to his father, & to be short, should fulfil all the parts of man's salvation. So first in this name the divine majesty of Christ is to be considered of us, that it may have that reverence of us which is due to the only & the eternal God. But yet nevertheless that fruit is not to be neglected, which God would thereof gather & receive from us: for as oft as we behold God & man in the person of one Christ, we may certainly determine that God possesseth us, if by faith we be joined unto Christ. That the number is changed in that verb, they shall call, it differeth nothing from those things which I spoke before, the Prophet speaketh to one virgin, and therefore he useth the second person, thou shalt call. But for what cause this name was first uttered, this is the common confession of all the godly, that God gave himself in Christ to be enjoyed of us.  
24. joseph being raised. The readiness of the obedience which is here described, doth make no whit less to testify the certainty of the faith of joseph, than it doth for the praise of his obedience, for except that every doubt had been taken away, and his conscience very well settled, he never so willingly and so suddenly had changed his counsel and taken his wife, through whose company he lately judged himself to have been defiled, therefore there was some note of the power of God imprinted in his dream, which suffered not his mind to waver. Then followed the effect of faith, that the will of God being known, he presently prepared himself to obey it.  
25. He knew her not till she. Under the colour of this place, helvidius in times past moved great troubles in the church, for that he would gather thereof, that Mary was a virgin but unto her first birth, & that after she had other children by her husband. The perpetual virginity of Mary was very sharply and copiously defended by Jerome, let this one thing suffice us, that it can be very fond and il gathered out of the words of the Evangelist what became of her after that Christ was borne. He is called the first borne, but not in any other respect, but that we might know that he was borne of a virgin. It is denied that joseph had to do with her, until she had brought forth: this also is restrained unto the same time, but what followed after he doth not declare. It is sufficiently known that such is the use of the scriptures: and certainly, no man will at any time move question of this matter, except he be curious: and no man will obstinately stand in the same, except he be a contentious brabbler.  
Matthew. Mark. Luke 2.   
1. And it came to pass in those days, that there came a commandment from Augustus Caesar, that all the world should be taxed.  
2. This first taxing was made, when Cyrenius was governor of Syria.  
3. Therefore went all to be taxed, every man to his own City.  
4. And joseph also went up from Galilee out of a city called Nazareth, into judea, unto the city of David, which is called Bethlehem, (because he was of the house and lineage of David)  
5. To be taxed with Marie, that was given him to wife, which was with child.  
6. And so it was that while they were there, the days were accomplished that she should be delivered.  
7. And she brought forth her first begotten son, and wrapped him in swaddling clothes, and laid him in a cratch, because there was no roum● for them in the Inn.   
Luke declareth how it came to pass that Christ should be borne in the city of Bethlehem, when that mary his mother dwelt in an other place, and was now near unto her travel. And first he excludeth all human counsel, when he saith that joseph and Mary left their house and came thither, that they might be taxed according to their family and stock. If through their own devise and counsel, they had changed their place that Mary might be delivered in Bethlehem, then should we only have considered the persons themselves: but now, when that they have no other purpose, but that they might obey the commandment of Augustus, we plainly see that they as blind folks were led by the hand of God thither, where it behoved Christ to be borne. And this seemeth to fall out by fortune, as profane men ascribe unto fortune all other things which are not governed by the determined counsel of men.  
But it is not sufficient simply to behold what is done, but we must also remember what was forespoken by the Prophet many ages before. And this comparison shall evidently show, that this tax was not commanded by Augustus Caesar, and joseph and Marie removed not from their house, that they might at that time come to Bethlehem, without the wondered providence of God: so we see that sometime the holy children of God, although they wander in mind, not knowing whether they go, yet they hold the right way, because the Lord directeth their steps: and the wonderful providence of God doth no less show itself in this, that the tyrannical government draweth Marie from her house that the prophesy might be fulfilled. God by his Prophet had appointed the place (as we shall after see) where he would his son should be borne: but if Mary had not by force been compelled, she had determined to have been laid at home. Augustus' commanded that a tax should be seized in juda, & that every man should give his name, that thence forth they might pay a yearly tribute, which before they were wont to pay to God. So that which God used to require of his people, a profane man doth violently snatch unto himself: and that were as much, as if he should bind the jews wholly to himself, and should forbid that after that they should be accounted for the people of God. So when the matter was come to utter despair, and the jews seemed for ever to be cut off and alienated from the government of God: God doth not only speedily and beyond the hope of all men, give a remedy, but he useth that wicked tyranny for the redemption: for the governor (or whosoever he was that was Caesar his deputy) while he executed that which was given him in commandment, was the secret messenger of God, to fetch Mary to the place appointed of God. And certainly to this purpose tendeth the whole history of Luke, that the faithful might know that Christ was brought forth from his birth by the hand of God. For this availeth not a little for the assurance of faith, that Marie was suddenly and against her own mind drawn to Bethlehem, that the redeemer might come from thence, as he was promised.  
1. All the world. This Synecdoche ought not to seem hard, seeing that it was used in divers places by the Roman writers: and I doubt not but that this tax was general throughout all the provinces, that it might be the more tolerable and not so odious, yet the manner of the tribute might be divers. That this was the first taxing I interpreat, because that the jews then as it were throughly tamed, had this new and unaccustomed yoke laid upon them. For that which some say that it was the first after that Cyrenius was governor of Syria, hath no colour in it: for there was a yearly tribute, but the description or taxing was not made every year. Therefore this is the meaning, that the jews were then more grievously oppressed. There is no absurdity in the diversity of the governors name, while some call him Cyrenius, some Quirinus or Quirinius: for we know that the Greeks in translating the Latin names, often change somewhat in the pronunciation. But there riseth a far greater difficulty than this from other where: for josephus in his eighteenth book of Antiquities the first chapter, declareth that when Archelaus was banished to Vienna, Quirinus came as Proconsul, who should unite judea to the province of Syria.  
Also it is agreed upon amongst the writers, that Archelaus reigned nine years after the death of his father Herode, whereof it is gathered, that there were above thirteen year between the birth of Christ, and this taxing. For almost all subscribe to Epiphanius, who affirmeth that Christ was borne the xxxiij. year of the reign of Herode, that is four years before his death. This also is not a little doubtful, that the same josephus in the third chapter of the 18. book, sayeth that this taxing fell in the 37. year after the victory won at Actium. If that be true, Augustus lived almost seven years longer at the most, so eight or nine years shall be detracted from his age. For it appeareth out of the third after Luke, that he had then reigned but fifteen year. But seeing it is certain that the age of Christ is better known, then that the same aught to be called into question, so it is not unlike but that josephus had forgotten himself in this matter, as also in many others. And truly the Chronicles declare that Quirinus was Consul about nineteen years before that Antonius was overcome, and that Augustus enjoyed the Empire alone, so he was a very old man when he was sent into the province. Observe that the same josephus numbereth four governors of judea in the space of eight years, yet he granteth that the fift governed eleven years: that was Valerius Gratus whom Pontius Pilate succeeded. Yet there may be given an other answer, that they could not go through with the tax, presently as it was commanded, for josephus declareth that Coponius was sent thither with an host, that he might keep the jews under, whereof it is easily gathered that through the tumult of the people, this tax was for a time hindered. And the words of Luke do bear this interpretation, that there came out a commandment about the time of Christ's nativity for taxing the people: but the description could not be made, except the estate of the kingdom had been changed, because that judea was brought into a part of the province: so this latter part was added in stead of correction. This first description was under the governor Cyrenius: that is, it was then first brought to effect. Though the question is not yet wholly answered. For to what purpose should the people be taxed, when that Herode governed judea, who paid no tribute to the Roman Empire. I answer there is no absurdity in the matter, if Augustus (that he might accustom the jews to the yoke, whose stubbornness was sufficiently known) would also have them taxed under Herode: and the peculiar kingdom of Herode was no hindrance but that the jews in the name of a tribute might pay somewhat for every of their heads to the Roman Empire: for Herode only reigned by entreaty, and almost servilely. I know not from whence Eusebius took that which he sayeth, that this taxing was decreed by the consent of the Senate.  
7. There was no room for them in the Inn. Hear we see not only how poor joseph was, but also how sharp that tyranny was, that no excuse is received, but that joseph is compelled in that troublesome time to bring his wife near unto her travel, with him. And it is to be supposed that they which came of the kingly stock were more sharply and more reproachfully handled then the rest. joseph was not so blockish, but that he was careful to provide for the travel of his wife, and so he would willingly have eschewed this necessity.  
But because he could not, enforced, he giveth place, and commendeth himself to God. Yet we see what a beginning of life the Son of God had, and in what place and swaddling clouts he was entertained. And the manner of his birth was such, because that to this end he took our flesh, that for our sakes he might humble himself: therefore he was cast out into a stable, and laid in a manger, and had the roumthe of a guest denied him amongst men, that he might open heaven for us, not only as guestwise, but as an eternal kingdom and an inheritance, and that the Angels should admit us into their fellowship.  
Matthew. Mark. Luke 2.   
8. And there were in the same country shepherds, abiding in the field, and keeping watch by night because of their stock.  
9 And lo, the Angel of the Lord came upon them, and the glory of the Lord shone abou● them, and they were sore afraid.  
10. Then the Angel said unto them, Be not afraid: for behold, I bring you tidings of great joy that shall be to all the people:  
11. That is, that unto you is borne this day, in the City of David a Saviour, which is Christ the Lord.  
12. And this shall be a sign to you, ye shall find the child swaddled, and laid in a cratch.  
13. And strait way there was with the Angel a multitude of heavenly soldiers praising God, and saying:  
14. Glory be to God on high, and peace in earth, towards men good will.   
8. And there were shepherds. It should have been in vain to have Christ borne in Bethlehem, except it were known to the world. Yet the manner which Luke describeth seemeth unlikely in the judgement of men. First; Christ is revealed but to a few witnesses, and that in the dark night. Then, when God had at hand many both honourable and excellent witnesses, which being put by, he choose only sheapherds, that is, men contemned and of no estimation. The reason and wisdom of flesh must of necessity here become foolish, and let us confess, that the foolishness of God excelleth what soever is, or seemeth to be wise in this world. 1. Cor. 1. 25. But this also was a part of the humbling of him, not that any thing of the glory of Christ was by this taken away, but only that he should lie hid for a time. Furthermore, as Paul, 1. Cor. 2. 4. admonisheth, that the Gospel is contemptible according to the flesh, that our faith might be grounded in the power of the spirit, and not in high words of man's wisdom, or in any glory of the world: So God from the beginning laid up this incomparable treasure in frail vessels, that the obedience of our faith might the better be proved.  
Wherefore if we desire to come to Christ, let it not grieve us, to follow them whom the Lord to the overthrowing of the pride of the world, hath taken as masters even out of the filth of the beasts.  
9 The Angel of the Lord came. He sayeth, that the glory of the Lord shone about the shepherds, whereby they might know the Angel. For it should have little availed to have that told them of the Angel, which is reported by Luke, except God by some visible sign had witnessed that that came from him which they heard. Therefore the Angel appeared unto them not in any common shape, or without dignity, but adorned with a brightness of heavenly glory, which should move the minds of the shepherds, that they might receive the word which was brought them no otherwise, then as out of the mouth of God himself. From thence came that fear, whereof Luke presently speaketh, whereby God useth to humble the hearts of men, that he might get reverence to his word, as I have before declared.  
10. Be not afraid. This exhortation tendeth to the taking away and lightening of the fear: for although it be profitable that the minds of men should be stricken with fear, that they might learn to give God his honour, yet together with it they have need of comfort, lest they should be utterly overwhelmed. For it can not be, but that the majesty of God should swallow up the whole world, if the terror that it hath in it, were not mixed with some sweetness. Therefore the reprobate fall down half dead, because he appeareth to them but as a judge: but the Angel that he might refresh the minds of the shepherds, testifieth that he was sent for an other end: namely, that he might declare the mercy of God. For this voice doth not only raise up those men that are fallen, but restoreth those that are lost, and calleth back from death to life, where they hear that God is merciful to them. But the Angel sayeth that he bringeth tidings of great joy, than he addeth the cause or matter of this joy, that there is a Saviour borne. By which words we are first taught, that until men have peace with God, and that they be reconciled by the grace of Christ, what joy soever they conceive, is but vain and deceitful. The wicked ones do often triumph with a drunken and a mad mirth: but except there be a mean and a pacifier between God and them, of necessity they must be miserably tormented with blind stings of their conscience. Furthermore, although that flatteringly and daintily they nourish up themselves in delights, yet their pleasures are so many torments to them. This then is the beginning of a perfect joy, to feel the fatherly love of God towards us, who only giveth peace to our minds: and this is the joy in the holy Ghost, wherein Paul sayeth that the kingdom of God doth consist, Rom. 14. 17. And that Epithyte of Great is therefore added, that we might not only know that we should especially joy in our salvation offered us in Christ: but that the greatness of this good is such and so unmeasurable, that it worthily recompenseth all the sorrows, griefs and troubles of this present life. Wherefore let us learn so to be satisfied with this one Christ, that the feeling of his grace might exceed all the troubles of the flesh, yea and at the length abolish the same. That shall be to all the people. Although the Angel speaketh to the shepherds only, yet he declareth that this message of salvation which he bringeth them, reacheth further, so that not they only should hear it privately, but others also should hear the same. Furthermore observe that this joy is said to be common to all people, because it was generally offered to all. For God promised Christ, not to one, or to other, but to all the seed of Abraham.  
And that the jews, for the most part, were deprived of that joy, which belonged unto them, was because of their unbelief: as at this day God calleth generally all to salvation by the Gospel, but the unthankfulness of the world bringeth to pass, that few enjoy this grace equally proffered to all. Therefore this joy being included amongst a few, is yet called common in respect of God. But although the Angel speaketh only of the elect people, yet now that the wall is broken down, the same message belongeth to all mankind: for Christ preacheth peace not only to them which are near: but also to them that are far off; and no less unto strangers, then to them that are of the household. Eph. 2. 17. But because that until the coming of Christ this covenant was peculiar with the jews, therefore the Angel separateth them from all other nations.  
11. Unto you is borne this day. Here is expressed the cause of the joy, as even now we declared, that is, because the redeemer, which in times past was promised, is borne: who should restore the Church of God into his estate. And the Angel doth not speak, as of a thing utterly unknown, but he taketh the beginning of his message out of the law & the Prophets: because that it had been in vain for him to have used this manner of speech to the Gentiles and profane men. Christ the Lord to you is borne a Saviour: that same is also the cause why he maketh mention that he was borne in the city of David, which had been in vain, but for the renewing of the remembrance of those promises, which were every where known and famous amongst the jews. To be short, the Angel applieth his speech to his hearers, which were not altogether ignorant of the promised redemption. And he joineth the Gospel with the doctrine of the law and the Prophets, as that which springeth out of that fountain. But seeing that Sot●r expresseth more amongst the Greeks, as Cicero witnesseth, Verrina 4. 109. then Seruator doth amongst the Lattins: and that there is not extant a latin word, which answereth unto the same: I have thought it better to speak barbarously, then to diminish any thing from the power of Christ: And I doubt not but that the common interpreter, and the old doctors of the Church, had the same purpose: therefore is Christ called salvator, as he which bringeth full salvation. And also this pronoun to you, hath a great Emphasis: for it should but smally avail to hear that a Saviour was borne, except that every man might apply it, as that he was borne to him. In this manner speaketh Isaias, chap. 9 6. A child is borne to us, a son is given to us. So also saith Zacharyas 9 9 Behold thy king cometh unto thee, poor.  
12. And this shallbe a sign unto you, you tha● find the child swaddled. The Angel answereth to that, whereat the shepherds might have taken offence, and whereby their faith might have been hindered: for what a mockery ●s it, to see him laid in a stall, which was sent from God, as the king and only Saviour. Therefore, lest this vile & abject estate of Christ, should fear the shepherds from faith in Christ, the Angel foretelleth them what they shall see. And this order (which to the judgement of man may seem absurd, and almost ridiculous) doth the Lord daily use towards us. For by the voice of the Gospel sent down from heaven he doth command us to embrace Christ crucified, and he setteth signs in earthly and transitory elements, which might lift us into the glory of blessed immortality: so he promising us a spiritual righteousness, setteth a little water before our eyes, and he sealeth eternal righteousness to our soul by a small taste of bread and wine. If that the stable offend not the shepherds, and that they nevertheless seek their salvation from Christ, and that they submit themselves under the government of him, being yet but an infant, there ought no sign, be it never so contemptible darken his glory with us: but at the least that we might humbly worship him, sith that he is ascended into heaven, & sitteth at the right hand of the father.  
13. And str●ght way there was a multitude. Although that in one Angel there was given a show of God's glory● yet GOD would that his son should be more royally adorned, and that aswell for the confirming of us, as of the shepherds. The credit of two or three witnesses is sufficient amongst men to take away a doubt: but the heavenly host with one consent and with one voice give testimony to the son of God. Then what a perverseness were it, not to credit the general testimony of the Angels, whereby our salvation in Christ is witnessed? whereby we gather how detestable this incredulity is unto God, which disturbeth this sweet harmony both of heaven and earth? Again, we are to be condemned of more than beastly blockishness, if this song (which the Angels with one consent have song that they in words might begin to us) do not kindle in us a faith and an endeavour to praise God. Add this also, that the Lord would by this example of heavenly melody, commend unto us the unity of faith, and exhort us with one consent to sing his praises upon the earth.  
14. Gl●ry in the highest▪ The Angels begin with thanks giving, or with the praises of God, because that the scripture every where teacheth us that we are redeemed from death, to this end, that aswell in tongue as in works we might testify our thankfulness to God. Let us therefore remember that this is the final cause wherefore God reconciled us to himself by his only begotten son, that the riches of his grace & great mercy being made known, his name might be glorified. And at this day how much every one of us is strengthened through the knowledge of grace to set forth the glory of God, so much hath he profited in the faith of Christ: yea as oft as mention is made of our salvation, we must know that there is as it were a sign given us, to stir us up to giving of thanks and praises unto God. In earth peace. This is the more usual reading, that then the third clause may follow, towards men goodwill▪. And although for the sum of the matter there is no great difference, which of the two thou readest: Yet the other interpretation seemeth to agree better, because it is not to be doubted, but that these two clauses agree together, Glory to God on high, and in earth peace: but except thou opposest men unto god, it cannot be a full Antithesis. Peradventure this preposition En deceived the interpreters: because that the sense of the words was dark, to say peace to be in men. But seeing that in many places of the scripture this preposition is superfluous, there is no cause why it should hinder Vs. Yet if any hall rather place it in the latter clause, the same sense shall still remain, as I will presently declare. Now it is to be seen what the Angels mean by this word peace: certainly they speak not of the outward peace, which men maintain between themselves, but he saith that the earth is appeased, when men are reconciled to God, & are quiet within in their minds. We know that we are borne the children of wrath, and by nature that we are enemies to God; so that it is then necessary that we should be vexed with horrible disquietness, so long as we find God offended with us: therefore a short and an evident definition of peace is to be gathered of the contraries, that is of the wrath of GOD, and the terror of death, and so there is a double relation to be had: the one to God, the other to men, because that we have then peace with God; and he blotting out our guiltiness: & not imputing our sins, beginneth to be merciful unto us: and we resting in his fatherly love; do call upon him with a sure faith, & without fear we rejoice in that salvation promised us. And although that in job 7. 1. the life of man upon earth is called a continual warfare, and the thing itself declareth that there is nothing more troublesome than our estate, while we remain here in the world, yet the Angels expressly place peace on the earth, that we might know that no troubles can hinder us, but that we enjoying the grace of Christ, might have settled & quiet minds. therefore let us remember that there is a seat of peace placed even in the mids of the storms of temptations, amongst divers dangers, amongst violent tempests, in the midst of battles & fears, lest our faith being driven back with any of these engines, should waver or wax faint. Good will. I know not how it came to pass, that it was put in the genitive case: certainly the common translation, which hath unto men of goodwill▪ aught not only to be forsaken as adulterous, but because it corrupteth the whole sense. Yet many are deceived also, which reading it in the nominative case, good will do refer the same to men, as if it were an exhortation to them to embrace the grace of Christ. I grant that it is no otherwise confirmed, then as God offereth his peace unto us, except that we receive the same. But seeing that Eudokia is taken in every place in the scriptures, for that which the Hebrews call 〈◊〉, the old interpreter translated it Beneplacitum. This place is very ill expounded of the accepting of grace. But that which the Angels speak of, doth rather show the fountain of peace, that we might know that it is a free gift, & to flow out of the meeremercy of god. If you please to read it Good will in men▪ it shall not be amiss in respect of the sense: for in this manner of speech the cause of the peace shall also be noted: that is, that God freely accepteth men into his favour, with whom he before had warlike or deadly discord. If thou wilt read peace of goodwill, for willing, I will not be against this exposition: yet that is the plainest to have Eudokian put appositively, that we might know from whence peace cometh to us.  
Matthew. Mark. Luke. 2.   
15. And it came to pass, when the Angels were gone away from them into heaven, that the shepherds said one to another, let us go then unto Bethlehem, and see this thing that is come to pass, which the Lord hath showed unto us.  
16. So they came with haste, and found both Mary and joseph, and the babe laid in the cratch.  
17. And when they had seen it, they published abroad the thing, which was told them of that child.  
18. And all that heard it wondered at the things, which were told them of the Shepherds.  
19 But marry kept all these sayings, and pondered them in her heart.  
20. And the shepherds ▪ glorifying and praising God, for all that they had heard and seen, as it was spoken unto them.  
21. And when the eight days were accomplished, that they should circumcise the child, his name was then called jesus; which was so named of the Angel, before he was conceived in the womb.   
15. After the Angels were gone away. Here is the obedience of the shepherds described unto us: for when the Lord had appointed them as witnesses of his son to all the world, he effectually spoke to them by the Angels, lest that should be forgotten, which was told them. It was not plainly and by word commanded them, that they should come to Bethlehem: but because that they sufficiently understood that the counsel of God was so, they make haste to Christ, as at this day, when we know that Christ is showed unto us, to this end, that our hearts by faith might come unto him, our loitering cannot be excused.  
And Luke doth not in vain declare that the Shepherds took counsel of their journey assoon as the Angels were departed, lest we suffer (as many use) the word of God to vanish away with the sound, but that it may take lively roots in us, and thereby that it may bring forth his fruit, when it hath ceased to sound in our ears. Furthermore, it is to be noted, that the shepherds do mutually exhort one an other: for it is not sufficient for every one of them to look to themselves, except that also there be used mutual exhortations. Luke amplifieth the praise of their obedience, when he saith that they made haste, even as a promptness of faith is also required of us. Which the Lord hath showed unto us. Very skilfully and rightly do they ascribe that to God, which they heard not but from the Angel, for, whom they acknowledge as the minister of God; they also think worthy of that authority, as if he had put on the person of the Lord. Therefore for this cause doth the Lord call us back often unto himself, lest the majesty of his word should become of no estimation in the sight of men. Again we see here, that they account it to be an offence in them to neglect that treasure showed them of the Lord: for of that knowledge revealed to them, they argue that they must go to Bathlehem, that they may see. And so it behoveth every one of us, according to the measure of his faith and understanding to be prepared to follow whether as God calleth.  
16. They found Mary. That truly was an unseemly sight, and by that only they might have been driven from Christ: for what is there more unlikely, then to believe that he should be king of all the people, who was not accounted worthy of a mean place among the common people? and to hope for the restitution and salvation of the kingdom from him, who for his want & poverty was thrown out into a stable? Yet Luke writeth that none of these things hindered the shepherds, but that with great admiration they praised God: namely because that the glory of God was thoroughly fixed in their eyes, and the reverence of his word printed in their minds, that whatsoever they met with either infamous or contemptible in Christ, they with the height of their faith do easily pas●e over the same. Neither is there any other cause why every of those small offences do either hinder or turn our faith from the right course: but because that we taking small hold upon God, are easily drawn hither and thither. For if this one cogitation possessed all our senses, that we have a certain and a faithful witness from heaven, it were a defence strong and stable enough against all kind of temptations, and it should well enough fortify us against all offences.  
17. They published abroad the thing which was told them. Luke commendeth the faith of the shepherds, in that they delivered sincerely through their hands, that which they received from the Lord: and it is profitable that the same should be witnessed for all our sakes, that they might be, as second Angels for the confirming of our faith. Again, Luke teacheth that they reported that which they had heard not without profit. And it is not to be doubted, but that the Lord gave effect to their word, lest it should be mocked or despised. For the estate of the men discredited the matter, and the matter itself might seem to be but fabulous. But the Lord suffereth not those things to be in vain, which he enjoineth them. And although this manner of working smally pleaseth the judgement of men, that the Lords will is that his word should be heard of poor and mean men: yet it is approved of God himself, and used partly to humble the pride of flesh, and partly to prove the obedience of the faith: but that all men marvel, and no man moveth his foot, that he might come to Christ: hereof it may be gathered, that they hearing of the power of God were amazed, not being stricken with any earnest affection of the heart: wherefore this word was not so much spread abroad for their salvation, as that the ignorance of all the people might be inexcusable.  
19 Marry kept all those, The diligence of mary in considering the works of God is proposed to us for two causes. First, that we might know that the keeping of this treasure was laid up in her heart, that, that which she had laid up with her, she might publish the same to others in time convenient. Next, that all the godly might have an example which they might follow. For if we be wise, this aught to be the especial travel, and the chief study of our life, that we might be diligent to consider the works of God, which should build up our faith. Furthermore, the word conserve is referred to the memory: and Symballein doth else signify to confer, as to make up one perfect body, by gathering all things together, which agreed amongst themselves to prove the glory of Christ. And Mary could not wisely consider the value of all things together, but by conferring some things with others.  
20. Glorifying and praising of God. This also appertaineth to the common use of our faith, that the shepherds might certainly know it to be the work of god. And the earnest glorifying of God which is praised in them, is a certain secret reproof of our sluggishness, or rather of unthankfulness: for if the swathing clouts of Christ so much prevailed amongst them, that they could rise out of the stable and cratch even unto heaven: how much more effectual ought the death and resurrection of Christ be with us, that we might be lifted up to God. For Christ was not only lift up from the earth, that he might draw all things after him: but he sitteth at the right hand of the father, that we which are pilgrims in this world, might with our whole heart meditate of the heavenly life. But Luke declareth the true nature of godliness, when he saith that the witness of the Angel was in steed of a rule to the shepherds, to the which they directed all things. For than is faith rightly holp by the works of God, if it directeth all things to that purpose, that the truth of God, which is revealed in his word may more clearly shine forth.  
21. That the child should be circumcised. That which generally is to be considered of circumcision, let the readers fetch out of Goe 17. 10. It shall be sufficient at this time briefly to touch those things, which belong to the person of Christ. God would that his son should be circumcised, that he might be subject to the law: for circumcision was a solemn sign, wherewith the jews were initiated into the observation of the law. Paul declareth the end, Gal. 4. 4. when he saith that he was made under the law, that he might redeem them which were under the law. Therefore Christ taking circumcision professed himself a servant of the law, that he might obtain liberty for us. And so by this mean not only the servitude of the law was abolished by him: but the shadow of the ceremony was applied to his sound and perfect body, that it might soon take an end. For although the abrogating of it depended of the death and resurrection of Christ, yet this was a certain beginning of the same, that the son of god suffered himself to be circumcised. His name was then called jesus. This place also witnesseth, that it was a manner received amongst the jews; that on the day of circumcision▪ they gave names to their children, as we at this day use to do at baptism. But the Euangeliste noteth two things, that the name of jesus was not given unto the son of God, rashly or for the pleasure of men, but that the Angel brought it from heaven: Then that joseph & Mary obeyed the commandment of God: & this is the consent of our faith with the word of God, that that word going before, we should speak to the same, and our faith should answer to his promises. Especially Luke commendeth unto us the order of publishing of the word, when he saith that salvation was testified by the mouth of men, which was promised by the Angel from above through the grace of Christ.  
Matth. 2. Mark. Luke. 
1. When jesus then was borne at Bethlehem in judea, in the days of Her●●e the king: behold there came wise men from the East to jerusalem.  
2. Saying, where is the king of the jews that is borne? for we have seen his star in the East▪ and are come to worship him.  
3. When king Herod heard this, he was troubled, and all jerusalem with him:  
4. And gathering together all the chie●● Priests and Scribes of the people, he asked of them where Christ should be borne.  
5. And they said unto him, at Bethlehem in judea: for so it is written by the Prophet:  
6. And thou Bethlehem in the land of juda ar● not the least among the princes of juda: for out of thee shall come the governor, that shall feed my people Israel.     
1. When jesus was then borne. Matthew concealeth the cause why Christ was borne at Bethlehem: but the spirit of God, who had appointed the Evangelists as his Scribes, seemeth advisedly so to moderate their style, that with most notable consent, they all writ one and the same history, though it be in divers manners: that thereby the truth of God might be the more certain and evident, when as it was openly manifest, that his witnesses did not purposely before consent to speak, but every one separate from other, nor having one respect of an other, did simply and freely write that, which the spirit taught them.  
Furthermore, here is a history declared worthy to be remembered, that God fetched wisemen out of Chaldea or Persia, which should come into judea to worship Christ, where he lay without honour, and contemned. Truly a wonderful counsel of God, that God would his Son should come forth into the world under this obscure humility: yet he excellently adorned him, as with phrases; so with other tokens, lest any thing for the trial of our faith had been wanting from his divine majesty: yet here is to be noted a notable harmony of things seeming to be repugnant. The star from heaven declareth him to be a king, whose throne is the beast's & stall, because that he is denied a place even amongst the common sort of men. His majesty shineth in the East, which not only appeareth not in judea, but is also difiled with many reproaches. To what purpose is this: namely, the heavenly father's will was to appoint that the star and the wisemen should lead us the right way to his son: but yet he stripped him naked of all earthly honour, that we might know his kingdom to be spiritual. Wherefore this story is not only profitable, because that God brought these wisemen to his son, as the first fruits of the Gentiles: but also because he would set forth the kingdom of his son, as with the praise of them, so of the star for the help of our faith, lest the wicked and malicious despite of his own nation, should cause him to be despised of us.  
It is sufficiently known, that the Astrologers and Philosophers with the Persians & the Chaldeans were called Mag. (i. wisemen:) Therefore is is easily to be conjectured that these came out of Persia. Furthermore how many they were in number, it is better not to know, because the Euangeliste doth not express it, then rashly to affirm for certain, that which is doubtful.  
A childish error lead the Papists, that they imagined them to be three, because Matthew saith that they offered gold, franckencense and myrrh: as if he should distinctly assign a proper office to every of them, and that rather he should not declare that these three things were generally offered by them. Whosoever that old writer was, whose unperfect commentary upon Matthew beareth the name of chrysostom, and is accounted amongst Chrisostomes' works, saith that they were fourteen: which hath no more colour, except that peradventure it came by tradition of the fathers, yet that same also hath no assurance. But the Papists are more than ridiculous, which imagined to themselves that they were kings, because they did read that before said Psal. 72. 10. That the kings of Tharsis, of the Isles and of Saba should come, which should offer gifts to the Lord: Verily they are wise workmen, who that they might give a new shape to men, they have begun at the turning of the world: for of the South and West they have made the East.  
And it is not to be doubted, but that by the just revenge of God, they were so amazed, that their gross ignorance might be laid open to the reproof of all men, who made no religion to corrupt the truth of God, and to turn the fame into a lie. But here is first demanded, whether this star was one of the number of them, which the Lord in the beeginning created, for the garnishing of heaven: then whether the knowledge of Astrology brought these wise men hither, that thereby in mind they conceived the birth of Christ. Although we may not contentiously strive of these matters, yet it is to be gathered out of the words of Matthew, that it was not a natural star, but extraordinary: for it was not by the course of nature, that at certain times it vanished away, and after suddenly shone again: then that it went a straight course towards Bethlehem, and at the length that it stood fixed over the house wherein Christ was, none of which things agreeth to natural stars. It is more probable that it was like to a Comet, and that it was seen in the air, rather than in heaven. And it is no absurdity, that Matthew speaking according to the manner of the people improperly called it a star: hereof is almost gathered an answer of the second question. For seeing it is certain, that Astrology is contained within the bounds of nature, the wise men could not by the only direction of the same have come to Christ: therefore it behoved them to be helped by a secret revelation of the spirit: yet I deny not but that they had some beginning or seed out of the art: but I say it was necessary that the same should be holp with some new and extraordinary revelation, lest it should be in vain or vanish away.  
2. Where is he that is borne king? That some interpreters think a king borne, to be secretly opposed against a king made or created, seemeth to me to be too subtle: therefore I take it more simply that the wise men mean that this king was lately, borne, and remaineth yet an infant, that they might make a difference between him and a king grown in age, and holding the government of the people: for presently they say, that they were moved neither with the fame of his acts, or with his present greatness openly known, but by a divination from heaven, of a thing that was to come. But seeing that the sight of the star was so effectual with the wisemen, woe be to our sluggishness, which so coldly seek Christ the king revealed unto us.  
We come to worship him. The star was showed to this end, that it might draw the wisemen into judea, that they might be witnesses and proclaimers of the new king. But for that which appertaineth to them, they came not to give any godly worship to Christ, as is due to the son of God, but after the Persian manner, they would salute him as a most excellent king. For it is not probable that they thought more of him, then that he should be endued with singular power and dignity, that he might worthily turn all men into admiration and reverence of him. For it may be, that they would before hand get his favour, that they might have him friendly and favourable to them: If peradventure it came to pass, that he obtained the government of the East.  
3. Herod the king was troubled. Herod was not ignorant of the prophecies, wherein the jews had a king promised them, who should restore their afflicted and overthrown conditions into a happy estate. For he had from a child lived in that kingdom, and had perfectly learned all their matters. Add also that this rumour was so spread, that it could not be unknown to the people which dwelled near about them: yet he is troubled as it were with a new matter, unheard of before: that is, because he distrusting God and his promises, thought it but vain to hope for a redeemer, especially seeing he imagined (as proud men use to do) with a foolish confidence, that he had established the kingdom to him and to his. But seeing he being drunken in his own felicity, had before in his security contemned the prophecies, now is he suddenly feared with the remembrance of them. For he should not so much have been moved with the simple speech of the wisemen, if the oracles or prophecies had not come into his mind, which before seemed to be as toys, & of no importance: so the Lord, after he hath suffered the unbelievers to sleep, suddenly he shaketh them out of their rest. That which Matthew saith, that jerusalem also was troubled, may be expounded two ways: either that with the sudden novelty of the matter, the citizens were tumultuously raised up, as if that they very desirously received the joyful message of the king that was borne then: or that they being accustomed to mischiefs, and through long patience being covered with unsensiblenesse, feared a change, lest that greater calamity should rise thereof. For they were so worn and almost consumed with continual wars, that a miserable and cruel servitude joined with peace, was not only tolerable, but was also to be wished for of them: whereby it is to be perceived how ill they had profited under the whips of God. For they were so benumbed with amazedness, that the promised redemption and salvation after a sort stanck before them. And I doubt not but that Matthew would have their unthankfulness noted: for that they being tired with a weariness of evils, had thrown away the hope and desire of grace promised them.  
4. Gathering together the chief Priests. Although there was no speak at all of Christ in Herodes court, yet assoon as the wise men had made mention of a king, the prophecies came into their mind, which before were forgotten: so Herod presently conjectureth, this king, for whom the wisemen seek, to be that Messiah in times past promised from the lord. And here again it appeareth, that Herod was wonderfully afeared, while that he so carefully inquireth; and no marvel: for seeing that all tyrants are fearful, and that their own cruelty strikes more fear into themselves, than it doth unto others: It behoveth Herod to be afraid above all other, as one that perceived himself to reign against the lord. Furthermore, this new inquisition declareth how gross the contempt of Christ was before the coming of the wisemen. That the Scribes and high Priests do sincerely answer out of the scripture (who yet afterwards furiously endeavoured to corrupt the whole scripture, lest they should give any testimony or credit to Christ) is therefore done, because that as yet Christ had not troubled them with his Gospel; so all the wicked ones do easily subscribe to God in all general principles: but when the truth of God doth urge them nearer, than they vomit forth the poison of their contumacy: of the which thing at this day we have a notable example in the Papists: for without controversy they confess that Christ is the only begotten son of God, clothed with our flesh, and they acknowledge in the two natures one person of God and man. But when we come to the power & office of Christ, there presently riseth a conflict: because they will not suffer themselves to be brought into order, much less to be brought to nothing. In sum, as far as the wicked think that nothing is taken from themselves, so much reverence they will grant to God and to the scripture. But when that Christ hand to hand striveth with ambition, covetousness, pride, vain hope, hypocrisy, and deceits, then forgetful of all modesty, they are carried into madness. Therefore let us know that wicked affections are the chief cause of blinding the enemies of the truth, which turn light into darkness.  
6. And thou Bethlehem. It is not to be doubted, but that the Scribes did faithfully cite the words of the text in their own tongue, as it is in the Prophet: but it was enough for Matthew to note the place: and because that he writ in Greek, he followed the allowed translation. For by this place and such others it is easily gathered, that the Gospel was not written by him in the Hebrew tongue. Furthermore, this is always to be observed, as oft as the apostles do cite any testimony of scripture, although they render it not word for word; nay, sometime they are far from the same: yet they are very aptly and fitly applied of them to the matter. Wherefore let the readers always mark to what purpose the Evangelists bring the places of scripture, let them not stand scrupulously upon every word, but let them be content with this one thing, that the scripture is never wrested by them into a divers sense: but that it is properly applied to the peculiar and proper use. And certainly seeing it was their purpose to give milk to drink to infants and novices in the faith, which were not yet able to take sound meat: no religion stayed them that less diligently and exactly they should inquire what the scripture teacheth of the son of god, and so that taste which the Apostles give them, should lead them to the fountain. Now let us return to the prophesy of Micheah. These are the words that are read in the Prophet; and thou Bethlehem Ephrathah art little to be among the thousands of judah: yet out of thee shall he come forth unto me, that shallbe the ruler in Israel. Matthew for Ephrathah putteth juda, but in the same sense: for the mind of Micheah was only by this note, to put a difference between this Bethlehem, whereof he speaketh, & that other in the tribe of Zabulon. There is more difficulty in the rest of the text: for the Prophet saith that Bethlehem is little, that it should be accounted amongst the governors in juda. Matthew on the other side extolleth the dignity, as that it should be one of the chief. This cause moved many interpreters that they read this place of the Prophet interrogatively: yet some of a better judgement thought that Matthew would in this change set forth the praise of the grace of God: because that his poor and obscure town was made a place of the birth of this great king. But although that Bethlehem excelled in this honour, yet it profited nothing the dwellers there; so that it rather fell into a grievouser destruction, because that the redeemer was worse than unworthily received thither. Matthew also for a ruler putteth this word shepherd: yet he expresseth both two, for that he declareth that Christ should be the captain of the people, and that the office of feeding was committed unto him.  
Matthew. 2. Mark. Luke. 
7. Then Herod privily called the wisemen, and diligently inquired of them, the time of the star that appeared;  
8. And sent them to Bethlehem: saying, go, and search diligently for the babe, and when ye have found him bring me word again, that I may come also and worship him:  
9 So when they had heard the king, they departed, and lo, the star which they had seen in the East, went before them, till it came, and stood over the place where the babe was.  
10. And when they saw the star, they rejoiced with an exceeding great joy.  
11. And went into the house, and found the babe with Mary his mother, and fell down and worshipped him, and opened their treasures, and presented unto him gifts, even gold, and incense, & myrrh.  
12. And after they were warned of God in a dream, that they should not go again to Herod, they returned into their country another way     
7. Herod privily called the wisemen. The tyrant durst not show his fear & carefulness, lest he should so arm the people with audacity, with whom he knew himself hated: therefore openly he dissebleth the cause as though it per tained not to him. But privily he inquireth, that he may prevent the present peril. But although an evil conscience made him fearful, yet it is not to be doubted but that stroke his mind with an unusual fear, that being destitute of counsel, & distraught in mind, he was for the time amazed. For there is no easier a matter, then under the cloak of humanity to suborn a companion from amongst the courtiers, which espying out the whole matter, might presently return. Certainly Herod was wonderful subtle, & there was in him a rare magnanimity; so that it is the more to be wondered at, that now in so extreme danger, when as he had a remedy at hand, that he should lie astonished & half dead: wherefore we may know that it was wonderful, that the son of God did then escape the jaws of the lion. And the Lord at this day doth no less bewitch his enemies, lest they should devise a thousand sleights to hurt & to destroy his Church: nay, that they often take not the occasions which are in a readiness. And the Lord by an other means, as we shall see, laughed to scorn and mocked the subtlety, wherewith he had deceived the wisemen, feigning that he himself would come to worship him. But as Heord fearing the tumult of the people, was bereft of his mind; so again he was so mad, that he did neither doubt nor fear, to stir up God against himself: for he knew that if a king was borne, that he was ordained of God, that he might raise up the decayed throne of David. Therefore he sets not upon men, but foolishly he presumes to war with God: Both therefore is to be noted, that he was taken with a spirit of giddiness, that he might strike God: yet he dealt very childishly, because his counsel was brought to nought; so that he was even as a blind man, which gropeth in the dark.  
9 When they had heard the king, they departed. Truly this was a vile sluggishness of the jews, that none of them kept company with these strangers, that they might go see the king promised to their nation. The Scribes show them the way, and assign the place where he is borne, yet they suffer them to go alone, and no man stirs foot. Peradventure they feared the cruelty of Herod: but this was also a wicked unthankfulness, that they would incur no danger, for the obtaining of the salvation offered them, and that they set less by the grace of God, then by offending the tyrant. But I showed a little before, that the whole people were too much degenerate, which had rather be oppressed with a yoke of tyranny, then that by the change they would feel any discommodity. And if God had not confirmed with his spirit the minds of these wisemen, they might have fallen at this offence: yet the zeal of their endeavour is not diminished, but forward they go without a companion. But they want not matter to confirm their faith; while they now hear him renowned as king by divine oracles, who was showed unto them by the star. That the star directeth them as they went on their way, even unto the place, it may be easily gathered, that it vanished away before: for no other cause, but that they might inquire at jerusalem for the new king: & that to take away excuse from the jews, which after they were taught of the redeemer sent unto them, yet wittingly & willingly despised him.  
11. They found the babe. So uncomely a sight might have bred a new offence to the wisemen, when as they saw nothing in Christ that appertained to a king; so that he was vilier used & more contemned, than any common infant. But because they are persuaded that he is appointed of god to be a king, this only thought fixed in their minds, causeth them to reverence Christ: for in the counsel of god they do behold his dignity, as yet hid & kept secret. And because they certainly appoint that he shall prove otherwise then he yet appeared, they are no whit ashamed to give him kingly honour. Also by their gifts they declared whence they came: for it is not to be doubted, but that they brought these as tokens & fruits of their country. And understand that every one of them did not offer his gift: but these 3. things were in common offered by them all, that which almost all the interpreters disput of the kingdom, priestod & burial of christ, & make gold a token kingdom incense of his priesthood, and myrrh of his burial, in my judgement hath no likelihood in it. We know that it was a solemn custom amongst the Persians to have some gift in their hand so oft as they saluted their kings. And these wise men chose these three things, the fruits and commodities whereof do make the East part renowned and famous. Even as jocob sent into Egypt the best and chosen fruits of the land, Gene. 43. 12. But seeing they after the manner of the Persians, worshipping him, whom they as yet thought to be an earthly king, offered fruits of the earth: It is our part spiritually to worship him. For this is that lawful and reasonable worshipping, which he desireth: first, that we should offer up ourselves unto him, and then all that we have.  
Matthew. Mark. Luke. 2.   
22. And when the days of their purification after the law of Moses were accomplished. they brought him to jerusalem, to present him to the lord:  
23. (As it is written in the law of the Lord, every man child that first openeth the womb, shall be holy unto the Lord,)  
24. And to give an oblation, as it is commanded in the law of the Lord, a pair of Turtle doves, or two young Pigeons.  
25. And behold, there was a man in jerusalem, whose name was Simeon: this man was just, and feared God, and waited for the consolation of Israel, and the holy Ghost was upon him,  
26. And a revelation was given him of the holy Ghost, that he should not see death, before he had seen the Lord Christ.  
27. And he came by the motion of the spirit into the temple, and when the parents brought in the child jesus, to do for him after the custom of the law:  
28. Then he took him in his arms, and praised God, and said,  
29. Lord, now lettest thou thy servant departed in peace, according to thy word:  
30. For mine eyes have seen thy salvation,  
31. Which thou hast prepared before the face of all people.  
32. A light to be revealed to the Gentiles. and the glory of the people Israel.   
22. And when the days were accomplished. The forty day after her deliverance, the rite of purification ought to be solemnised: yet Mary and joseph came also to jerusalem for an other cause, that they might present Christ to the Lord, because he was the first borne. Now, first we must speak of purification. Luke maketh the same common to Mary and to Christ: for the pronoun Their can by no means be applied unto joseph. And it is not absurd, that Christ, who for us became accursed upon the cross, for our sake took our uncleanness upon him, though he was free from fault and sin, as concerning the guiltiness: that is, if the fountain of purity would be accounted unclean, that he might wash away our uncleanness. They are deceived, which think that this law was but for policy; as if the woman should be unclean before her husband, and not before the Lord: when rather there was set before the eyes of the jews, aswell the corruption of their nature, as the remedy of God his grace. And this one law abundantly sufficeth to prove original sin, as it containeth a notable testimony of the grace of GOD. And the curse of mankind cannot be more plainly showed, then when the Lord testifieth, that the infant cometh unpure and polluted out of his mother's womb, insomuch as the mother herself is defiled by the birth. certainly except man were borne a sinner, and were by nature the child of wrath, and that there rested in him some spot of sin, he should not need a purgation: wherefore it followeth that all were corrupt in Adam, seeing that they are by the mouth of the Lord condemned of uncleanness. And that is not against it, Rom. 11. 16. That the jews are called holy branches of a holy root, because this good came unto them not of themselves, but as by other means. For although that by privilege of adoption they were severed for a chosen people, yet corruption from Adam was their first inheritance by order. Therefore it is convenient to distinguish between the first nature and the peculiar benefit of the covenant, wherein God freeth his from the curse. And to this purpose belonged the purification in the law, that the jews might know, that by the grace of God they are cleansed from those filths, which by their birth they brought with them into the world. Hereby is also to be learned how horrible the infection of sin is, which in some part defileth the lawful order of nature. Verily I grant, that neither matrimony in itself, nor bearing of children are unclean: nay, I grant that the fault of lust is covered with the holiness of matrimony: but yet the overflowing of sin is so deep & plentiful, that always some sins flow out from thence, which sprinkle with blots, whatsoever is otherwise pure.  
23. As it is written in the law. This was an other part of godliness which joseph and Mary performed: The Lord commanded, Num. 3 13. that all the males should be offered to him in remembrance of their deliverance, because when the Angel slew all the first borne of Egypt, he had spared the first borne of Israel: after it was lawful for every man to redeem his first borne for a certain price. That was an old ceremony.  
Now sith the lord is a common redeemer of all, by right he challengeth us to him from the least to the greatest. Surely it is not in vain that Luke doth oft repeat, that joseph & Mary did that which was prescribed in the law of the Lord. For by these words we are taught, that nothing is to be attempted after our own wit in the worship of God, but that must be obediently followed, which he hath by his word commanded.  
24. And to give an oblation. This sacrifice belonged to the rite of purifying, lest any should think that it was offered for the redeeming of the first born. When the Evanglist nameth a pair of turtle doves; or two pigeons, he taketh it for granted, that the poverty of joseph & Mary was such, that their ability reached not to the offering of a lamb. For this exception is plainly set down, Leuit. 12. 6. If any objects that there was gold offered a little before by the wisemen, wherewith they might have bought it: I answer, we cannot imagine that there was such plenty of gold, as could suddenly make a poor man rich. For we read not that they had camels laden with gold: but it is more credible, that it was some small portion, which they brought only for honour's sake. Neither did the law precisely command that the poor should consume their substance upon a sacrifice: but making a difference between them and the rich, it eased them of charge. Wherefore it shall be nothing hurtful, if we say that joseph and Mary gave as much as their ability did bear, although that they had laid up some money, to bear the charges of the journey and of their life.  
25. Behold, there was a man in jerusalem. This history is set down, that we might know, that when almost all the people had profaned themselves with a wicked contempt of God, yet there remained a few worshippers of God, & Christ was known of them from his first infancy. These were those remnants, which (as Paul to the Ro. 11. 5. teacheth) were reserved, according to the free election of God. And in this small handful was the Church of God included, although the priests and scribes did no less proudly then falsely boast of the title of the church. The Evangelist only maketh mention of two, which knew Christ as jerusalem, when he was brought into the temple, Simeon and Anna. And first I must speak of Simeon. We read not of what estate he was, and it may be, that he was some mean man, and unknown: but Luke commendeth him for godliness and righteousness, to the which he addeth the gift of prophesy. Godliness and righteousness are referred to the two Tables of the law, and so in these two points consisteth the integrity of life. It was a testimony of godliness that he looked for the comfort of Israel: for without the hope of salvation GOD is not rightly worshipped, which dependeth partly in believing his promises, then especially by the restoration promised by christ. But now seeing this waiting or looking for is praised in Simeon, as a rare virtue, hereof gather, that there were then but few, which truly nourished the hope of redemption in their hearts. All men had in their mouths the Messiah, & the blessed state under the kingdom of David▪ but in the mean while almost no man did patiently bear the present miseries, staying upon this comfort, that the redemption of the church was at hand. And as the godliness of Simeon in this did show itself, that he lift up his mind in waiting for the promised salvation; so at this day, as many as will prove themselves the sons of god, will sigh with continual desires for the promised redemption. For sufferance is very needful even to the last coming of Christ. The holy ghost was upon him. He speaketh not of the spirit of adoption, which is common to all the children of God, though not in equal manner: but he speaketh of a more peculiar gift of prophesy, which doth more plainly appear in the next verse, & by that which followeth, where it is said, that he received answer by the holy Ghost, and that the same spirit guiding him, he came into the temple. Therefore although that Simeon exceeded not in any public honour, yet he was adorned with many notable gifts: as godliness, innocency of life, faith & prophesy. And it is not to be doubted, but that he alone did privately receive this oracle, that it might pass from him as a common confirmation to all the godly. jesus is called the Christ of God: because that he was anointed of the Father, and together with the holy ghost he took the honour of the kingdom and of the priesthood. Simeon is said to have come into the temple by the spirit: that is, by secret instinct and certain revelation that he should meet Christ.  
29. Now lettest thou thy servant depart. By this song it appeareth that Simeon beheld the son of God with other eyes, then with the eyes of the flesh: for the outward beholding of Christ could bring nothing but a contempt, at the least it could not so have satisfied the mind of the holy man, that so glad as enjoying the sum of all his desires, he should make haste to die. Therefore the spirit of God lightened his eyes with faith, that he might discern the glory of the son of God in that vile & contemned habit. When he saith that he would departed in peace, he understandeth that he would die with a quiet mind, as he that was filled, and had obtained his desires. But it is demanded if he should have died before, should Simeon have been drawn to it with trouble and tumult, as they use that are unwilling? I answer, the circumstance which is added, is to be noted, according to thy word. For seeing God hath promised him the sight of his Son, it was sit he should stay in suspense: nay, it behoved him to live carefully, until that he was made partaker of his hope. This is therefore to be observed, because that many falsely and naughtily do pretend the example of Simeon, boasting that they would willingly die, if it were granted them to enjoy this or that matter, when as yet they take liberty to themselves to conceive vows according to their own lusts, or to forge vain hopes without the word of God. If Simeon had said precisely now with a stayed & a quiet mind I will die, because I have seen the son of God: in this speech he had bewrayed the weakness of his faith: but because he had the word for it, it was lawful for him, according to the rule of faith, to flee death until the coming of Christ.  
30. Because mine eyes have seen. Although this manner of speaking, is often seen in the scriptures, yet the corporal beholding of Christ seemeth expressly to be noted in these words: as if Simeon should say, that he now had the son of god present in the flesh, upon whom he had bend the eyes of his mind before. I take salvation for the matter of salvation▪ because that all the parts of salvation and of a blessed life are laid up in Christ. Now if the only sight of Christ, being as yet but an infant, did so much prevail with Simeon, that joyfully & quietly he would go to death: how much more abundant matter of salvation is there given to us this day, who may see all the points of our salvation fulfilled in Christ. Christ is not conversant upon the earth, neither do we bear him in our arms, but his divine majesty doth clearly & openly shine in the Gospel, & therein he showeth himself to be seen of us, as it were face to face, as Paul saith, 2. Cor. 3. 18. neither showeth he himself any more in weakness of flesh, but in the wonderful power of the spirit, the which he declareth in miracles, in the sacrifice of his death, and in the resurrection In sum, he is so absent from us in body, that yet we may behold him sitting at the right hand of his father. If such a beholding of him bring us not peace, that we may go joyfully to death, we are more than unthankful to God, and we carelessly account of the glory, which he hath bestowed on us.  
31. Which thou hast prepared. By these words Simeon signifieth that Christ was ordained of god, that all people might enjoy his grace, & that shortly after he should be placed up on high, that he might turn the eyes of all men unto him. And in this word he comprehendeth what prophesies so ever there be of the increase of the kingdom of Christ. But if Simeon embracing the tender infant in his arms, could yet extend his mind to the utter borders of the world, that he acknowledged his present power every where: how much more doth it become us at this day to think more royally of him, sith that he is lift as a banner to the Gentiles and hath made himself known to the whole world.  
32. A light to lighten. Now Simeon showeth to what end Christ was brought forth from the father before all people, that is, that he might lighten the Gentiles, which before were in darkness, and that he might be the glory of the people Israel, for between this and them he maketh a difference, and that not without a cause, because that the children of Abraham by right of adoption were near unto God, but the Gentiles with whom God had made no covenant, were accounted as strangers from the church. By the which reason, Israel, jer. 31. 9 is not only called the child of God, but also the first borne, and Paul teacheth to the Ro. 15. 8. that Christ came that he might be a minister of circumcision, according to the promises given unto the fathers. But Israel is so preferred to the Gentiles, that all they in common might obtain salvation in Christ. A light to lighten, signifieth as much as if it had been said, to give light to the Gentiles, whereby we gather that men are naturally without light, until that Christ the Son of righteousness shine unto them. As concerning Israel, although they were endued with great honour from God, yet Simeon showeth that all this glory dependeth of this one head, that the redeemer was promised them.  
Matthew. Mark. Luke. 2.   
33. And joseph and his mother marveled at those things, which were spoken touching him.  
34. And Simeon blessed them, and said unto Mary his mother: Behold, this child is appointed for the fall and rising again of many in Israel, and for a sign which shallbe spoken against.  
35. Yea, and a sword shal● pierce through thy s●ule, that the thoughts of many hearts may be opened.  
36. And there was a Prophetess, one Anna the daughter of Phan●el, of the tribe of Aser, which was of a great age, and had lived with an husband's 7● years from her virginity.  
37. And she was widow four score & four years, and w●nt not out of the temple, but served God with fastings and prayers, night and day.  
38. She then coming at the same instant upon them, confessed likewise the Lord, and spoke of him to all that liked for redemption in jerusalem.  
39 And when they had performed all things according to the law of the Lord, they ret●●ned into Galilee, to their own city Nazareth.   
33. And joseph and his mother. Luke doth not say that they were amazed as at a new or a strange matter, but that they reverently considered, & with due estimation embraced this prophesy of the holy Ghost out of the mouth of simeon, that they might more and more profit in the knowledge of Christ. And we are taught by this example, after we are once instructed in a right faith, to gather what small helps soever may seem to avail for the confirmation of the same: for he hath then rightly profited in the word of God, who ceaseth not to esteem whatsoever he daily readeth or heareth, for the continual furtherance of faith.  
34. And Simeon blessed them. If thou referrest this to joseph and Mary, there is no difficulty in the matter, but because Luke seemeth to comprehend with them Christ; it may be demanded by what right Simeon took upon him this office of blessing, for the less is blessed of the greater, as the Apostle teacheth. Heb. 7. 7. Furthermore, it seemeth to be absurd, that any mortal man should conceive prayers for the son of God, I answer that the Apostle doth not speak of every blessing, but of the priests only, for men otherwise do bless one an other. And it is more probable that Simeon as a private man, and as one of the common sort of the people blessed them, rather than as a public person: for as it is said before, he was never called a priest. But there is no absurdity if we say that he prayed for the happy success of the kingdom of Christ, because the spirit in the Psalm, commandeth this manner of blessing to all the godly. Behold this child is appointed. Simeon properly directeth this speech to mary, yet it generally belongeth to all the godly. The holy Virgin had need of this admonition, lest that she triumphing at these pleasant beginnings, as it commonly cometh to pass, should be the less able to bear the sorrows that were to come. And also, lest she should hope that Christ should be received with the general favour of all the people, but rather that she might be armed with inulncible strength of the mind against all contrary blasts. But yet the spirit of God would deliver a general doctrine to all the godly, that they beholding the world with wicked contuma●● resisting Christ, should not be shaken nor broken with such hard dealing. We know how grievous and sore a hindrance: the unbelief of the world is unto us, but it behoveth us to overcome it, if we will believe in Christ jesus: for the estate of men was never brought to so good pass, that the greater part should follow Christ. Wherefore it is necessary that whosoever should give their names to Christ should be instructed in these principles, and armed with these defences, that they may continue in his faith. But this was● most grievous temptation, that Christ was not known of his own. Nay he was contumeliously rejected from that people, which boasted themselves to be the Church of God. And especially for that the Priests and the Scribes which had the government of the Church, were his most deadly enemies: for who would think that he was their king, that should see him so unworthily and reproachfully rejected from them? Therefore simeon doth not without cause foretell that Christ was appointed for the fall of many, and those of the people of Israel. And the meaning is, that he was ordained of God, that he should overthrow and cast many down headlong. But it is to be noted that the fall rose hereof, that the unbelievers stumbled at him, the which is shortly after declared, where Simeon calleth him a sign to be spoken against. Therefore because the unbelievers are rebels unto CHRIST, they strike themselves against him, whereof followeth their fall. And it is a Metaphor fetched from a mark or butt, at the which archers do shoot, as if that Simeon should have said: Hereby is the malice of men perceived, nay the wickedness of all man's wit, that all men had made a conspiracy, and should stir and cry out against the Son of God. For there could not be such a consent of the world to speak against the Gospel, except it were as a natural discord between the Son of God and those men. And though the enemies of the Gospel disagree amongst themselves, so as their ambition and fury carrieth them into divers factions; and factiously are divided into divers fantasies, as the variety of their superstitions which separateth the Idolaters is manifold, Yet in this they all agree, that they may withstand the Son of God. Wherefore it is truly said, that it is too evident a token of the wickedness of man, for that ever it withstandeth Christ. And though it be an incredible wonder, that the world so riseth against his creator: yet because the Scripture foretold that it should so be, and reason openly showeth, that when men were once estranged from God through sin, they always flee from him, there is no cause why such examples should disturb us, but rather that our faith being furnished with such arms, should buckle itself forwards to fight with the resisting of the world. Furthermore, because that God had then gathered Israel to himself out of the whole world, and now that there is no more difference between the jew and the Grecian: It was convenient that that should now come to pass, which we read should then be done.  
Isaias had do said in his time chapter 8. ●4, Behold, the Lord shall be as a stumbling store, and as a rock to fall upon to the two houses of Israel: from that time the jews never almost ceased to strike against God, but their most violente conflict was against Christ. Now, they which call themselves Christians, do imitate the same fury. Nay, they which proudly arrogate to themselves the supremacy of the Church, do often bend that power they have, to oppress Christ. But let us remember that they shall nothing prevail, but that at the length they shall be broken and torn in pieces. For under the word of Falling down, the spirit dueth so pronounce a punishment upon the unbelievers, that we might learn to go far from them, lest company should wrap us in the same destruction. And Christ is not therefore any less to be beloved, for that he rising, many fall down: for the savour of the Gospel ceaseth not to be pleasant and acceptable to God, although i● be deadly to the wicked world.  
If any man demand how Christ can be an occasion of falling to the unbelievers, which now are destroyed without him: The answer is easy: they pearish twice that wilfully deprive themselves of that salvation offered them from God.  
Therefore the fall signifieth a double punishment which remaineth for all unbelievers, after that wittingly and willingly they have striven with God.  
And rising against. To the former clause this comfort is opposed, that it might mitigate the matter odious to our sense: for this is sorrowful to be heard, if nothing else were added, but that Christ should be a stone of offence, which through his hardness should break and rend in pieces a great number of men. Therefore the Scripture calleth us back to his other office, that the salvation of men hath the foundation in him, as Isaias 8. 13. also speaketh: Sanctify the Lord of hosts, let him be your fear, and he shall be unto you as a Sanctuary, or a defensed tower. And Peter speaketh more plainly: to whom ye come as unto a living stone disallowed of men, but chosen of God and precious: and ye as lively stones are built, 1. Pet. 2. 4. for so it is contained in the scripture: Behold I put in Zion a chief corner stone, proved, elect and precious, and he that believeth therein shall not be ashamed, unto you: therefore which believe it is precious, but to them which believe not, the stone which the builders disallowed. etc. Therefore lest this title wherein Christ is called the stone of offence, should make us afraid of Christ, he presently on the contrary side affirmeth, that he is also called the corner stone, whereby the faith of all the godly is sustained: nay, he would put us in mind; that that is but accidental, and that this is natural and proper. Furthermore, it is worthy to be noted, that Christ is not called the stay or prop of the godly, but the rising, for the estate of men is not such, as it were expedient for them to remain in the same, therefore it behoveth them first to rise from death, before they can begin to live.  
35. Through thy soul. This admonition availed to the confirming of the mind of the holy virgin, lest she should be thrown down with sorrow, when the time for those bitter conflicts were come which she should pass through. But although her faith was shaken and troubled with divers temptations, yet the most bitter strife she had, was with the cross, whereby Christ seemed as one utterly extinguished. And although she was never swallowed up of sorrow, yet her breast was not so stony, but that it was grievously wounded, for the constancy of the Saints doth much differre from unsensibleness. That the thoughts of many hearts may be opened. Some join this sentence with that clause which goeth somewhat before, that Christ was appointed for the fall. etc. and they include in a parenthesis, that which we last expounded of the sword, but in my judgement it were better to refer it to the whole sentence. And that word That, is not here properly a causal, but only noteth a clause following: for when the light of the Gospel shineth, and then persecutions arise, with all are the affections of the heart opened which before were hid: for such are the cloaks of man's dissimulation, that without Christ they are easily hid. But Christ through his light wipeth away all their feigned excuses, and layeth their hypocrisy naked. Therefore this office of right is attributed unto him, that he layeth open the secrea●s of the heart: but where the cross followeth the doctrine, he searcheth the hearts more to the quick. For they which in outward profession do embrace Christ, they abhor from suffering the cross: and because they see the Church subject to divers troubles, they easily forsake their standing.  
36. There was a Prophetess one An●●. Luke only maketh mention of two, by whom Christ was received, and that for this purpose, that we might learn to prefer that which is of God, before all the world, though it be but small. The Scribes and the priests had then great renown. But seeing that the spirit of God remained upon Simeon and Anna, whereof the Priests were utterly destitute, these two only deserve more reverence, than the whole company of them, which are only lift up in pride with vain titles: for this cause is the age of Anna expressed, and she adorned with the title of a Prophetess. Thirdly, there is noted a notable testimony of her godly holiness of life. For these are the things which by right get authority and estimation. And truly the disguised renown and vain pomp deceiveth none other, but them which for the vanity of their wit, are addicted to fantastical deceits. It is said that she lived. 7. years with her husband from her virginity, that we might know that she was a widow even in the flower of her age: for being a young maid she was married, and shortly after she lost her husband. And by this circumstance, that she abstained from a second marriage, having as yet a lusty body, increaseth the praise of her chastity: yet that which followeth may be expounded two ways, that she was a widow almost of four score and four years: that is, that there was so much time passed in her widowhood, or that she had lived so long. If thou accountest four score and four from her widowhood, it must follow that she was above a hundred year old, but I leave this indifferent. And that the spirit of prophecy did as yet shine in some few, the doctrine of law and the jewish religion was as it were by these signs approved, until Christ should come: for that it was necessary in such a vast wasteness of religion, that the elect of God, should be stayed with these helps, lest they should fall away.  
37. She went not out of the Temple. It is an hyperbolical kind of speech, yet the sense of it is plain, that Anna was almost continually in the Temple. Luke addeth that she worshipped God with fastings & continual prayers, whereof we gather that she frequented not the temple, as if with this bare going thither she would discharge her duty, but also that she used other exercises of godliness. But it is worthy to be noted, that one and the same rule is not: here prescibed to all: neither ought these things be drawn into a general example, which are here praised in this widow woman, for it behoveth us wisely to discern what appertaineth to every man's calling: for foolish emulation hath filled the world with Apes, while superstitious men do more greedily then wisely snatch unto themselves, whatsoever they hear praised in the Saints, as though that as there are distinct degrees of orders, so there were not also a choice to be had of works, that every one might answer to his several calling. That which is here spoken of Anna, Paul doth especially restrain to widows, therefore married folks shall do very preposterously, if they should frame their life after an unlike example: yet there remmaineth a doubt, that Luke seemeth to establish part of the worship of God in fastings. But it is to be noted, that of those works which belong to the worship of God, some are required simply, and (as they say) are necessary of themselves, and there are others which are to be referred to this end, that they might serve those former. Prayers do properly appertain to the worship of God: and fasting is an inferior aid, which is no otherwise approved of God, but as it helpeth the endeavour and zeal of praying: for the rule is to be holden, that the offices of men are to be esteemed by the right and lawful end. The distinction also is to be hold, that god is directly worshipped with prayers and not with fastings, but in consideration of that which followeth. And it is not to be doubted but this holy woman used her fastings, to lament for the calamity of the Church that then was.  
38. Confessed likewise. Luke commendeth the holy melody, which resounded in the tongues of Simeon and Anna, that the faithful might mutually exhort themselves with one mouth to sing the praises of God, and that some should likewise answer others. When he sayeth that Anna spoke unto all that looked for the redemption, he again noteth the small number of the godly: for the chief head or foundation of faith was put in this expectation, and it appeareth that there were but few which nourished the same in their minds.  
39 They returned into Galilee. I do easily grant that the journey into egypt was between these. And that which Luke sayeth that they dwelled in their own city Nazareth, was in order of time after the flight into Egypt, which Matthew reporteth. Furthermore, if it be not absurd to have that omitted by one Evangelist, which is declared by an other, there is also no let, but that we may say that Luke cutting off that time, whereof he had appointed to make no mention, passed over to the history following: but yet I assent not to their comment which feign that joseph & Mary after they had performed the sacrifice of purgation, returned to Bethlehem, that they might dwell there. For they foolishly imagine that joseph had a dwelling place there, where he was so unknown, that he could not find a place to remain in as a guest. Neither doth Luke unadvisedly call Nazareth as well his city as mary's, whereby we gather that he never dwelled in Bethlehem, although he sprang or rise from thence. But of the order of times I will presently speak more fully.  
matthew 2. 
13. After their departure, behold the Angel of the Lord appeareth to joseph in a dream, saying: Arise, and take the babe and his mother, & flee into Egypt, and be there till I bring thee word, for Herode will seek the babe to destroy him▪  
14. So he arose and t●oke the babe and his mother by night, and departed into egypt.  
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.  
16. Then Herode, seeing that he was mocked of the wise men, was exceeding wr●th, & sent forth and clue all the male children that were in Bethlehem, and in all the coasts thereof, from two year old and under, according to the time, which he had diligently searched out of the wise men.  
17. Then was that fulfilled which was spoken by the Prophet jeremias, sayings  
18. In Rama was a v●yce heard●, mourning● and weeping, and great lamentation, Rachel weeping for her children and would not be comforted, because they were not.  Mark. Luke.  
13. After their departure. How many days there were between the departure of the wise men, and until the time that joseph was commanded to flee into egypt it is unknown, neither is it any great matter: but that it is probable that the Lord spared Marie until she were strong out of her childebedde, that she might be able to take her journey. And this was the wonderful counsel of God, that he would preserve his Son by flight: and it is not to be doubted but that the mind of joseph was shaken with dangerous temptations, when as there was no hope showed him but only by flight: for in flight there was no token of the help of God, than it was very unlikely that he which should be the saviour of all men could not be preserved but by the aid of a mortal man. But the Lord held this moderation in preserving his son, that he might show some signs of his heavenly power, & yet he showed not the same so evidently, but that it should lie hid under a form of infirmity; for as yet the time was not come that Christ should be openly glorified. It is an evident show of the Deity, in that the Angel foretelleth a matter hid and unknown to men: and it appertaineth to the infirmity of the flesh, whereunto Christ was become subject, in that he commandeth to defend the life of the child by flight and banishment: but hereby we are taught that God doth not always preserve his children by one mean, but now he showeth his power gloriously, and now again he showeth some little sparks of the same from under obscure coverings or shadows. Now this wonderful manner of preserving the son of God under the cross, doth teach that we do wickedly, which do prescribe a certain way to God. Therefore let us suffer our salvation to be furthered of him by divers means, neither let us refuse to be humbled, that thereby he may the better show forth his glory. But especially we must not flee the cross, wherewith he exercised his son even from his first infancy. Furthermore, this flight is a part of the foolishness of the cross, but which excelleth all the wisdom of the world. That the saviour of judea might come forth in his time, he is enforced to flee out of the same, and Egypt nourisheth him, from whence never any thing came before, but that which was deadly to the Church of God.  
Who is not amazed at this so sudden a work of God? Again, hereof gather the certainty of the dream, in that joseph presently obeyeth the commandment of the Angel▪ for his readiness to obey, doth plainly show that he doubted not, but that he had God for the author of his flight which he was about to take. Yet this may seem to rise upon distrust, because that he hasteth so speedily, for this fleeing also in the night cannot be without fear: but the excuse is easy. He saw that the means which God had ordained for their preservation, was very mean and base, therefore he gathereth that it is lawful for him fearfully to fly in the night, as use is in extreme dangers, so it behoveth us always to moderate our fear at the warnings of God, to the which if the Lord consent, it shall not be against our faith. Be there till I bring thee word. By these words the Angel declareth that God hath a care of the life of the child, yea even for the time that is to come, and joseph had need of this confirmation, that he might be certainly persuaded that God would not only be a guide to him in this journey, but also that he would be a continual keeper of him in banishment. And by this means the Lord would stay many cares which might trouble the mind of the godly man, that he might remain quiet in Egypt: for otherwise no moment of time should have passed without divers torments, when as he should discern and see himself deprived, not only of the inheritance promised of God to all the Saints, but of the temple, the sacrifice, the public profession of the faith, and should remain amongst the most wicked enemies of God, and in a deep whirlpool of superstitions. He carried with him in the person of the infant, what good things soever the fathers hoped for, or that the Lord had promised them: but because he had not as yet profited so much in the faith and knowledge of Christ, he had need to be upholden with this commandment: Be there until I bring thee word, lest that it should be troublesome to him to languish amongst the Egyptians, banished out of his country.  
15. Out of Egypt have I called my son. Because that Matthew sayeth that the prophesy was fulfilled, many have thought that the Prophet meant nothing but that which is expressed, and they imagined this sense to themselves, that the jews do foolishly, while they resist and endeavour to oppress the Son of God, because the Father will call him out of egypt. And in this manner do they wickedly wrest the words of the prophet, whose purpose is to make the jews guilty of unthankfulness, which from their first infancy and beginning, have found God a loving and a bountiful father, yet they forthwith provoke him with new sins. Therefore let this be out of controversy, that this place ought not to be restrained to Christ: neither yet is it wrested by matthew, but aptly applied to the present purpose. Thus ought the words of the Prophet be understood, when Israel was but a child I brought him out of that miserable captivity wherein he was drowned. first he was like to one dead, and Egypt was to him in stead of a grave, & I brought him from thence, as one brought out of the grave, and did bring him into the light of life. And the Lord sayeth so for good cause, for that deliverance was a certain birth of the people, for than were the tables of adoption made openly, when as by the law proclaimed, he was received into the charge of God, a priestly kingdom, and a holy nation, when as he was separate from all other people: to be short, when as the Lord erected a tabernacle to himself, that he might dwell in the midst of him. So that then the words of the Prophet are of this force, as if he should have said, the people were pulled out of egypt no otherwise, then as out of the deep swallow of death. Now the redemption brought by Christ, what was it else then a resurrection from death, and the beginning of a new life: for than was the light of salvation almost extinguished, when as God in the person of Christ, begat again the Church unto himself. Then in her head came the Church out of egypt, even as the whole body was brought from thence before. And this Analogy causeth, that it seemeth not absurd, that Christ should pass some time of his childhood in Egypt. But rather so much more glorious was the grace and power of God, and his wonderful counsel did so much more shine forth, because that light came out of darkness, and life from out of the hells: for otherwise the reason of flesh might be amazed, namely that the redeemer should come out of Egypt. matthew therefore declareth that it is no new or strange thing, that God should call his son from thence. And this rather availeth for the confirmation of our faith, that as in times past, so now again the Church of God should come out of Egypt. In this was the diversity, that in times past the whole people were shut up in the prison of Egypt: but in the second redemption, only the head of the Church lay hid there, but carried included in him the salvation and life of all men.  
16. Then Herode seeing. Matthew speaketh of the judgement and opinion of Herode, who thought himself deceived by the wisemen, because they would not be the ministers of his cruelty. He rather was taken in his own subtilety, who unfaithfully had feigned, that he also was mined to worship the new king. But there is no mention made of this history in josephus. Only Macrobius in his second book Saturnaliorum, reporting the jests and merry sporting sayings of Augustus, saith when he heard that at the commandment of Herode, the children in Syria under two year old were slain, and in that stir his own son was also slain: I had rather (said he) be Herodes hog then his son. But let the authority of one Matthew abundantly satisfy us. This offence so famous ought not to have been omitted of josephus. Yet it is no marvel that he sayeth nothing of the infants, who very lightly & obscurely toucheth as detestable an example of cruelty, that almost at the same time he slew all the judges, which they called Sanhedrim, lest there might remain any remnant at all of the stock of David. And I doubt not, but that by the same fear he was driven to both these murders. Yet there is a question moved of the time: for when matthew sayeth that they were slain which were two year old and younger, according to the time he had searched out of the wise men: whereof it may be gathered that Christ was about that age, or at the least that he was not far from the point of 2. year old. Some draw this further than so, affirming that Christ was almost at that age at that time that the wisemen came: but I deny that the one of these may be gathered by the other. How fearful Herode then was, when the rumour was spread among the common people of the new born king we have seen a little before, and seeing that fear them stayed him that he durst not send some privy traitor to search out the cause, there is no cause why we should marvel that he was for a time restrained from so odious and so cruel a slaughter: especially sith the late report of the coming of the wise men was as yet fresh & new. And certainly the conjecture is probable, that he deferred the execution of that villainous offence which he had in his mind, until he saw occasion, and it may be that the judges were first slain of him, that the people being without their captains, he might without controlment compel them to bear any thing. Whereby it may be gathered that they use a frivolous argument, which say that Christ was two year old when he was worshipped of the wise men, because that according to the time wherein the star appeared, Herode slew the children of two year old and somewhat under, and foolishly they take it as granted, that the star appeared not until the virgin was delivered. But it is much more likely to be true, that they were warned before, and that they took their journey about the nativity of Christ, that they might find & see the infant new borne in his swaddling bands, or in his mother's lap. And that above the rest is a childish device, that they came out of some unknown country, and as it were out of an other world, so that they had almost spent two years in their journey. Furthermore, those things which Osiander bringeth, are rather to be laughed at, then need any confutation. But in this text of the history which I propose, there is no inconvenience, that the wise men came before the time of her childbed was passed over, and they sought a king which was borne, and not one which was now two year old, and that joseph (they being returned into their country) fled away by night, but yet in passage of his journey he executed at jerusalem that duty of religion which by the law of the Lord was prescribed: (And could he in so populous a city, whereunto there was a continual concourse of people out of all places, be safe from danger)? that when he was gone into egypt, Herode carefully considered of his danger, and at the length the boil of his cruelty broke, which he had nourished within him above a year and a half: for that adverb Then, doth not always signify a continuance of time in the scripture, but is often used where there is a long distance of things.  
18. In Rama was a voice. It is certain that the Prophet describeth the destruction of the tribe of Benjamin, which came to pass in his time, for he had foretold the cutting off of the tribe of juda, whereunto the half tribe of Benjamin was annexed. He ascribeth the mourning to Rachel which was dead, by the figure prosopopaia, which availeth much to the moving of affections. But jeremias bringeth not in these rhetorical colors, only for the setting forth of his oration, but because the hardness & sluggishness of the living could not otherwise be corrected, then by calling the dead after a sort out of their graves to lament for the vengeance of God, which they that live, use for the most part to have in derision. And sith that prophesy of the prophet was fulfilled at that time; Matthew doth not understand it, as if it were there foretold what Herode should do: But that at the coming of Christ that lamentation should be renewed, which the Beniamites had used many years before, and so he would meet with an offence, which might trouble & shake the minds of the godly: namely, that no salvation was to be hoped for from him, for whose sake these infants were slain assoon as he was borne. Nay, this seemed to be an untoward and unhappy prophesy, that the birth of Christ should kindle a greater flame of cruelty, than was wont to burn in most severe wars with enemies. And as the prophet promiseth a restoring, where a nation was cut up even from the very infants: so matthew declareth, that that destruction shall not hinder, but that Christ shall shortly after appear as a redeemer of all the people: for we know that all that chapter is filled with most sweet consolations. And after that funeral complaint, there presently followeth, refrain thy voice from weeping, & thine eyes from tears, for thy work shallbe rewarded, and there is hope in thine end. Therefore this similitude is there of that former destruction executed upon the tribe of Benjamin with this second, that both of them was a sign of salvation that should be restored.  
Matthew. 2. 
19 And when Herode was dead: behold, an Angel of the Lord appeareth in a dream to joseph in egypt.  
20. Saying, arise, and take the babe & his mother, and go into the land of Israel: for they are dead which sought the babe's life.  
21. Then he arose up, and took the babe and his mother, and came into the land of Israel.  
22. But when he heard that Archelaus did reign in judea, in stead of his father Herode, he was afraid to go thither: yet after he was warned of God in a dream, he turned aside into the parts of▪ Galilee.  
23. And went and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the Prophets, which was, that he should be called a Nazarite.  Mark. Luke.  
19 When Herode was dead. In these words is the constancy of the faith of joseph showed, in that he remained in Egypt, until he was again by the commandment of God called back into his country: whereby we see that the Lord never forsaketh his, but that he helpeth them in time convenient. But it is probable that joseph presently after the death of Herod returned out of Egypt, before that Aug. Caesar by his decree had appointed Archelaus ruler of judea: for by his fathers will he was appointed to succeed in the kingdom, yet he abstained from the name of a king, being admonished that this depended upon the will & appointment of Caesar, yet he governed all things, than he went to Rome & got the same confirmed: only the name of a king was denied him, until by deeds he should deserve the same. But Philip was governor of Galilee, a man of a soft wit, & almost like to a private man. Therefore joseph by the advise of the Angel, went into his Country, because that there was less danger under a Prince not given to blood, which lovingly nourished his subjects. Also the purpose of God is always to be had in memory, in that he kept his son always from the beginning under the exercises of the cross, because that this was the way whereby he should redeem the Church: and for that cause took he upon him our infirmities, and was subject to dangers, and endangered with fears, that by his divine power he delivering the Church from them, he might give it everlasting peace: Wherefore his danger was our safety, and his fear our assurance, not that he then could be afraid by reason of his age, but because that through the fear of joseph and mary he was carried hither and thither, it might be worthily said, that our fears were laid upon him, that he might obtain a peaceable assurance for us.  
23. That he should be called a Nazarite. matthew doth not derive a Nazarite of Nazareth, as if that this were the proper and certain Etymology, but it is only an allusion. But n●ir signifieth one holy and consecrate to God, of Nezar, which is to separate, and the Hebrews call Nezer a flower. But it is not to be doubted but that matthew considered the former sense: For we never read that the Nazarites were called flourishing: but such as were consecrat to the Lord, according to the prescription of the law, which is in the book of Numbers, chap. 6. 4. Therefore this is the meaning. Although that joseph was driven by fear into a corner of Galilee: yet God had a farther purpose in his counsel, and thereby was the city of Nazareth ordained for him to dwell in, that he might worthily bear the name of a Nazarite. But it is demanded by which of the Prophets this name was given to Christ, sith in no place there remaineth any such testimony. To some it seemeth sufficient, that the scripture doth oft call him holy, but this is too cold an answer. For Matthew, as we see, doth stand upon the word, and hath respect unto the old Nazarites, who had a peculiar kind of holiness: as if he should say, that it was meet that that should be fulfilled in the person of christ, that was then shadowed in the Nazarites, who were as the first fruits chosen unto GOD. Yet it remaineth to search where the Prophets say, that this name was given to Christ. chrysostom because he cannot undo the knot, cutteth it thus: saying, that many of the books of the Prophets are lost. But that answer hath no colour in it: for although the Lord, that he might punish the sluggishness of the old people took from them some part of the scripture, or cut away some part that was not so necessary: yet since the coming of Christ nothing was lost. And very unlearnedly is that place of josephus brought for this purpose, where he saith, that there were two books left by ezechiel. For that which Ezechiel prophesieth of a new Temple and of a kingdom, is evidently distinguished from the former prophecies, & maketh, as it were a new volume If that at this day we have all those books of Scripture remaining and safe, which were extant in Matthewes time, it is necessary that this testimony of the Prophet, which he citeth should be found in some place.  
But amongst them all, in my judgement, Bucers' opinion is most right, who thinketh that the place out of the book of judges, chap. 13. 5. is here noted. And there is mention made of Samson, but because that Samson is not called a redeemer of the people, but as he was a figure of Christ, and the deliverance brought by his hand and ministery, was a certain token shadowing that full salvation, which at the length should be brought unto the world by the son of God. Whatsoever the scripture speaketh of Samson in good part, is rightly referred to Christ. If any desire to have it plainer, Christ was the principal example, but Samson was an inferior shadow or figure of him: therefore when he was clothed with the person of the redeemer, we must know that none of those praises wherewith that excellent and divine office was adorned, doth so properly belong to him as to Christ: for the fathers tasted that grace of redemption, which through Christ is given us to comprehend at the full. That matthew placeth this word Prophets in the plural number, the answer is easy, because that book of the judges was composed by divers Prophets. Yet I think, that that which is here set down of the Prophets doth reach farther. For joseph (who was a temporal preserver of the Church, & many ways bore a figure of Christ, or was rather a lively image of him) was called the Nazarite of his brethren, Gen. 49. 26. and Deuter. 33. 16. Therefore God would that the excellent dignity, whereof he had made a show in joseph, should shine in Samson, and he gave him the name of a Nazarite, that the faithful being instructed with these small beginnings, might more diligently look for their redeemer which was to come, who was to be separate from all, that he might be the first born amongst many brethren.  
Matthew. Mark. Luke 2. 
40. And the child grew, & wa●ed strong in spirit, and was filled with wisdom, and the grace of God was with him.  
41. Now his parents went to jerusalem every year, at the feast of the passover.  
42. And when he was twelve year old, & they were come up to jerusalem after the custom of the feast,  
43 And had finished the days thereof, as they returned, the child jesus remained in jerusalem, and joseph knew not, nor his mother,  
44. But they supposing, that he had been in the company, went a days journey, and sought him among their kinsfolk and acquaintance.  
45. And when they found him not, they turned back to jerusalem, and sought him.  
46. And it came to pass three days after, that they found him in the Temple, sitting in the midst of the Doctors, both hearing them, and ask them questions.  
47. And all that heard him, were astonished at his understanding and answers.   
40. And the child grew. Matthew goeth presently from the infancy of Christ to his manifestation. Luke here reporteth one thing at the least worthy to be remembered: that is, that Christ in the midst of his youth gave a show of his office to come, or at the least by this one exercise in his childhood, he would show what he should be hereafter. And first he sayeth that he grew and waxed strong in spirit: by which words he declareth that the gifts of his mind did increase also together with his age. Whereby we gather that these profitings or increasings are referred to his human nature, for nothing can be added more to his Godhead. Yet it is demanded whether he did not excel in all fullness of spiritual gifts presently after that he was conceived in the womb of his mother, for it seemeth to be absurd that any thing should be wanting to perfection in the son of God. Yet the answer is easy, if it derogateth nothing from his glory, that he was altogether humbled & laid low: then there can be no inconvenience to him in this, that as his will was to grow in body, so also to profit in mind for our sake. And certainly, when the apostle teacheth the Herald 4. 15. that he was like unto us in all things excepting sin, without doubt he also comprehendeth this, that his soul was subject to ignorance. This is the only difference between us & him, that those infirmities which of necessity are tied to us, he took upon him freely and of his own will. Therefore Christ for the reason and estate of his age according to his human nature, increased in the free gifts of the spirit, that out of his fullness he might impart to us, because we receive grace out of his grace. Some which are too fearful, restrain that which is said here to an outward show, and expound it, that Christ seemed to profit as though in deed he increased not in any new understanding. But the words sound otherwise, and this error is yet more plainly confuted, when as shortly after Luke addeth. The child profited in age and wisdom with God and men. For it is not lawful to imagine that there lay hid in Christ any understanding, which in success of time appeared unto God. And it is not to be doubted but that the counsel of God was plainly to express how truly and perfectly Christ embraced all parts of a brotherly uniting with men, when he took upon him our flesh. Neither do we by this means imagine him to be two: for although there was one person of God and man, yet it followeth not that what soever was proper to the Deity, should be attributed to the human nature: But for as much as it was necessary for our salvation, the son of God kept his divine power hid. And that which Ireneus saith, his Deity resting, he suffered his passion, I do not only interpreat it of his corporal death: but also of that incredible sorrow and vexation of the soul, who uttered this complaint unto him: my God why hast thou forsaken me? In sum, except a man should deny Christ to be made very man, let him not be ashamed also to confess that he willingly took upon him all those things which cannot be separate from our human nature. And it is foolishly objected that ignorance could not light upon Christ, because it was the punishment of sin, for the fame may be said also of death: but rather the scripture affirmeth that he fulfilled the office of a mediator, because that what punishments soever we had deserved, he took from us & laid upon himself. Furthermore they do very grossly and ignorantly, in that they make ignorance a punishment of sin: for it cannot be thought, that Adam when he was yet sound, knewal things. Neither do the Angels bear the punishment of sin, when they are ignorant of any thing. Some conclude more subtly, that there was no ignorance in Christ, because that ignorance is a fault. But these also do take very evil a false & a vain principle: for otherwise it were necessary for the Angels to be like to God, that they might be without fault. Blindness or ignorance of a man's mind is a fault, and is worthily accounted as a part of original sin: but here is no other ignorance attributed to Christ, than such as may be in a man pure from all spot of sin. But when Luke sayeth that he waxed strong in spirit, and was filled with wisdom, he meaneth whatsoever wisdom is in men, and daily groweth in them, that it floweth out of this only fountain, that is from the spirit of God. That speech which followeth (the grace of God was with him) is more general, for it comprehendeth what excellency soever was in him.  
41. Now his parents went every year▪ Hear is the godliness of mary and joseph praised, because that they diligently exercised themselves in the outward worship of God. And they took not this yearly journey upon them rashly, but by the commandment of God: for in that the law only commandeth the males, that they should present themselves in the fight of God, it doth not wholly exclude women, but by permission spareth them. And by this note is pure religion discerned from vain and wicked superstitions, for that she keepeth herself in obedience to God, and the commandment of his law: but the other wander after their own fancy beside the word of God, without any certain rule▪ And although the worship of the temple was infected with many corruptions, and the priesthood saleable, and the doctrine filled with many errors: yet because that the ceremonies of the law did as yet flourish there, and they keep the outward rite of sacrificing, as was appointed in the law, it behoved the faithful to testify their faith by such exercises. But the name of father is after the common opinion of men, improperly given unto joseph.  
44. That he had been in the company. It appeareth by divers places of the Scripture, that they which came on the feast days to the Temple to worship, did use to make their journey in great companies. Wherefore it is no marvel if that joseph and mary were not so careful for the child the first day. But after they show that they were not careless, neither through sloth nor negligence.  
46. sitting in the midst of the Doctors. There must needs shine some beams of God's glory openly in the child, that he was allowed to sit by those proud men. And although it be probable that he sat in some lower seat, rather than in the place of the Doctors: yet these proud disdainful men would never have given him the hearing in the public assembly, except that some divine power had compelled them, therefore this was but as a sign of his calling, whose full time was not yet come. And therefore he gave them this only taste, which presently men had forgotten, but that mary kept it laid up in her heart, that afterwards she might bring the same from thence with other treasures for the common use of the godly. And these two things are to be noted, that all men marveled, because that they accounted it as a wonder, that a child should frame his questions so aptly and fitly. Again in hearing and demanding, Christ himself rather played the part of a scholar then of a master. Because that as yet he was not called of his Father, that he might profess himself a public Doctor of the Church, he doth only move questions modestly to the Doctors. Yet it is not to be doubted, but that by this exercise he now began to reprove their corrupt manner of teaching for that which Luke addeth after of answers, I interpreat to be used after the Hebrew manner, for any word or speech.  
matthew. Mark. Luke 2. 
48. So when they saw him, they were amazed▪ and his mother said unto him: Son, why hast thou thus dealt with us? Behold, thy father and I have sought thee with heavy hearts.  
49. Then said he unto them: How is it that y● sought me? kn●w ye not that I must go about my father's business.  
50. But they understood not the word that he spoke unto them.  
51. Then he went down with them, & came to Nazareth, and was subject to them, & his mother kept all these sayings in her heart.  
52. And jesus increased in wisdom & stature and in favour with God and men.   
48. His mother said. In my judgement they are deceived which think that the holy virgin said so as boasting of her authority. But it may be that she having him aside, and no witnesses being by, she began at the length to expostulate with her son, after that he was come from the assembly. How soever the matter was, she was not carried away with ambition, but because of her three days sorrow, she uttered this complaint unto him: yet that she expostulateth as if she was unjustly injuried, doth plainly declare how ready we are by nature, having no regard of God, to defend our own right. This holy virgin had rather have died a hundred times then of set purpose of mind she would prefer herself before GOD: but while she cockereth her motherly sorrow, through inconsideration, she slideth into that fault. And truly by this example we are admonished to suspect all the affections of the flesh, and how needful it is for us to take heed, lest that we hold our right further than is convenient, and being addicted to ourselves, we should defraud God of his honour.  
49. Knew ye not. Christ reprehendeth his mother worthily, yet he doth the same sparingly & gently. The sum is, that the duty which he oweth to God his father, is far to be preferred before all obedience to men. Therefore those earthly parents do ill, which sorrow that they are neglected in respect of God. And hereof is a general doctrine to be gathered. What soever is due unto men, aught to be subject to the first table of the law, that the power of God may remain untouched. So obedience is to be given to Kings, to Parents, and to masters: but no otherwise then under the power of God: that is, that nothing be taken or pulled from God for man's cause: neither is our obedience then broken towards men, when as there is an especial regard had of God. About my father's business. By this word he declareth that he hath somewhat greater than man. He also declareth the principal end why he was sent into the world: namely, that he might fulfil that office enjoined him of his heavenly father. But it is marvel that joseph and Marie understood not this answer, who had been taught by many testimonies that jesus was the son of God, I answer: Though they were not altogether ignorant of the heavenly stock of Christ, yet they understood not in every point that he was occupied in fulfilling the commandments of the father, because that as yet his calling was not evidently made known unto them. But in that mary keepeth in her heart those things, which as yet she conceiveth not in the understanding of her mind, let us learn reverently to take, and (as seed conceived in the earth is nourished) to lay up in our minds those mysteries of God, which as yet excel the capacity of our mind.  
51. He was subject to them. This humbleness in that the Lord & head of Angels willingly made himself subject to mortal creatures, did Christ take upon him for our salvation. For so had the counsel of god determined, that for a time he should be hid under the name of joseph, as under a shadow. And though no necessity enforced Christ to this subjection, but that he might have exempted himself from the same: yet because that upon this condition he had taken the nature of man upon him, that he might be subject to his parents, and withal, he took upon him the person of a man and of a servant, as concerning the office of a redeemer, this was his lawful condition; so that it becometh every one of us more willingly to bear that yoke, that shall be laid upon us of the Lord.  
Matthew. 3. 
1. And in those days, john the Baptist came and preached in the wilderness of judea.  
2. And said, repent, for the kingdom of heaven is at hand.  
3. For this is he, of whom it is spoken by the Prophet Esaias, saying, the voice of him that crieth in the wilderness, i●, prepare ye the way of the Lord, make his paths straight.  
4. And this john had his garment of camels hair, & a girdle of a skin about his loins: his meat was also locusts and wild honey.  
5. Then went out to him jerusalem and all judea, and all the region round about jordan.  
6. And they were baptized of him in jordan, confessing their sins.  Mark. 1. 
1. The beginning of the Gospel of jesus Christ, the son of God.  
2. As it is written in the Prophets: Behold, I send my messenger before thy face which shall prepare thy way before thee.  
3. The voice of him that crieth in the wilderness is, prepare ye the way of the Lord, and make his paths straight.  
4. john did baptise in the wilderness, & preach the baptism of amendment of life, for remission of sins.  
5. And all the country of judea, and they of jerusalem went out unto him, and were all baptised of him in the rivers of jordan, confessing their sins.  
6. Now john was clothed with camels hair, and with a girdle of a skin about b● loins, & he did eat locusts and wild honey.  Luke. 3. 
1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of judea, & Herod being tetrarch of Galilee, & his brother Philip tetrarch of Iturea, & of the country of Trachonitis, & Lysanias the tetrarch of Abylene.  
2. When Annas and Caiphas were the high priests, the word of God came unto john, the son of Zacharias in the wilderness.  
3. And he came unto all the costs of jordan, preaching the baptism of repentance, for the remission of sins.  
4. As it is written in the book of the sayings of Esaias the prophet, which saith, the voice of him that crieth in the wilderness is, prepare ye● the way of the Lord, make his paths straight.  
5. Every valley shallbe filled, and every mountain & hill shallbe brought low, and crooked things shallbe made straight, and the rough ways shallbe made smooth.  
6. And all flesh shall see the salvation of God.   
Although that is part of the Gospel which we have set down before out of Matthew and Luke, yet it is not without a cause that Mark accounteth the beginning of the Gospel at the preaching of john Baptist. For as it is recorded in the first of john, that then the law and the Prophets were ended. The law and the Prophets to john, and since the kingdom of God, Luke. 16. 16. And to this very aptly agreeth the testimony of Malachy, which he allegeth. The Lord that he might the more incense the minds of men to the desire of the promised salvation, had ordained for a time, that the people should be without new prophecies, and we know that Malachy was the last of the lawful and certain Prophets. Also lest the hungry jews should in the mean while faint, he exhorteth them that they should keep themselves under the law of Moses, until the promised redemption should appear. And he maketh mention of the law only, because that the doctrine of the Prophets doth differ nothing from the same: but it was only an Appendix & more full exposition, that the whole manner of governing the Church might depend upon the law. And it is no new or unaccustomed matter in the scripture, to comprehend the prophecies under the name of the law: because that all of them were referred to them, as to their fountain and principal point. And the Gospel was not an inferior addition to the law, but a new manner of teaching, which abrogateth that first. Malachy also discerning a double estate of the Church, appointeth the one under the law, and beginneth the other under the gospel. For it is not to be doubted but that he meaneth john Baptist, when he saith: Behold, I will send my messenger: because (as it is now said) here is an express distinction made between the law, and the new order & estate of the Church, which was to be in the same room. In the same sense he had said a little before (that which is cited by Mark: for the places are very like) Behold I send Elyas the Prophet to you, before that great day of the Lord shall come. Also, behold I send my messenger, who shall make clean the way before me, then shall the Governor, whom ye seek, come to his temple. Because that he promiseth in both these places a better estate of the Church, than was under the Gospel, without doubt the beginning of the Gospel is thereby noted. And before the Lord should come forth to restore the Church, it is said that a forewarner and crier should come before him, who should declare that he was at hand: whereby we gather the abrogation of the law and the beeginning of the Gospel, properly to be set in the preaching of john. But sith john declareth that Christ was clothed with flesh, both his nativity, and the whole history of his appearance is contained under the gospel.  
But here Mark declareth when the Gospel began to be published, wherefore he doth not without cause begin at john, who was the first minister of the same. And for this cause was it the will of the heavenly father to bury, as it were in silence, the life of his son, until the time of his full revelation should come. Neither was it done without the determinate providence of God, that the Evangelists should pass by that whole time, that Christ lived privately at home: & should by and by pass from his first infancy to the thirty year of his age, wherein he endued with the estate of a public person, is openly showed as redeemer to the world▪ but that Luke briefly toucheth about the twelve year one sign and token what his calling should be. And this especially appertaineth for this cause: first, to know that Christ was very man, and then the son of Abraham and of David, which the jord would testify unto us.  
The rest which we have set down of the shepherds, the wisemen and Simeon, do appertain to the proving of his deity. And that which Luke declareth of john and his father Zacharyas, was as a preface to the Gospel. There is no absurdity in changing the person in the words of Malachy. Thus God speaketh by the Prophet: I send my messenger, and he shall prepare the way before me. But by Mark the father is brought in speaking to the son. But we see that Mark had no other purpose, then that he might more fully declare the mind of the Prophet.  
Mark giveth Christ the title of the son of God, whom the other Evangelists witnessed to be borne of the seed of Abraham and of David, that he might also be the son of man. But Mark thereby declareth that no redemption can be hoped for, but from the son of God.  
MAT. 3. 1. In those days. LUKE 3. 1. In the fifteenth year. It cannot be gathered out of matthew and Mark what age john was of, when he began to come abroad. But Luke declareth evidently that he was then thirty year old or there about. The old writers of the Church declare almost with one consent, that he was borne fifteen year before the death of Augustus. His successor Tiberius had now enjoyed the Empire fifteen years when the same john began to preach: therefore that time of thirty years which I spoke is gathered; whereby it also followeth, that he did not long execute the office of a teacher, but that in short time he gave place unto Christ: for Christ as a little after we shall see was also baptised when he was thirty year old, and then he was entered to the performance of his office. But when Christ the son of righteousness, presently followed john his morning star, or rather the morning, it is no marvel if that john vanished away, that Christ's only glory might be the more manifest. LV. Pontius-Pilate. It is probable that this was the second year of Pilate. For after that Tiberius had obtained the Empire, josephus declareth in the eighteenth book of Antiquities, that he created Valerius Gratus governor of judea, placing him in the room of Annius Rufus. And this putting one in an others room, might fall out in the second year of his government. The same josephus declareth that Valerius was Governor of judea for the space of eleven years, therefore Pilate had holden that province above two year, when john began to preach the Gospel. This Herode whom Luke maketh Tetrarche of Galilee, was the second heir of Herode the Great, who succeeded his father by will: for the government of judea was given to Archelaus, but when he was banished by Augustus into Vienna, that portion fell into the hands of the Romans for a pray.  
So Luke here rehearseth two of Herodes sons: namely, Herode Antipas, who was made tetrarch of Galilee, and had in possession, Samaria and Peraea, and Philip who was Tetrarch of Trachonitis and Iturea, reigned from the sea of Tiberias of Genesara, to the foot of Libanus, from whence the flood jordane ariseth▪  
They untruly imagine that Lysanias was the son of Ptolomeus Mennaeus, who was king of Chalcis, who had been slain before by Cleopatra, about thirty years before the birth of Christ, as josephus declareth in his fifteenth book of antiquities. Also he could scarcely have been his nephew, whom the same josephus in the first book of the war of the jews reporteth to have been the kindler of the parthean war: for than he should have been above three score year old. Furthermore, seeing that he stirred the Parthians to war under Antigonus, he was of necessity then grown to the estate of a man. But Ptolomeus Mennaeus died not long after the slaughter of julius Caesar, being entered into the office of the Triumuir between Lepidus, Antonius, and Octavius: as josephus witnesseth in the 14. book, chap. 23. But this nephew of Ptolomeus, was called Lysanias, as his father was, and he might also leave a son of his own name. Yet their error is without question to be rejected, which imagine that Lysanias, who was slain by Cleopatra should live threescore year after his death.  
The name of Tetrarch is here used improperly, as though the whole region should be divided into four parts. But seeing that in the beeginning the countries were divided into four parts, and then that other changes followed: yet for honours sake the name was still continued: in the which sense Pliny numbereth seventeen tetrarchs of one region.  
2. Were the high priests. It is certain that two high Priests together at one time never occupied the priesthood. josephus witnesseth that Caiphas was made high priest by Valerius Gratus, a little before he went out of the province. We read nothing In josephus, that should be altered by Pilate, in that time that he governed judea: but when he was restrained of his authority, and was commanded to go to Rome to answer his cause, then at that time Vitellius, the governor of Syria driving Caiphas out, transposed the priesthood to jonathas, the son of Anani, Antiq. 18. But that Luke nameth two high priests must not so be taken, as if that title was given to them both: but because that the one half of the honour of the priesthood was in Annas, the high priests father in law. Wherefore Luke declareth that matters were then so troubled and confounded, that there was then no one true and certain high priest, but that through ambition and tyrannical power, that sacred office was torn in sunder.  
The word of God came. Before that Luke reporteth, as others do, that john entered the office of teaching, he saith, that he was called thereunto of God, that his ministery might bear authority with it. I see not why the interpreters had rather to translate it upon john, rather than To john: yet because the sense is not doubtful, namely, that this embassage was laid up with him, and that the commandment of preaching was given unto him, I follow the received translation. Hereby gather that there are no true teachers, but to whom that office is enjoined of GOD. Neither doth it suffice to have the word of God, except there be also an especial calling.  
That Matthew and Mark make not mention but of a desert, reconcile it with the words of Luke thus, john began his office of teaching amongst his neighbours with whom he dwelled, than he spread his Gospel farther, that it might be known in more places: whereby it came to pass, that in short time his fame spread unto jerusalem. Yet that coast of jordan might be called desertum, a desert: for it doth not signify a place not in habited, but a sharp and hilly country, which is occupied with a less resort of men.  
2. Math: Repent. Matthew differeth from the other two Evangelists in this, that in the person of john he setteth down the sum of his doctrine, and they set it down in his own words. Yet Mark hath more by one word than Luke: for he saith, he came, baptising and preaching the baptism of repentance, but in the matter itself the consent is very good: because that all join repentance with forgiveness of sins. For the kingdom of GOD amongst men is nothing else then a restoring to a happy life, and so a true and eternal felicity. Therefore when john saith, that the kingdom of God is at hand, he meaneth that men, which were estranged from the righteousness of God, and banished the kingdom of heaven, are again gathered unto God, that they might live under his hand. And this doth free adoption and forgiveness of sins work, whereby he reconcileth the unworthy to himself. In sum, the kingdom of heaven is nothing else then newness of life, wherein God restoreth us into the hope of eternal immortality. For we being taken out of the bondage of sin and death, he challengeth us unto himself, that we wandering here upon earth, might now by faith possess that heavenly life: to the Ephesians 1. 4. For although we be like to dead men, yet we know that our life is in safety, while that it is hid in Christ. Colloss. 3. From hence, as out of a fountain is the exhortation to repentance gathered. And john saith not repent, and then by this means the kingdom of heaven shall appear: but in the first place he proposeth the grace of GOD, and then he exhorteth men that they should repent. Whereby it is evident, that the mercy of God, whereby he restoreth those that are lost to be the foundation of repentance. Neither do Matthew and Luke in any other sense report that he preached repentance for the remission of sins: for repentance, (as some unwisely imagine) is not placed first, as if it should be the cause of forgiveness of sins, or that it might prevent God, that he might begin to be merciful unto us: but men are commanded to repent, that they might receive the reconcilyation offered them. But as the free love of GOD, whereby he embraceth miserable men, not imputing their sins unto them, orderly goeth before; so it is to be noted, that we have forgiveness of sins in Christ: not that God would nourish them through his love: but that he might heal us from them. Neither can any man taste the grace of GOD, except he hate sin, and be displeased with offences: but by the definition of repentance and faith it may be fullyer known, how unseprably they are joined together: therefore in entreating of this doctrine I am the sparer.  
But for the better understanding of this present place, it is meet to observe that the whole Gospel consisteth of two parts: forgiveness of sins, and repentance. And in that Matthew noteth the first part by the kingdom of heaven, it may thereby be gathered, that there was hostile dissension between men and God, and that they were wholly banished out of the kingdom of heaven, until that God should again receive them into his favour. And though john proposing the grace of God, exhorteth men to repentance, yet it is to be noted, that this also i● the gift of God, aswell as the inheritance of the kingdom of heaven. For as he freely forgiveth us our sins, and by his mercy delivereth us from the guiltiness of eternal death; so also he repaireth us after his own image, that we might live to righteousness. As he freely adopteth us to be his sons; so he regenerateth us by his spirit, that our life might testify, that we do not falsely call him father. And Christ doth no less quicken us unto righteousness, by crucifying our old man, and by extinguishing the faults of our flesh, than he doth wash away our sins by his blood, and appease his heavenly father towards us, with the sacrifice of his own death. Yet this is the sum of the Gospel, that GOD embraceth us in his Son, our sins being washed away: that we denying ourselves, and our own nature, might live holy and godlily; and so should meditate a heavenly life upon the earth.  
3. LV. Preaching the baptism of repentance. This manner of speaking doth first generally show, what is the right use of the Sacraments: Then for what purpose Baptism was instituted, and what it doth contain.  
A Sacrament therefore is not a dumb ceremony, which showeth I wot not what pomp, without doctrine, but hath the word of God annexed to it, which giveth life to the outward ceremony. I mean not that word, which some Exorcist muttereth with magycall whisperings: but that which pronounced with clear & open voice doth avail to the edifying of faith. For it is not simply said that john baptized to repentance, as if the grace of GOD had been included in the visible sign: but that he preached what the profit of baptism was, that the sign might be made effectual by the word preached. And this is peculiar to baptism, that it is called the seal of repentance for forgiveness of sin.  
Now seeing that his Baptispme had the same signification, power and manner, which ours have: If a figure be esteemed by the truth thereof, it is false, that the baptisms of john and Chrste are diverse.  
MATH. 3. The voice of a crier in the wilderness. Although that place of Isaias 40. 1. ought not to be restrained only to john: yet he is one of them, of whom that is there spoken: for after the Prophet hath spoken of the overthrow of the City, and the extreme calamity of the people, he promiseth a new restitution of the people. The words were, the Lord shall say again, comfort ye, comfort ye my people. For after the temple was overthrown, and the Sacrifices abolished, the people were lead into captivity, and their estate was almost desperate: and because their ears were deaf at the continual calling of the Prophets, the Lord did as it were hold his peace for a time. Lest the godly minds should fall down in that sorrowful silence the Prophet declareth that there should again arise new Preachers of grace, which should comfort the people in the hope of salvation, Such were Zacharyah, Haggai, Malachy, Esdras, and such like. But because that there is promised a restitution, which should be perpetual, and not for a short time: and Isaias especially respecteth the redemption which was hoped for: by the coming of Christ, john was rightly accounted the chief amongst the ministers of comfort. Then it followeth in the text of the Prophet: The voice of a crier, and that voice is opposed to the silence for a time, whereof I spoke even now: for the jews, were for a time deprived of that doctrine, which they had vngodlyly contemned.  
The name of a desert is metaphorically put for a desolation or a deformed ruin of the people, as was in the time of the banishment. For there was so horrible a dissipation, that it might be compared to a desert; so the prophet amplifieth the grace of GOD, as if he should have said, although the people was thrown far from their country, and was banished out of the company of men, yet the voice of God shall also resound in the desert, which shall joyfully comfort them that are half dead. In this sense jerusalem was the desert, when john began first to preach: for in every place all things were brought into a waste and horrible confusion. But it behoved those gross and foolish men the more to be stirred up by beholding this visible desert, that thereby they might the more greedily have received the promise of salvation offered unto them in death.  
Now we see how truly this prophesy agreeth unto john, and how properly it is applied unto him. Prepare ye the way of the Lord. It is not to be doubted, but that the Prophet speaketh to Cyrus, & the Persians whose aid GOD used: and the meaning is, that the Lord would by a wonderful power bring to pass, that a way should be opened to his people by ways untravailed, by steep rocks, and by the dry desert, because that he had at hand ministers of his grace, which should take all lets and hinderances out of the way. But that was a beeginning, shadowing the redemption.  
And when the spiritual truth cometh into the light, john is sent, that he might remove those lets. And daily the same voice soundeth in our ears, that we should prepare a way to the Lord: that is: that vices being taken away, which shut up the kingdom of Christ, we should give access to his grace. To the same purpose also belongeth that which followeth in the Prophet: The crooked shall be made straight: for he meaneth that there are only rough and troublesome courses in the world: But that through so hard passages the Lord will make himself a way, that by a wonderful means he might pierce through to the accomplishing of our salvation.  
6. All flesh shall see. The meaning is, that this salvation shall not be kept secret, or tasted only by a few men▪ but that it shall be known and common to all. Whereof it followeth, that this prophesy was not fulfilled in the return of the people. For although GOD then showed a token of his favour worthy to be remembered, yet he did not then reveal his salvation to all the world, Nay, it is the purpose of the Prophet to oppose the wonderful excellency of salvation, which was to be revealed, against the former benefits of god, that the faithful might know that he never dealt so notably with the Church, and that the power of God was never so excellently showed in the deliverance of his. Flesh in this place doth signify men, without the note of sin.  
4. Matth. john had his garment. The Evangelist doth not account this amongst his especial virtues, that he was addict to a rude and austere manner of living, he also fled a mean and an accustomed cleanness; But because he had said before that he was a man dwelling among the mountains.  
Now he addeth that his meat and his apparel was according to his dwelling place. And this he reheaseth not only, that we might know that he took no delicates, being content with country meat and apparel: But that in his filthy and contemptible habit he was much esteemed amongst men very delicate and renowned. Furthermore, as superstition appointed almost a perfect rigghteousnesse in these outward shows, they commonly thought that such decency was a heap of holiness. There was an other fault near unto this, that they would imagine that this man in this solitary life, abhorred the common manner of living, as Eremites and Moonkes excel in this one thing, if they could differ from the rest. At the length there grew over gross ignorance, that they made of his garment of hairs, a whole skin. And it is not to be doubted but that the Euangeliste discrybeth here a mountain man, far from all urbanity, fineness, and daintiness, not only content with meat that might be gotten, but only eating natural meats; as wild honey, whereof there was good plenty enough in that place, and Locusts, whereof the country was also very fruitful. Or, because it was profitable, that a man contemned, and not favoured for any excellency, should come forth into the world, that the only majesty of GOD might shine in him, which yet should draw all men to wonder at him. For that is to be noted, which is added, that great concourse of people came unto him from every place: whereby we gather how renowned his fame was. Or because it was the purpose of God to propose in him a rare example of frugalytie, that by this means he might allure the jews to reverence his doctrine, or at the least, that he might convince the jews of unthankfulness, according to that saying of Christ, john came neither eating nor drinking, etc. Luke 7. 33.  
6. Matth. 5. Mar. They were baptized, confessing their sins. This confession was a testimony of their repentance. For as the Lord in his sacraments doth bind himself unto us, as it were by giving us his hand writing; so it is also meet that we should answer him again. In baptism he witnesseth that our sins are forgiven us, and he calleth us to repentance. Therefore that men may rightly offer themselves unto baptism, they are required to confess their sins: otherwise the whole action should be nothing else but a vain sport. It is also to be noted, that he here speaketh of them that are grown to some age: who we know are not to be admitted without consideration into the Church, nor by baptism to be received into the body of Christ, except there be first an examination had. Whereby it is manifest, how ridiculous the Papists were, which wrist this to auricular confession. For the sacrificers were not present, into whose ears privily all of them should whisper their own sins: neither is there mention made of all the sins, neither is it said that john commanded, or gave his Disciples an ordinary manner of confessing: And that we may grant the Papists that, which they require: Confession shall beelonge to them only, that shall be catechyzed, and after Baptism it shall have no place. Truly they against the example of john do prescribe a law of Confession after Baptism.  
Matth. 3. Mark. Luke. 3. 
7. Now, when he saw many of the Pharises and of the Saducees come to his baptism, he said unto them, O generations of vipers, who hath forewarned you to flee from the anger to come?  
8. Bring forth therefore fruits worthy amendment of life.  
9 And think not to say with yourselves, we have Abraham to our father: for I say 〈…〉, that God is able of these, ●●ones to raise up children unto Abraham.  
10. And now also is the axe put to the root of the trees: therefore every tree, which bringeth not forth good fruit is heawne, down, and cast into the fire.   
7. Then said he to the people that were come out to be baptized of him: O generation of vipers, who hath forewarned you to flee from the wrath to come.  
8. Bring forth therefore fruit● worthy amendment of life, and begin not to say with yourselves, we have Abraham to our father: for I say unto you, GOD is able of these stones to raise up children to Abraham.  
9 Now also is the axe laid unto the root of the trees: therefore every tree, which bringeth not forth good fruit, shall be hewn down, and cast into the fire.  
10. Th●● the people asked him, saying, what shall we do then?  
11. And he answered and said unto them: he that hath two coats, let him part with him that hath none: and he that hath meat, let him do likewise.  
12. Then came there Publicans also to be baptized▪ & said unto him, master, what shall we do?  
13. And he said unto them, require no more than that, which is appointed unto you.  
14. The soldiers likewise demounded of him, saying: And what shall we do? And he said unto then do violence to no man, neither accuse any falsely, and be content with your wages.   
MAT. 7. When he saw many of the Pharises. Here Math, and Luke do declare that john did not only generally preach repentance, but also that he applied his speech to the people. And truly it will be a cold manner of teaching, except the teachers do wisely consider what the time requireth, and what is ●itte for the persons: and there is not in this behalf any thing more unequal than a perpetual equality. And for this cause it is said that john did more severely handle the Pharises and the Saducees: because that through the hypocrisy & pride, wherein they swelled, it seemed meet that they should be more sharply punished then the common sort of men: But that we may well understand his purpose, it is to be known that there is no people more without sense and feeling then the hypocrites, which with an outward show of holiness deceive themselves and others. For as God thundereth every where against the whole world; so they in a false imagination frame unto themselves a sanctuary: because they are persuaded that they have nothing to do with the judgement of God. If any think that john dealt preposterously, that at the first salutation he entertained them so hardly: I answer that they were not unknown unto him, and the knowledge which he had was not by custom or experience; but rather by the secret revelation of the spirit: wherefore they were no whi● the less to be spared, least with the greater pride they should return home. If any again shall object, that they were not to be feared with so sharp a rebuking, which by baptism professed that they would become other men: an answer is also ready, they which are accustomed to lie to God, and to please themselves, and show deceit & dissimulation for the truth, are more hardly to be urged to true repentance▪ For there is, as I sayda a wonderful obstinacy in hypocrites: therefore until they be scoured with violence, they hold very fast their show.  
Now that john reproveth and rebuketh them openly before all men, is for an example, in which sense Luke reporteth that he spoke this to the people. For though john pinched but few men, yet he had regard of all, that he might strike 〈◊〉 fear into them 〈◊〉 Paul, ●. Tim 5. 20. commandeth, that in open reproves this profit should be looked for. Therefore he peculiarly speaking to the Pharises and Saducees, doth in their person admonish all the rest, that they should not show forth a feigned show of repentance, for a true affection.  
Furthermore it was greatly for the profit of all the people to know what manner of men the Saducees and the Pharises were, by whom the worship of GOD was miserably corrupted, the Church wasted, and the whole religion overthrown, and to be short, who had with their corruptions extinguished the light of GOD, and with their sins had infected all things. Therefore it is probable that john did openly set upon the Pharises, that he might provide for the whole Church of GOD: that, they should no more with a vain show hold the eyes of the simple, nor oppress the people with their wicked tyranny. And therein was also showed his wonderful constancy, that though they excelled all others: yet be spared not their dignity, but sharply, as they were worthy, he brought them into course. So it becometh all godly teachers to be bold▪ that they should not fear any power of men, but that without fear they should strive to throw down every high thing, which lifteth up itself against Christ. If that they which willingly came to Baptism, that they might give their name to the Gospel, were so sharply saluted by the instrument of the holy Ghost how must we then do at this day with the professed enemies of Christ, which not only stubbornly refuse all taste of sound doctrine, but more violently go on with sword and fire to blot out the name of Christ▪ certainly if thou shouldest compare the Pope and his filthy clergy, they shallbe very gently dealt with, if they be cast into one bundle together. Wherefore let them quarrel not with v●, but with the spirit of God, whose cares are so delicate, that they can abide nothing to be spoken sharply against the Pope. Yet let godly teachers take heed to themselves, while they are carried with a godly zeal against the tyrants of the Church, lest they mix the affections of the flesh. And because that no vehemency can be approved of GOD, but that which is moderated by the wisdom of the spirit, let them not only restrain their affections, but let them deliver and commit themselves to the holy Ghost to be governed lest any thing pass from them without consideration.  
He calleth them generation of Vipers, rather thou Vipers, that he might lay that venomous poison to all the sort of them▪ for he would not condemn only these few, which were there present, but the whole body: as if he should say, that both the sorts did but engender serpents. There were great dissensions between them, but the contempt of God, a wicked desire of rule, a hatred of sound doctrine, and a heave of many sins. Who hath farewarned you? Because he suspected thyr repentance, he doubting it, inquireth with admiration, whether it be possible that they should repent from the heart. By this means he stirreth them to a more near examination of their conscience, that they should sift themselves more deeply, & that all flatteries being removed far from them, they might exercise a more severe censure in calling their sins into question.  
Wrath is here taken for the judgement of God, 〈◊〉 in diverse other places it is used▪ as when Paul saith, Rom. 4. 15. & 1●. 19 The law worketh wrath, and give ye place to wrath. And he calleth it to come, which hangeth over their heads, least according to their wont, they nourish up themselves in security. Yet he therefore maketh mention of the time to come: because the hypocrices as long as GOD spareth them, do carelessly despise his threats: for they are not wakened, except they be stricken hard. For though the wrath of GOD flow forth, and that his rods do strike the whole earth, yet the hypocrites do always hope that they are free.  
To flee the wrath of God is here taken in good part: for it is as much as to seek the means to appease GOD, that he might cease to be angry with us. For a great number of men, that they might escape the wrath of God do withdraw themselves from his hand and judgement, but so the sinner profiteth nothing by fleeing from God, but doth rather more and more increase his wrath upon him.  
MAT. LV. 8▪ Bring forth therefore fruit●. He confirmeth that which I said before, that the repentance which is testified in words is of no value, except they prove the same in deed: for it is a thing more precious, then that there should be a light and vain opinion of the same. Therefore john denieth, that the open testimony which they gave was sufficient: but he saith that in process of time it shallbe revealed by their works, whether they do earnestly repent. It is to be noted that good works are called the fruits of repentance: for repentance is inward, which is placed in the heart and the mind: but then in the change of the life it bringeth forth the fruits of the same. And because that in popery all this point of doctrine was filthyly corrupted, this difference is to be holden, that repentance is an inward renewing of a man, which springeth forth in outward life, as the tree bringeth forth fruit out of it.  
MAT. 9 Think not to say with yourselves. LV. 8. Begin not to say. Sith it is certain that there is but one meaning of both these speeches, we do easily gather what john would. The hypocrites do either sleep in their sins, or licentiously & proudly vaunt themselves until they be oppressed: but when they are cited to the tribunal seat of god, than they carefully seek means to escape, & lurking corners, or pretend some colour: Therefore john thus speaketh unto the Pharises & Saducees. Now that you are sharply reproved of me, do not as such as you are, use to do: that is, seek not a remedy by a vain & false pretence. And he wresteth from them that wicked hope, wherewith they were bewitched: the covenant which GOD made with Abraham was unto them in●steede of a shield to cover an evil conscience, not that they settled their hope in the person of one man: but because that God had adopted the whole stock of Abraham. In the mean while they thought not, that none are to be accounted of the seed of Abraham, but they which follow his faith▪ and the covenant of God is not ratified, that it may profit to salvation but by faith. And that clause in yourselves is not superfluous: for although in speech they did not boast themselves to be the sons of Abraham; yet inwardly they pleased themselves with this title: so that the hypocrites are nothing more ashamed to mock God then men.  
God is able. The jews flattered themselves almost with the same pretence, which the Papists at this day do insolently challenge to themselves. It is necessary that there should be a Church in the world: for GOD will be known, and have his name called upon in the world, and the Church cannot be other where but with us, with whom the Lord hath made his covenant. The Priests and other, which had the government and authority, were especially puffed up with this arrogancy: for they accounted the common people profane and accursed, as we read in john 7. 49. And they thought themselves to be the holy first fruits: as at this day the horned bishops, Abbots, Canons, Monks, Sorbonists, & all the sacrificers being lift up with the proud title of the Clergy, do in comparison of themselves despise the laity. This error doth john reprove & refel, in that they do to straightly restrain the promise of God, showing that though God had none of them▪ that yet he would not be without a Church. Therefore the meaning of the words is, God made a covenant with Abraham & his seed. One thing deceiveth you, that when you are more than degenerate, you think yourselves to be the only sons of Abraham: but god will from an other place raise up a new seed to Abraham, which doth not now appear: & he speaketh in the dative case: He will raise up children unto Abraham, that they might know the promise of God was not to no effect, and that Abraham, who obeyed him, should not be deceived, although there wanted seed in them; so from the beeginning of the world, the Lord was true to his servants, neither did he ever fail in performing his promise of showing favour to their children, although he rejected the hypocrites. That many think that john speaketh this of the calling of the gentiles, seemeth not to me to be of force: but because that it seemed incredible to these proud men, that the Church might be transferred to any other place, he admonisheth than that God hath means to preserve his Church, which they did not think of: as if he should make him children of stones.  
MAT. 10. LV. 9 Now also is the axe. After that john had taken that cover of vain hope from the hypocrites, he pronounceth that the judgement of God is nigh. He had said before, that they being cast off, that god should not want a people: now he addeth that God himself is now in the same, that he might drive the unworthy out of the Church, as barren trees use to be cut up. The sum is that the hand of GOD is now stretched forth to purge the Church: for the grace of God doth never show itself for the salvation of the godly: but withal his judgement cometh forth for the destruction of the world, and that for two causes; because that then the Lord separateth his from the reprobate, and the unthankfulness of the world provoketh his wrath a new. Wherefore it is no marvel, if the preaching of the Gospel, and the coming of Christ do put the axe to cut away the corrupt trees, and should daily hasten the vengeance of God against the wicked.  
LV. 11▪ The people asked him. A true affection of repentance engendereth this carefulness, that the sinner desirously inquireth what God willed and commanded, and the answer of john doth briefly define the fruits worthy of repentance. For the world always desireth to be discharged of the ceremonies towards God, and doth nothing more readily then set feigned and devised worshippings before God, so oft as he calleth to repentance. But what fruits doth the Baptist commend in this place▪ The duties of charity, and of the second table, not that God neglecteth the outward profession of godliness, & of his worship: but because this note of difference is more certain, & doth often less deceive. For the hypocrites do painfully endeavour, that they might show themselves worshippers of GOD in ceremonies, and yet let pass the care of true righteousness, when they are either unkind to their neighbours, or given to deceits and spoils. Wherefore necessarily they are to be called to a straighter examination, whether they live honestly amongst men, whether they help the poor, whether they spare them in misery, whether they lovingly communicate those things, which the Lord hath given them. For this cause Christ in Matthew 23. 23. calleth justice, mercy, and truth, the chief points of the law, and the scripture in diverse places commendeth justice and judgement.  
This is to be noted, that the duties of charity are first named, not that they excel the worship of GOD; but as the witness of the godliness of men, that their dissimulation may be laid open, which brag that with their mouth, which is far from their heart. But it is demanded whether john laid this law precisely upon all them, which Christ had prepared to be his disciples, that they should not have two coats. first it is to be noted, that this is a figurative speech, from the part to the whole: because that under one kind there is comprehended a general doctrine. Hereof it followeth that such a meaning is to be gathered, as agreeth to the rule of charity, which is prescribed of God: namely, that every man of his abundance should help the need of the poor. For the Lord doth not wrest a tribute from them, that they should give sorrowfully and unwillingly, which by compulsion should be constrained to do that they would not: but he loveth cheerful and willing givers, as Paul saith 2. Cor. 9 7. This I speak for this purpose: because it availeth much that men should be persuaded, that that which they offer of their goods is an acceptable sacrifice of a sweet savour unto God. And they do not only cast a fear upon the consciences, but they drown them in despair, whosoever make a law that no man should possess any thing of his own. But there nead no long confutation to be used against these fanatical men, which so bitingly snatch at the letter. If it be not lawful to have two coats, the same is to be said of dishes, of saltsellers, of shirts, and of all household-stuff. But by the text it appeareth, that john meant nothing less, then to overthrow the politic estate: whereby we gather that he commanded nothing else, then that the rich men, according to their abilities, should bestow upon the poor, that, which their necessity required: as if he should have said, look what things your neighbours do want, for the sustentation of their life, and you have abundance of, that your abundance may help their need. Furthermore, how much more God nourisheth us; so much more must every man beware, that we cocker not ourselves. Let rather the necessity of brethren urge us, and what benefits of God soever we have by us, let them enforce us to charitable well doing.  
12. And the Publicans came. He doth not only generally exhort the publicans, that they should repent, but he requireth those things, which belong to their calling. For we know that besides the general rule of the law, every one must look what the estate of life, whereunto he is called requireth. Love is generally commanded to all christians: but there follow particular duties, wherein the doctor to the Church, the magistrate or prince to the people; and again, the people to the magistrate, the husband to the wife, and again, the wife to him: and last, the children and the parents are bound the one to the other. Furthermore, because that they vexed (as it is a covetous, ravenous, and cruel kind of men) the common people with unjust exactions: the Baptist reproveth those faults, wherewith that people was most infected, forbidding that they should not exceed measure in exacting tributes: yet hereby we gather, that it is no less lawful for a Christian to gather tribute,, then it is granted to the magistrate, to lay it upon them. The same is to be thought of warfare, john commandeth not the soldiers to throw away their weapons, and to forsake their calling: but he forbiddeth under the pretence of warfare to spoil the poor people, to oppress the innocent with injuries, to go abroad after the manner of thieves, as many were wont; so in these words there is a private approbation of a politic estate. It is a frivolous cavil, that here are only delivered instructions for the rude, which are far underneath a Christian perfection. It was the office of john to make the people perfect to the Lord: and it is not to be doubted, but that wholly he applied himself faithfully in this matter. And truly they diffame the gospel with a sacrylegious accusation, which make it contrary to the governements of men; as if Christ should destroy that, which his heavenly father hath ordained. For without the sword the laws are dead, and there is no power nor authority in judgements. Neither hath the magistrate only need of an executioner, but also of other officers, of which number are soldiers, where peace cannot otherwise be preserved, but by their aid and hand: only the end is to be considered, that Princes make not a jesting sport at man's blood, that soldiers placed to bestow their helps to kill, be not carried with the desire of gain to cruelty, but that they both be drawn with the necessity & respect of public profit.  
Matth. 3. Mar. 1. Luke. 3. 
11. Indeed I baptise you with water, to amendment of life: but he that cometh after me, is mightier than I, whose shoes I am not worthy to bear, he will baptise you with the holy Ghost, and with fire.  
12. Which hath his fan in his hand, and will make clean his floor, & gather his wheat into his garner, but will burn up the chaff with unquenchable fire.  
7. And preached, saying, A stronger than I cometh after me, whose shoes latchet I am not worthy to stoop down, and unlose.  
8. Truth it is, I have baptized you with water: but he will baptise you with the holy Ghost.  
15. As the people waited, and all men mused in their hearts, of john, if he● were not the Christ:  
16. john answered, and said to them all: In deed I baptise you with water: but one stronger than I cometh, whose shoes latchet I am not worthy to unlose: he will baptise you with the holy Ghost and with fire.  
17. Whose fan is in his hand, and he will make clean his floor, and will gather the wheat into his garner: but the chaff will he burn up with fire that never shallbe quenched.  
18. Thus then exhorting with many others things, he preached unto the people.   
The Evangelists report the same words of the Baptist. In this one thing Luke is more plentiful, in that he first declareth upon what occasion this sermon was made: namely, because it was in danger lest the people through a false opinion should give the honour due to Christ, to him. Therefore that he might speedily take away the occasion of the error, he openly testifieth that he is not Christ, and so putteth a difference between himself and Christ, that he might give him his right. And this he doth willingly, that he might deliver his disciples to Christ from hand (as they say) to hand: but he preventeth it the speedilyer, lest by holding his peace the longer, he might confirm the error of the people.  
When he saith that a stronger shall come, he meaneth one endued with a far other power and dignity, in respect of whom he himself is to be brought into order. And he useth common phrases, wherewith because that under one kind there is comprehended a general doctrine. Hereof it followeth that such a meaning is to be gathered, as agreeth to the rule of charity, which is prescribed of God: namely, that every man of his abundance should help the need of the poor. For the Lord doth not wrest a tribute from them, that they should give sorrowfully and unwillingly, which by compulsion should be constrained to do that they would not: but he loveth cheerful and willing givers, as Paul saith 2. Cor. 9 7. This I speak for this purpose: because it availeth much that men should be persuaded, that that which they offer of their goods is an acceptable sacrifice of a sweet savour unto God. And they do not only cast a fear upon the consciences, but they drown them in despair, whosoever make a law that no man should possess any thing of his own. But there nead no long confutation to be used against these fanatical men, which so bitingly snatch at the letter. If it be not lawful to have two coats, the same is to be said of dishes, of saltsellers, of shirts, and of all household-stuff. But by the text it appeareth, that john meant nothing less, then to overthrow the politic estate: whereby we gather that he commanded nothing else, then that the rich men, according to their abilities, should bestow upon the poor, that, which their necessity required: as if he should have said, look what things your neighbours do want, for the sustentation of their life, and you have abundance of, that your abundance may help their need. Furthermore, how much more God nourisheth us; so much more must every man beware, that we cocker not ourselves. Let rather the necessity of brethren urge us, and what benefits of God soever we have by us, let them enforce us to charitable well doing.  
12. And the Publicans came. He doth not only generally exhort the publicans, that they should repent, but he requireth those things, which belong to their calling. For we know that besides the general rule of the law, every one must look what the estate of life, whereunto he is called requireth. Love is generally commanded to all christians: but there follow particular duties, wherein the doctor to the Church, the magistrate or prince to the people; and again, the people to the magistrate▪ the husband to the wife, and again, the wife to him: and last, the children and the parents are bound the one to the other. Furthermore, because that they vexed (as it is a covetous, ravenous, and cruel kind of men) the common people with unjust exactions: the Baptist reproveth those faults, wherewith that people was most infected, forbidding that they should not exceed measure in exacting tributes: yet hereby we gather, that it is no less lawful for a Christian to gather tribute,, then it is granted to the magistrate, to lay it upon them. The same is to be thought of warfare, john commandeth not the soldiers to throw away their weapons, and to forsake their calling: but he forbiddeth under the pretence of warfare to spoil the poor people, to oppress the innocent with injuries, to go abroad after the manner of thieves, as many were wont; so in these words there is a private approbation of a politic estate. It is a frivolous cavil, that here are only delivered instructions for the rude, which are far underneath a Christian perfection. It was the office of john to make the people perfect to the Lord: and it is not to be doubted, but that wholly he applied himself faithfully in this matter. And truly they diffame the gospel with a sacrylegious accusation, which make it contrary to the governements of men; as if Christ should destroy that, which his heavenly father hath ordained. For without the sword the laws are dead, and there is no power nor authority in judgements. Neither hath the magistrate only need of an executioner, but also of other officers, of which number are soldiers, where peace cannot otherwise be preserved, but by their aid and hand: only the end is to be considered, that Princes make not a jesting sport at man's blood, that soldiers placed to bestow their helps to kill, be not carried with the desire of gain to cruelty, but that they both be drawn with the necessity & respect of public profit.  
Matth. 3. Mar. 1. Luke. 3. 
11. Indeed I baptise you with water, to amendment of life: but he that cometh after me, is mightier than I▪ whose shoes I am not worthy to bear, he will baptise you with the holy Ghost, and with fire.  
12. Which hath his fan in his hand, and will make clean his floor, & gather his wheat into his garner, but will burn up the chaff with unquenchable fire.  
7. And preached, saying, A stronger than I cometh after me, whose shoes latchet I am not worthy to stoop down, and unlose.  
8. Truth it is, I have baptized you with water: but he will baptise you with the holy Ghost.  
15. As the people waited, and all men mused in their hearts, of john, if he were not the Christ:  
16. john answered, and said to them all: In deed I baptise you with water: but one stronger than I cometh, whose shoes latchet I am not worthy to unlose: he will baptise you with the holy Ghost and with fire.  
17. Whose fan is in his hand, and he will make clean his floor, and will gather the wheat into his garner: but the chaff will he burn up with fire that never shallbe quenched.  
18. Thus then exhorting with many others things, he preached unto the people.   
The Evangelists report the same words of the Baptist. In this one thing Luke is more plentiful, in that he first declareth upon what occasion this sermon was made: namely, because it was in danger lest the people through a false opinion should give the honour due to Christ, to him. Therefore that he might speedily take away the occasion of the error, he openly testifieth that he is not Christ, and so putteth a difference between himself and Christ, that he might give him his right. And this he doth willingly, that he might deliver his disciples to Christ from hand (as they say) to hand: but he preventeth it the speedilyer, lest by holding his peace the longer, he might confirm the error of the people.  
When he saith that a stronger shall come, he meaneth one endued with a far other power and dignity, in respect of whom he himself is to be brought into order. And he useth common phrases, wherewith he so extolleth the glory of Christ, that in comparison of him, he declareth that he himself is nothing. This yet is the chief, that he accounteth Christ the author of the spiritual baptism, and that he is the minister only of the outward. And it seemeth to be an answer to a secret objection, if peradventure any should object to what end belonged that Baptism, which he took to himself: for it were not a matter of light weight, to bring any thing into the Church of God, but especially to profess a new kind of instruction which should be more perfect then the law of God: therefore he answereth that he taketh nothing in hand rashly, that yet he was the minister of the outward scale, which diminished nothing from the power and glory of Christ: whereby we gather that his purpose was not to distinguish his baptism from that, which Christ commanded to his disciples, and whose perpetual use he willed to flourish in his church. Neither doth he oppose the visible sign, to the other sign, but comparing the persons of the Lord and of the servant together, he teacheth what is proper to the Lord, and what is to be attributed to the servant. Neither let that opinion hinder us, which now long ago was spread every where, that the baptism of john doth differ from ours: but we must learn to judge by the matter itself rather then by the error of men. And truly the coparison which they imagine should be too absurd: for thereby it followeth that the holy ghost should be given at this day by the ministers: again it should follow that the baptism of john was a dead sign, and void of all power. thirdly it should follow, that we had not a baptism common to Christ & to us, seeing it sufficiently appeareth, that by this seal he sanctifieth that fellowship, which he vouchsafeth to have with us, while that in his own body he consecrated baptism. Therefore here is to be holden that, which I said before, that john here simply discerneth the person of Christ, from himself and all other ministers of Baptism, that the Lord might be above the servants. And here is gathered a general doctrine, what are the duties of men in baptism, and what is proper to the son of God: for the only administration of the outward and visible sign is committed to men: but the truth itself resteth in the power of Christ alone. The scripture doth sometime improperly assign that to men, which john here challengeth to Christ alone, & affirmeth that belongeth not to men: but then the scripture weigheth not what specially man hath of himself, but simply teacheth the power & the profit of the signs, and how God worketh with his spirit through the same. But here is a distinction made between Christ and his ministers, lest that which is worthily due to the one, the world should wickedly give to the other: as it is not more bend to any thing, then to adorn the creatures with those things that belong to God. And this observation shall help us out of many difficulties. We know how great jars there are in our age about the use & effecacy of the signs, all which may be answered▪ that the whole institution of the lord comprehendeth the author himself, and the power of the spirit, together with the figure and the minister: but whereas the minister is compared with the Lord, that the Lord may have all, & the ministers brought to nothing.  
●●. With the holy Ghost, and with fire. It is demanded why john also said not, that it is only christ, which washeth our souls with his blood: Namely, because that the washing also itself is wrought by the power of the spirit, it was sufficient by the only name of the spirit to express the whole effect of Baptism. And the meaning is plain, that Christ alone doth give what grace so ever the outward Baptism doth figure, because that he sprinkleth the consciences with his blood, and he himself mortifieth the old man, and giveth the spirit of regeneration. The word Fire is added in stead of an Epithyte, and is applied to the spirit, because that it so purgeth our filthiness, as gold is tried in the fire: As john 3. 5. metaphorically calleth it water.  
MAT. 12. Which hath his fan. In the former sentence john preached of the grace of Christ, that the jews might give themselves to him to be renewed: now also he speaketh of judgement, that he might strike a fear into the contemners. For sith many hypocrites do proudly refuse the grace of Christ offered them, it is also necessary to pronounce unto them that vengeance which remaineth for them: for this cause john doth here describe Christ as a severe judge against the unbelievers. And this order of teaching must be observed of us, that the hypocrites may know, that they shall not go unpunished which reject Christ, that they being raised out of their sluggishness may begin to fear him as a revenger, whom they have despised as the author of salvation. Also it is not to be doubted but that john would teach what Christ would work through his gospel. Therefore the preaching of the gospel is a fan: because that before the Lord sift us, the whole world is full of confusion, every man seeketh to please himself, and the good are mixed with the evil, and last of all it pleaseth them to wallow in chaff. But where Christ cometh forth with his Gospel, while he reproveth the consciences, and citeth to the tribunal seat of God, the chaff is fanned away, which before covered the most part of the floor And though the Gospel purgeth every man from chaff, yet john here compareth the reprobate to chaff, and the faithful to wheat. Furthermore, the floor is not taken for the world (as some imagine) but for the Church: for it is to be noted to whom john speaketh. When the jews were lift up with the bare title, john warneth them that they do foolishly to be proud, because that they possess a place for a time in the church of God, out of the which they were shortly to be thrown as chaff out of the floor. In this manner he reprehendeth the corrupt state of the Church: because that it was full of husks, weeds, and other filthy things, but was presently to be purged with the lively voice of the Gospel. But how is Christ said to purge the chaff from the wheat, who can find nothing in men but mere chaff? The answer is easy, the Elect are made into wheat, that they being taken from the chaff, may be gathered into the barn. But Christ began this cleansing, and daily goeth forward with the same, yet he shall not fully perform the same before the latter day: therefore john calleth us thither. But we must remember that the faithful now at this day through hope do enter into the garner of the Lord, that there at the length in deed they may have an eternal seat. And the reprobate now through their guiltiness do conceive a heat of that fire, the perfect burning whereof, they at the last day shall feel. I know that many have subtly disputed of the eternal fire, wherein the wicked shallbe tormented after the judgement: but it may be gathered out of many places of the scripture, that it is a metaphorical kind of speaking. For if there be appointed a real or material fire (as they call it), then must there also be added brimstone, & a fan to kindle it: because that there is mention made of them both▪ in Isaias, chap. 30. 33. Certainly there is no other manner of fire, than worm: for if by the consent of all, it is received that there is a metaphor in the name of worm, then is the same to be thought of fire. Wherefore letting pass the speculations wherein vain men weary themselves without profit, let it suffice us to understand, that with these manner of speeches; for the rudeness of our capacity, is that horrible torment noted, which at this day can neither be conceived in man's understanding, nor expressed in words.  
Matthew. 3. Mark. 1. Luke. 3. 
13. Then came jesus from Galilee to jordan, unto john, to be baptised of him.  
14. But john put him back●, saying; I have need to be baptised of thee, and comest thou to me?  
15. Then jesus answering, said to him: let be now: f●r thus it becometh to fulfil all righteousness. So he suffered him.  
16. And jesus when he was baptised, came strait out of the water. And ●ee, the heavens were opened unto him, and john saw the spirit of God descending like a dove, and lighting upon him.  
17. And lo a voice came from heaven, saying: This is my beloved son, in whom I am well pleased.  
9 And it came to pass in those days, that jesus came from Nazareth a city of Galilee, and was baptised of john in jordan.  
10. And assoon as he was come out of the water, john saw the heavens cloven in twain, & the holy Ghost descending upon him like a Dove.  
11. Then there was a voice from heaven, saying: thou art my beloved son in whom I am well pleased.  
21. Now it came to pass as all the people were baptised, & that jesus was baptised, and did pray▪ that the heaven opened.  
22. And the holy Ghost came down in a bodily shape like a Dove upon him, and there was a voice from heaven, saying: Thou art my beloved sonn● in thee I am well pleased.  
2●. And jesus himself began to be about thirty year of age.   
13. To be baptised of him. To what end the son of God would be baptised, we do partly gather by his answer. First there is a special reason brought why he was baptised as we are, that the faithful might more certainly be persuaded that they are grafted into his body, and buried with him through baptism. But the end which he proposeth here, is larger: for so it becometh to fulfil all righteousness. The word righteousness doth often signify as much in the scripture as the observing of the law. And so this place may be expounded, that it became Christ, in that he willingly submitted himself to the law to perform the same in every point. Yet I had rather take the same more simply in this manner; as if Christ should have said, omit now to speak of my dignity: for the question is not, which of us two excelleth other, but we must rather look what our calling requireth, & what is enjoined us of god the father: for this was the general cause why Christ was baptised, that he might perform obedience to his father; & the special cause was, that he in his own body might consecrated baptism, that it might be common to us with him.  
14. I have need to be baptized of thee. It is certain that john knew Christ to be not only a notable prophet as many do foolishly dream, but for the son of God as he was. Otherwise he should have 〈…〉 to God, submitting his holy calling to a mortal man. But how he knew this, let the readers learn out of the 1. cha. 15. of john. And this was a probable cause of refusal, that Christ had no need of baptism: but in this doth john fail, that he considereth not that he demandeth baptism for others sakes. Therefore Christ commandeth him to consider what belongeth to him that occupieth the place of a servant: because that a voluntary subjection doth derogate nothing from his glory. And although in that so great a man some part of his office was hid for a time: yet that particular error should not hinder the Baptist, but that rightly and lawfully he should have executed his office. By which example we are taught, that they which have an office enjoined them of the lord, may not do any thing rashly for any revelation, though at the first they do not understand every thing annexed to their office, or depending upon the same. His modesty is also to be noted, that he ceasing from his own opinion, doth presently obey christ. 16. Lo the heavens were opened. The opening of the heavens is sometime taken for the manifestation of the heavenly glory, and here also it signifieth a division of the visible heaven, so that john might see somewhat above the planets & the stars; for the meaning of Marks words cannot be other, who saith that he saw the heavens cloven in twain. But more narrowly to inquire what manner of division this was, it doth neither apertain much to the matter, neither doth it profit: for it is sufficient to know, that this was a token of the presence of God. Further, when the Evangelists say that john saw the holy Ghost, it is probable that the heavens were especially opened for his cause, though I repugn it not, but that Christ also as he was man, was made more certain of his calling. And to this purpose the words of Luke seem to tend, when he saith: that while Christ prayed, the heavens opened: for although he poured out his prayers always for the profit of others▪ yet he had need as he was man, seeing he was to fight so hard a battle, to be armed with a singular power of the spirit. But here arise 2. questions. The first is, why the spirit then descended upon Christ, which was in him before. This question is answered by the place of Isai 61. 1. which is entreated of in an other place. The spirit of the Lord upon me, therefore hath the Lord anointed me, to preach glad tidings to the poor he hath sent me. Although christ wonderfully excelled with a singular grace of the spirit, yet he kept himself at home as a private man, until he was brought forth by his father. Therefore now when the appointed time is come wherein he should prepare himself to fulfil the office of a redeemer, he is endued with a new power of the spirit, and that not so much for his sake as for others. For this was done of purpose, that the faithful might honour and reverently embrace his divine power, & that the infirmity of flesh should not be contemned in him. That same also was the cause why he deferred his baptism to the 30. year of his age. Baptism was a beginning of the gospel, & therefore together with the preaching of the gospel it begun. And christ preparing himself to preach the gospel, was by Baptism as well entered into his office, as instructed by the holy spirit. The holy spirit therefore appeared unto john descending upon Christ, to admonish that nothing carnal or earthly, should be sought for in Christ, but that he came from heaven as a divine man in whom the power of the holy spirit reigneth. We certainly know him to be God manifested in the flesh, but in the person of a servant, and in his human nature there is also a celestial power to be considered. The second question is, why the spirit appeared in the likeness of a Dove, rather than of fire: whose answer dependeth of an analogy or similitude of a thing signified with the figure. We know what the Prophet I say attributeth to Christ, chap. 42. 3. A bruised reed shall he not break, smoking flax shall he not quench, he shall not cry, nor his voice shallbe heard. For this gentleness of Christ, wherein he lovingly and gently calleth, and daily biddeth sinners to the hope of salvation, the holy spirit descended upon him in likeness of a Dove. And in this sign there is a notable pledge of most sweet comfort given unto us, that we should not fear to come unto Christ, who cometh forth unto us not with a fearful power of the spirit, but endued with a loving and pleasant grace. He sa●e the holy spirit; Namely john: for it presently followeth that the spirit descended upon Christ. Now here ariseth the third question, how john could see the spirit: I answer, seeing the spirit of God is spread in every place, and filleth the heaven and the earth, a descending is unproperly attributed to it. The same is to be accounted of the sight, for although in itself it is invisible, yet it is said to be seen, where as there is showed some sign of his presence. john seethe not the essence of the spirit, which falleth not under the sense of the eye, neither did he see the power itself, which is not comprehended by human sense, but only by the understanding of faith: but he seethe the likeness of a Dove, under the which God showed the presence of his spirit. Therefore it is a metonymical kind of speech, wherein the name of a spiritual thing is given to a visible sign. For as they do foolishly and preposterously urge the letter, that they might include the signified thing in the sign, so it is to be noted that in these kinds of speaking is noted a conjunction of the thing with the sign. According to this meaning the bread of the holy supper is called the body of Christ: because it testifieth that it is truly given to us for food. Yet that withal is to be remembered which I now touched, there must not be imagined a descension of the thing signified, that it should be sought in the sign, as though it were there locally included; but this one thing ought enough, and more then enough to suffice us; that the Lord by his secret power will perform whatsoever he hath promised us by figures. Many also rather curiously, then profitably▪ do demand wh●ther this Dove were a perfect body or but a ghost. Though that the words of Luke seem to affirm that it was not the substance of a body, but only a likeness, yet lest any man should thereby take occasion of quarreling, I leave it as I find it.  
17. A voice from heaven. That voice did sound out of that division of the heavens, whereof mention is made before: that thereby his majesty might the more certainly be manifest unto him. Also when Christ came openly to execute the office of a mediator, he was sent from the father with this testimony to us, that we having this pledge of our adoption, might without fear call God himself our father. The title of a son doth truly and naturally belong to Christ alone: but yet the son of God was showed in our flesh, that that one which the father hath by his own right, might also obtain the same for us. Wherefore God bringing forth Christ a mediator for us, with this title of son, he declareth that he will be a father to us all. To the same purpose appertaineth the Epithyte of beloved, for that we of ourselves being hated of God, it is necessary that his fatherly love should flow unto us by Christ. And the best interpreter of this place, is Paul to the Ephesians, chap. 1. 6. when he sayeth that we have obtained favour in his beloved son, that we might be beloved of God. The which is also more fully expressed in this clause. In whom I am well pleased. For he doth declare that the love of God doth so rest in Christ, that he will power forth himself from him unto us all? and not to us only, but also to the Angels themselves: not that they needed a reconciliation, which never were at discord with God: but because that they do not perfectly adjoin unto God, but by the benefit of the head. For the which cause he is also called the first borne of every creature, Col. 1. 15. And again Paul in an other place teacheth that he came, that he might gather what things soever, are in heaven and in earth, Col▪ 1. 20.  
Matthew. 4. Mark 1. Luke 4. 
1. Then was, jesus led aside of the spirit into the wilderness, to be tempted of the devil.  
2. And when he had fasted forty days and forty nights, he was afterward hungry.  
3. Then came to him the tempter, and said: if thou be the son of God, command that these stones be made bread.  
4. But he answering said: It is written, man shall not live by bread only, but by every word that proceedeth out of the mouth of God.  
12. And immediately the spirit d●i●eth him into the wilderness.  
13. And he was there in the wilderness forty days, and was tempted of Satan: he was also with the wild beasts, and the Angels ministered unto him.  
1. And jesus full of the holy Ghost returned from jordan, and was led by the spirit into the wilderness.  
2. And was there forty days tempted of the devil, and in those days he did eat nothing: but when they were ended, he was hungry.  
3. Then the devil said unto him: If thou be the Son of God, command this stone that it 〈◊〉 made bread.  
4. But jesus answered him, saying: It is written, That man shall not live by bread only, but by every word of God.   
●. Then jesus was led aside. Christ went aside into the desert for two causes: First that after the fast of forty days as a new man, or rather a heavenly, he might come forth to execute his office: Then that he should not enter into so hard and notable an office, except he were tried with remptations, as if he should so lay the foundation of his first exercise. Therefore let us know that Christ by the direction of the spirit was led from the company of men, that the great doctor of the church, and ambassador of God should come abroad as one rather sent from heaven, then taken out of some little town and common sort of men. So God used Moses, when by his hand he would deliver his law, he took him into the mount Sinai, and being led aside from the sight of the people, he kept him as it were in a holy sanctuary. Exod. 24. 12. It behoved Christ to be adorned with no fewer or less tokens of divine grace and signs of power than Moses, lest the majesty of the gospel should be les than of the law: for if the Lord thought that doctrine which was the minister of death worthy of rare honour; how much more honour doth the doctrine of life deserve? And if the shadowed figure of God had so great light, then with how perfect brightness is it meet to have his countenance beautified, which appeareth in the Gospel? This same was the end of his fast: for Christ abstained not from meat and drink, that he might give an instruction of temperance: but that he might thereby have the more authority, while he being exempt from the common sort of men, doth come forth as an Angel from heaven, and not as a man from the earth. For I beseech you what manner of virtue was there in that abstinence, not to eat meat, whom no hunger moved to desire the same? For it is certain, and the Evangelists do plainly pronounce, that he no otherwise bare the hunger, then if he had not been clothed with flesh. Wherefore it were a mere folly to establish a Lenten fast, as they call it, as an imitation of Christ. For there is no greater reason why we at this day should follow this example of Christ, then had in times past the holy Prophets, and other fathers under the law to imitate the fast of Moses? And we know that this never came in their mind. God almost for the same cause continued Eliah fasting in the mount, because he was the minister that should restore the law. They feign themselves to be followers of Christ, which through the Lent do daily fast: that is, they so stuff their belly at dinner, that unto supper time they easily pass the time without meat. What likeness have they with the son of God? Greater was the sparing of the elders: but they also had no affinity with the fast of Christ, no more than the abstinence of men cometh near to the hunger of Angels. Add also that neither Christ nor Moses did yearly keep a solemn fast, but both of them did it only once in their whole life. And I would to God that they had only played like apes with these follies. But it was a wicked and a detestable scorning of Christ, in that they attempted in their feigned fasting to frame themselves after his doing. It is most vile superstition that they persuade themselves that it is a work meritorious, and to be some part of godliness and divine worship. But this contumely is not to be borne: first against God, that they obscure his notable miracle. Then against Christ: because they taking his glory from him, deck themselves with his spoils. Thirdly against the Gospel, from the which no small credit is taken, if this fast of Christ be not acknowledged to be a seal of the same. God showed a singular miracle when he kept his son from the necessity of eating, and do they not in a mad boldness spite at God, when they affect to do the same by their own power? Christ was noted with divine glory by this fasting. And shall he be spoiled of his glory and brought in order, when as all mortal men shall make themselves his fellows? This was the end which God appointed to Christ's fast▪ that it should be a seal to the Gospel: They that apply it to any other use: do they not take so much from the dignity of the Gospel? Therefore let this counterfeiting cease, which perverteth the counsel of God, and the whole order of his works. But of fasts in their kind I speak not, (which I wish were more common amongst us, so that the same were pure) for it was meet to show for what purpose Christ fasted.  
Also Satan took occasion of his hunger to tempt Christ, as a little after shall be showed more at large, now it must be generally seen why God would have him tempted. For the words of matthew and Mark do sound that he was brought into this combat by the determinate counsel of God, which say that he was led by the spirit for this cause into the desert. I doubt not but that God in the person of his Son, would show as in a most clear glass how deadly and importune an enemy of man's salvation Satan is. For whereof cometh it to pass that he should assail Christ so sharply, and should power out all his forces and violence against him at this time which the Evangelists note, but because he saw him at the commandment of his father, prepared for the redemption of mankind? therefore he then resisted in the person of Christ, our salvation, as he deadly persecuteth daily the ministers of the same redemption, whereof Christ was the author.  
But it is to be noted withal, that the son of God did willingly endure those temptations, whereof it is now entreated, and that he strive with the Devil as it were hand to hand, that by his victory he might get us the triumph. Therefore as oft as Satan assaileth us, let us remember that his violence can no other way be sustained and driven back, then by opposing this shield against him, as for that cause the son of God suffered himself to be tempted, that he might stand between us so oft as Satan▪ stirreth any exercise of temptations against us. Therefore when he l●dde a private life at home, we do not read that he was tempted: but when he undertook the office of a Redeemer, than he in the common name of his Church came into the combat.  
Then if Christ was tempted as in the public person of all the faithful, let us know that these temptations which befall unto us, are not by fortune, or stirred at the pleasure of Satan without the permission of God: But that the spirit of God, governeth these conflicts, whereby our faith is exercised, whereby is gathered a certain hope, that GOD who is the chief and great captain and governor, is not unmindful of us, but that he will help us in our straits wherein he seethe us▪ overmatched.  
The words of Luke sound somewhat otherwise, That jesus full of the holy Ghost, returned from jordan, in which words he signifieth, that he was then armed with a more plentiful grace and power of the spirit, that he might be the more strong to endure such brunts, for the spirit did not in vain descend upon him in a visible shape.  
And it is said before, that the grace of GOD did the more shine out, because that the cause of our salvation so required. The same Evangelist and Mark, do teach that the beginning of his temptations was sooner, for Satan assaulted him forty days also before his hunger: but the especial and most notable conflicts are here declared▪ that we may know that sathan being overcome in many conflicts, did more sharply invade, and laid on more strongly with his whole force, if it might be, that at length he might oppress him that yet was invincible. For as every man is more exercised in spiritual battles, so much more vehemently doth God suffer him to be stricken. Wherefore let us learn never to be wearied, until we have performed the whole course of our warfare, and come to the mark. But at the first sight it seemeth to be absurd that Christ should be subject to temptations: for that men may be tempted, there must be sin and infirmity: I answer, first that Christ had taken our infirmities, but without sin. Then it did no more derogate from his glory that he was tempted, then that he took upon him our flesh. For on this condition was he made man, that he might take upon him our affections together with the flesh. But all the difficulty doth consist in the former clause, how Christ could be compassed about with our infirmity, that he might be tempted of Satan, and yet be pure and free from all sin. But the answer shall not be hard, if we remember the whole nature of Adam, when as yet the pure image of God shined there, and yet was subject to temptations. How many corporal affections there are in man, so many occasions of tempting them doth Satan take. And this is worthily accounted the infirmity of human flesh, to have the senses moved with the things object: but such as was not faulty of itself, except that corruption had been added, whereby it cometh to pass, that Satan doth never assault us, but that he giveth some wound, or at the least doth hurt us with some prick. In this point the integrity of nature hath separate Christ from us, yet there is no mean condition to be imagined to be in him, as was in Adam, to whom it was only given a possibility not to sin. And we know that Christ was armed with that power of the spirit, that he could not be pierced with the weapons of Satan. Then came the tempter. The spirit of purpose doth give this name to Satan, that the faithful might thereby the more diligently take heed of him. Whereby we also gather that temptations which provoke us to evil, come not but from him. For that in Gen. 22. I. Deut. 13. 3. God is said to tempt, it belongeth to an other end, that is, that he might try their faith, or might take vengeance of the unbelievers, or that he might lay their hypocrisy open, which obey not the truth from the heart.  
MAT. 3. That these stones. Hear also the old writers played with weak devices: for they say the first temptation was of gluttony, the second of ambition, the third of covetousness. But it is ridiculous, if any man that is hungry desireth meat, that he might satisfy nature, to refer that to the intemperancy of the throat. Further, what dainties do they imagine to be in bread, that he should be accounted too delicate, that is content (as they say) with dry bread? But that we lose no words in vain, the only answer of Christ doth sufficiently declare that Satan's purpose was otherwise. Truly the Son of God was not a rude and unskilful champion, that he knew not how to avoid the blows of his enemy; that being stricken on the right side, he should rashly hold his shield to the left. Therefore if Satan had endeavoured to drive him to the delights of gluttony, he had the testimonies of scripture ready, wherewith he might drive him away. But he uttereth none such, but taketh this sentence, men live not by bread, but by the secret blessing of God, whereby we gather that Satan straightway assaulted the faith of Christ, that the same being extinguished, he might drive Christ to unlawful and wicked ways to seek his bread. And then doth Satan wound to death, when he attempteth to bring this to pass, that we distrusting God, should otherwise provide for ourselves, then by his word is lawful. Therefore the meaning of the words is: sith thou seest thyself forsaken of God, necessity compelleth thee that thou shouldest provide for thyself. Therefore get thee meat, which god provideth not for thee. And although he pretend the divine power of Christ, whereby those stones should be turned into bread; yet this one thing he seeketh, that Christ departing from the word of God, infidelity should follow what soever he should say. Therefore Christ aunsweareth aptly, man shall not live by bread only, as if he should say: thou commandest me to seek some remedy, whereby I might help myself otherwise then God doth permit: But this were a point of distrust, without all reason, so long as God promiseth that he will nourish me. Thou Satan tiest his grace to bread. But he contrarily witnesseth, if all meats were wanting, his only blessing sufficeth to feed us. Now we understand what kind of temptation this was: namely that, wherewith Satan doth assault us daily. For the son of God would not subject himself to any unaccustomed assault, but he had fights common with us, that we being defended with the same armours, should not doubt but that the victory is in our hand.  
4. It is written, man shall not live by bread only. This is first worthy to be noted, that Christ useth the scripture for his shield. For this is the right manner of fight, if we desire to obtain the victory. For Paul doth not in vain call the word of God the spiritual sword, and armeth us with the shield of faith. Ephe. 6. 16. 17. whereby we also gather, that the Papists, as if they had made a covenant with Satan, gave over souls to be destroyed at his pleasure, when they maliciously suppressing the scripture, spoiled the people of God of their weapons, by the which they could only defend their salvation. They that willingly cast from them this armour, and do not daily exercise themselves in the school of God, are worthy every moment to be slain of Satan, to whom they betray themselves unarmed. And truly there is no other cause why Satan is so weakly withstood, and that every where he taketh away so many, but because that God revengeth their slothfulness and contempt of his word. Now the testimony of Moses is to be sifted, which Christ citeth. Some wrongfully wrest the same to a spiritual life, as if he had said, that the souls are not nourished with visible bread; but with the word of God. And that is true in itself: but Moses had a further respect: Deut. 8. 3. For when they wanted bread, he declareth that the people had Manna, an extraordinary manner of meat: that by this instruction it might be witnessed for ever, that the life of men is not included in bread, but to depend upon the pleasure and good will of God. Therefore word is not here taken for doctrine, but for a decree which God hath published for the preservation of the order of nature, and nourishing his creatures: for he casteth not men from him when he hath made them, but on that condition he giveth them life, that he might daily sustain that which he hath once given.  
So sayeth the Apostle, 
Heb. ●. 3.  all things are sustained by his mighty word: that is, the whole world is preserved, and every part of the same doth remain in his estate by his will and decree, whose power is spread in every place both above and below. Therefore though we eat bread, yet the maintenance of life is not to be attributed to the power of bread, but to the secret grace which God giveth to bread to feed us. Whereof also followeth an other lesson, that God which now useth bread for our nourishment, can by other means as oft as he shall think good, provide that we may live. Also in this sentence of Moses their beastliness is condemned, which account of fullness and abundance as their life. Furthermore, distrust and ungodly carefulness is reproved, which driveth us to seek unlawful means. And to this purpose is the answer of Christ properly directed; for food and other maintenances of this present life, we must so trust God, that none of us pass the bounds prescribed by him. If that Christ accounted it unlawful, to make bread of stones besides the commandment of God: it is much less lawful to get thy living by deceits, thefts, violence and murders.  
matthew 4. Mark 1. Luke 4. 
5. Then the Devil took him up into the holy city, and set him on a pinnacle of the temple.  
6. And said unto him: If thou be the Son of God, cast thyself down: for it is written that he shall give his Angels charge over thee, and with their hands they shall lift thee up, least at any time thou shouldest dash thy foot against a stone.  
7. jesus said unto him: It is written again: thou shalt not tempt the Lord thy God.  
8. Again the devil took him up into an exceeding high mountain, & showed him all the kingdoms of the world, and the glory of them,  
9 And said unto him: all these will I give thee, if thou wilt fall down and worship me.  
10. Then said jesus unto him. Avoid sathan: for it is written. Thou shalt worship the Lord thy God, and him only shalt thou serve.  
11. Then the devil left him, and behold the angels came and worshipped him.  13. And the angels ministered to him. 
5. Then the devil took him up into an high mountain, & showed him all the kingdoms of the world, in the twinkling of an eye.  
6 And the devil said unto him: all this power will I give thee, & the glory of those kingdoms: for that is delivered to me: and to whom soever I will, I give it.  
7. If thou therefore wilt worship me, they shallbe all thine.  
8. But jesus answered him, & said. Hence from me sathan: for it is written. Thou shalt worship the Lord thy God, & him alone thou shalt serve.  
9 Then he brought him to jerusalem, and set him on a pinnacle of the Temple, and said to him. If thou be the son of God, cast thyself down from hence.  
10. For it is written, that he will give his angels charge over thee to keep thee.  
11. And with their hands they shall lift thee up, least at any time thou shouldst dash thy foot against a stone.  
12 And jesus answered & said unto him: It is said thou shalt not tempt the Lord thy God.  
13 And when the devil had ended all his temptation, he departed from him for a season▪   
5. Then the devil took him. It is no great matter that Luke doth rehearse that temptation in the second place, which matthew placeth in the last place. For it was not the purpose of the Evangelists, so to set down the order of the history, as they would always exactly observe the point of time: but to gather the sum of the things, so as they might propose in a glass or a table, those things which are most profitable to be known of Christ. Therefore let it suffice us to know, that Christ was tempted 3. manner of ways. But which was either the second or the third conflict, there is no cause why we should curiously seek. In the exposition I will follow the text set down by Matthew. It is said that Christ was set upon a pinnacle of the temple. But it is demanded whether he was carried up on high in deed, or whether it was done by a vision. Many do boldly affirm that it was a true and a real carriage of his body (as they say) for they think it a thing unworthy that Christ should yield himself in danger to satans sleights. But this objection is easily wiped away, that there is no absurdity in the permission of God, and voluntary subjection of Christ, so that we think not that he suffered any thing within, that is, in mind and soul. And that which followeth after, that all the kingdoms of the world were set in the sight of Christ, and that also which Luke writeth, that he was carried far in the twinkling of an eye, doth rather belong to a vision, yet in a doubtful matter, & which without danger a man may be ignorant of. I had rather suspend my judgement, then give the contentious occasion of quarreling. Also it may be that the 2. temptation did not presently without distance of time follow the first, nor the third the second, but it is more probable, that there was some distance, though by the words of Luke it is gathered that there was no long space between: for he saith that Christ had rest given him for a season. But this appertaineth much to the matter, to know what sathan went about in this kind of temptation, which is to be learned by the answer of Christ, as I said a little before. Christ, that he might meet with the subtlety of the enemy, and beat back his force, holdeth out for a buckler, God is not to be tempted. Whereby it appeareth that the deceits of the enemies tended to this purpose, that he lifting himself up above measure, should rashly rise up against God. First sathan tried to draw Christ to desperation, because he wanted meat and ordinary means: now he procureth him to a vain and proud confidence, that neglecting the means which were at hand, he should throw himself without necessity into manifest danger, and as though he should leap beyond his bounds. But as it becometh us not to despair, when we are pressed with the want of all things, but that we should depend upon the assurance of God: so it is not lawful for us to set up the combs, that we should lift up ourselves higher than God permitteth. Now we understand what the purpose of sathan was: namely, that Christ making a trial of his divinity, should with a foolish and a wicked rashness rise up against God.  
6. He will give his angels charge over thee. This malice of sathan is to be noted, that he abuseth the testimony of the scripture, that might make the life of Christ deadly, and turn his bread to poison. For he ceaseth not to use the same craft daily. And the son of God (who is a common example of all the godly) would in his own person suffer this conflict, that they all might learn diligently to take heed to themselves, least under a false pretence of the scripture, they fall into the snares of sathan. And it is not to be doubted, but that the Lord granteth so much liberty to our enemy, that we should not rest in security, but be rather bend to keep our watches. But let us not be like to overthwart men which reject the scripture, as if it might be turned every way, because that the devil abuseth the same: so for the same cause we must abstain from meats, lest we be poisoned. Satan profaneth the word of God, and endeavoureth to wrest the same to our destruction, but seeing it was ordained of God for our salvation, shall the counsel of God be to no effect, except that through our slothfulness, the healthful use of the same should pearish unto us? But this matter needeth no long disputation: only let us see what Christ doth teach us by his example, which we must follow as a certain rule. Doth he give place to sathan, wickedly wresting the scripture? Doth he suffer the scripture wherewith he armed himself before, to be shaken away or to be taken from him? Nay by objecting the scripture again, he mightily overthroweth the wicked cavil of sathan. Therefore so oft as sathan by his subtleties pretendeth the scripture, & that ungodly men under this same pretence shall set upon us, that they might cirumvent our faith, let us borrow weapons for the defence of our faith, from no other place then out of the scripture. But though this promiss; (He will give his Angels charge over thee, etc.) doth appertain to all the faithful, yet it especially belongeth to Christ, who as he is the head of the whole church, so in his own right he governeth the angels & giveth them charge of us. Wherefore in that, sathan doth not yet deceive, that by this testimony he proveth that the angels were given as ministers unto Christ, that should keep him & bear him in their hands: but the deceit is this, that he draweth the keeping of Angels to a vain and a rash course, which is then promised to the children of God, while they keep themselves within their bounds, & walk in his ways. If this clause have any force it in (in all thy ways) then doth sathan maliciously corrupt & maim the saying of the Prophet, generally & confusedly wresting the same to wandering & erroneous courses. God commandeth us to walk in our ways, & he saith that his angels shall be our keepers. Satan pretending the custody of angels, doth exhort Christ that he should rashly procure him danger: As if he should have said: If in spite of God thou wilt cast thyself to death, the Angels shall defend thy life.  
7. It is written thou shalt not tempt the Lord. Christ answereth most aptly, it is not otherwise to be hoped that God doth there promiss his help, then if the faithful do modestly commit themselves to him to be governed: for we cannot otherwise trust his promises, except we obey his commandments. Further, when God is tempted many ways, yet in this place he is said to be tempted, when as we neglect his means which he putteth into our hand. For they which neglect the means which God appointeth, do as if they tried his power and his strength: As if any should cut away the arms and hands from a man, and after bid him work. In sum, whosoever desireth to take a trial of the divine power, where as it is not necessary, he tempteth God, by bringing his promises to unjust examination.  
8. The devil took him into a● hi● mountain. That is to be had in memory, which I said before, that it came not to pass through● the imbecility of the nature of Christ, that Satan held his eyes; but by his free appointment and permission. Further, his senses were touched and enticed with the glory of the kingdoms which were set before him, that no inward covetousness moved his mind: when as the pleasures of the flesh are carried and do carry us as wild beasts to those things that please us: for Christ had the like sense that we have, but no disordered appetites. But it was a kind of temptation, that Christ should ask the inheritance which God promiseth to his children, of any other then of God himself. And here the sacrilegious boldness of the Devil doth bewray itself, in that he taking the government of the earth from God, doth usurp it to himself. All these things (sayeth he) are mine, neither can they be obtained otherwise then at my hand. And we must daily strive with this assault, which both all the faithful do feel in themselves, and is more evidently seen in the whole life of the ungodly. For though we set all our defences, richesses and commodities in the blessing of God: yet our senses provoke us therefroe, and drive us to seek the assistances of Satan, as if one God were not sufficient. And a great part of the world challenging the right and government of the earth from God, doth imagine to themselves that Satan is the giver of all good things. For whereof cometh it, that almost all do addict themselves to evil Arts, and thefts, and deceits, but that they ascribe that to Satan which was the property of God, to enrich with his blessing whom he pleaseth? They pray with mouth that God would give them daily bread, but with the mouth only. For they make Satan the chief, in distributing the richesse of all the world.  
10. Avoid Satan. Luke hath for it. Go after me Satan. Wherefore some do stand in vain upon that adverb, when it was said to Peter: Go behind, matthew 16. 23. as if Satan himself heard not the same. But Christ commandeth him simply to departed. And now he goeth forwards in the same kind of defence, holding forth the scripture not as a shield of bull rushes, but as of right brass. And he● citeth a testimony out of the law, that one God is to be worshipped & served. Also it is easily gathered by the applying and the circumstance of the place, to what end the purpose of God belongeth, and what it profiteth. When as the Papists do deny that only God is to be worshipped, they shift off this place and such like with a sophistical Comment. That worship which they call Latria, they grant as due only to God: but dulia they give to the dead, and to their bones and their images. But this frivolous distinction of words being rejected, Christ doth challenge a falling down to worship to God alone. Whereby we are warned to have consideration rather of the matter, then of the word, so oft as we have to do with the worship of God. The Scripture commandeth to worship one God. It is to be seen to what end. If man shall take away any thing from his glory, and give the same to creatures, it is a sacrilegious violating of the worship of GOD. And it is most evident that we do so, when as we give to creatures those good things which we have received, whereof God himself would be acknowledged to be the only author. But now as religion is properly spiritual, and the outward confession of the same appertaineth to the body●▪ So not only the inward worship is due to God alone, but also the outward testimony of the same.  
11. Then the devil left him, and behold. Luke expresseth more, namely, when he had ended all the temptation. As if he should have said that Christ had no rest nor truce given him, until he was exactly tried with all kind of temptations. He also addeth that he was only left for a season, that we might know that the rest of his life was not altogether free from temptations, but that the violence of sathan was restrained by God, that he should not importunately molest Christ, even as God useth to do with all his. For if sometime he permitteth them to be more sharply vexed, after he releaseth them somewhat of that great conflict, that they should breath a while, and gather up their minds, yet he spareth them not, that they should nourish slothfulness, but only that they should prepare themselves to new conflicts. That it followeth after that the angels ministered unto him; I account it as a comfort, that Christ should feel that God the father had a care of him, and by his mighty aid should be defended against sathan. For the desert itself might have increased his grief, when as he being deprived of all comforts of men, he lived amongst wild beasts, which Mark also expressly noteth. Yet it is not to be thought that Christ was at any time forsaken of the Angels: but that place might be given to temptation. Sometime the grace of God, though it be present, yet is hid to the sense and understanding of the flesh.  
Matthew. 4. Mark. 1. Luke 3. 
●2 And when jesus had heard that john was delivered up, he retourved into Galilee.  
17. From that time jesus began to preach and say: amend your lives, for the kingdom of heaven is at hand.  
14. Now after that john was committed to prison, jesus came into Galilee, preaching the Gospel of the kingdom of God;  
15. And saying: The time is fulfilled, and the kingdom of God is at hand: repent & believe the Gospel.  
19 But when Herode the Tetrarch was rebuked of john, for Herodias his brother philip's wife, and son all the evils which Herode had done:  
10. He added yet this about all, that he shut up john in prison.  
Luke 4. 14. And jesus returned by the power of the spirit into Galilee; and there went a fame of him throughout all the region round about.  
15. For he taught in their Synagogues, and was honoured of all men.   
LUKE, 19 But Herode the tetrarch. Only Luke in this place doth show the cause why Herode did cast john into prison. Yet Matthew and Mark do make mention of it in an other place. josephus in the 18. book of Antiquities sayeth, because Herode feared a tumult of the people and new stirs, he shut up john in the tower of Machaerontis, because he feared the credit of the man. He sayeth that Herodias was not given to Philip (whom he affirmeth married Salome) but that she was given in marriage to an other Herode. But because that in this matter he is taken forgetting himself, and also he doth not set down the death of Philip in his right place, therefore a more certain troth of the history is to be sought out of the Evangelists, and we must stand to their testimony.  
This is sufficiently known, when Herode had the daughter of Areta king of the Aabians in marriage, he was enamoured with the beauty of Herodias his Niece, and by fraud took her away. And this injury he did to his brother Phillippe without punishment: for the same josephus witnesseth that he was a man of a gentle and quiet disposition. Also in this history we evidently see what reward remaineth in the world for faithful and bold ministers of the truth, especially where they reprove sins▪ For scarce the hundred man doth admit correction: therefore if they be severely touched, they run forth into madness. If this pride be found in the most of the common people: no marvel if tyrants do more sharply rage against them that reprove them, to whom nothing is more bitter then to be brought into order. Again, in john there sluneth a notable example of constancy, wherewith it becometh all godly teachers to be endued: that they should not doubt to provoke against them great and mighty men, as oft as necessity shall so require. For he serveth not God sincerely, that maketh acception of persons. Further, when Luke sayeth that this evil was added above all the rest: He meaneth that his malice was then past hope, and that the sinner is then come to the highest step, when as he is angry with the remedies: and doth not only refuse correction, but also taketh vengeance upon him that admonisheth him, as upon his enemy.  
MAT. 12. When jesus had heard. The history of john seemeth not to agree with these, who witnesseth that john and Christ began the office of teaching both together at one time. But it is to be noted that our three Evangelists do therefore in silence pass over that short time, because▪ the course of john was not yet finished, that is the preparation to receive the Gospel of Christ. And certainly, though Christ within that time executed the office of a teacher, yet he properly began not the preaching of the Gospel, until he succeeded john. Wherefore it is no absurdity that the three Evangelists do grant and assign that time to the ministery of john, wherein Christ gathered his disciples, as if they should say: the morning passing, the sun arose. But that speech is to be noted which Luke hath, that jesus in the power, or by the power of the spirit, came into Galilee, for it is to great purpose that we do not imagine any earthly or human thing in Christ, but that the celestial and divine power in him may come into our mind, and occupy our senses.  
MARK. 14. Preaching the Gospel of the kingdom of God. Matthew seemeth to have somewhat differing from the other two. For he saith that after Christ went into Capernaum, and had left his country Nazareth, then at length he began his preaching: But Luke and Mark do say that he taught openly in the country. But the answer is easy: For the adverb of time in matthew ought not only to be referred to the next clause, but to the whole course of the history. Therefore at his coming into Galilee, Christ entered his course. Also the sum of the doctrine as it is delivered by Matthew, differeth nothing from that which a little before we read, that john used. For it consisteth of two parts, repentance and the preaching of grace and salvation. He exhorteth the jews to conversion, because the kingdom of God is at hand, that is, because God will take his people into his hand to govern them, which is the full and perfect felicity.  
Mark speaketh a little otherwise. The kingdom of God is at hand: Repent and believe the Gospel: yet in the same sense: for having spoken before of restoring the kingdom of God amongst the jews, he exhorteth to repentance and faith. Yet it may be demanded, sith repentance doth depend on the Gospel, why Mark separateth the same from the doctrine of the Gospel. It may be answered two ways. For God sometime so calleth us to repentance, so that he only commandeth that the life be changed to better. Afterwards he showeth that conversion and newness of life, is the gift of his spirit, that we might know that we are not only commanded that which is our duty, but that there is together offered the grace and power of obedience. If after this manner we take this which john preached of repentance, the meaning shall be: the Lord commandeth you to turn to him: but because ye can not do it by your own industry, he promiseth the spirit of regeneration. Wherefore it behoveth you to embrace this grace by faith: though the faith which he requireth to be had in the Gospel, ought not to be restrained to the gift of renovation. But it belongeth especially to forgiveness of sins. For john joineth repentance with faith: because God doth therefore reconcile himself to us, that as a father he may be worshipped of us in holiness and righteousness. Furthermore, there is no absurdity if we say that to believe the Gospel, doth signify as much as to embrace free righteousness. For this special relation between faith and remission of sins, is often found in the scripture: as when he teacheth that we are justified by faith. This place may be expounded both ways, yet let that principle remain unshaken, that free salvation is offered us of God, that being converted to him, we should live to righteousness. Therefore he promising us mercy, doth call us to the denial of the flesh The Epytheton is to be noted wherewith Mark adorneth the Gospel: For hereby we learn, that by the preaching of the same, the kingdom of God is erected and established upon the earth, neither doth God reign by any other means amongst men. Whereby it also appeareth how miserable the condition of men is without the Gospel.  
LUKE. 15. He was honoured of all men. This is namely set down by Luke, that we might know that the divine power did presently from the beginning shine in Christ, which drive men not as yet infected with a malicious desire of gainsaying, into admiration of him.  
Matthew. Mark. Luke 4.   
16. And he came to Nazareth where he had been brought up, (and as his custom was) went into the Synagogue on the Saboth day, and stood up to read.  
17. And there was delivered unto him the book of the Prophet Esaias, and when he had opened the book, he found the place where it was written,  
18. The spirit of the Lord is vp●n me, because he hath anointed me, that I● should preach the Gospel to the poor: he hath sent me that I should heal the broken hearted, that I should preach deliverance to the captives, & recovering of sight to the blind, that I should set at liberty them that are bruised▪  
19 And that I should preach the acceptabl● year of the Lord.  
20. And he closed up the book, and gave it again to the minister, and sat down: and the eyes of all that were in the Synagogue were fastened on him.  
21. Then he began to say unto them, This day is this scripture fulfilled in your ears.  
22. And all bare witness, and wondered at the gracious words, which proceeded out of his mouth: and said, Is not this josephes' son?   
16. He came to Na●areth. The Evangelists do stand upon this one thing, that they might show by what means Christ was made known, for which purpose Luke here reporteth a thing worthy to be remembered: that is, that he expounding the place of Isaiah, and applying it to the present use, he turned the eyes of all men upon himself. When he saith that he came into the Synagogue, according to the custom: we hereby gather that he did not only speak to the people in the streets and high ways, but as much as he might, he observed the usual order of the Church. Also we see withal, though the jews were degenerate; yet in such confusion of things, and in the estate of the Church miserably corrupted, this good thing remained, that they read the scripture before the people, that thereby they might take occasion of teaching and exhorting. Whereby it also appeareth what was the right and lawful manner of keeping the Saboth. For GOD did not therefore command his people to keep holy days, as though that he was simply pleased with their rest: but rather that he might exercise them in meditating his works. Also because the minds of men are dim in considering the works of God, it is necessary that they should be directed by the rule of the scripture: but though Paul numbereth the Saboth amongst the shadows of the law, Colloss. 2. 17. yet in this point we have like cause to observe it, as the jews had, that the people may come together, to hear the word, to public prayers, and to other exercises of godliness: for the which cause the lords day came in place of the jewish saboth. Now, if the times be compared, it shall easily appear out of this present place, that the corruptions of the popish hierarchy are at this day more filthy & more deformed, than they were amongst the jews under Annas and Cayphas. For the reading of the scripture, which then was used, was not only under the Pope grown out of use, but with sword and fire was driven out of the Churches: But that which they song in an unknown tongue, as it seemed, in mockery. Christ rose up to read, not only that his voice might be the better heard, but in sign of reverence. For this doth the majesty of the scripture deserve, that the interpreters of it should profess themselves to come modestly and reverently to handle the same.  
17. He found the place. It is not to be doubted but that Christ of purpose chose this place. Some think that it was even offered to him by God: but sith he had granted him a free election, I do rather refer it to his judgement, that he chose this place before others. Also Isaiah promiseth in that place, that after the captivity of Babylon there should yet be some witnesses of the favour of God, which should gather the people from destruction, and out of the darkness of death, and should with a spiritual power restore the Church afflicted with so many calamities. But because that redemption was to be proclaimed in the name & authority of Christ alone: therefore he speaketh in the singular number, & after a sort taketh upon him the person of Christ, that he might the more effectually stir up the minds of the godly to an assured trust. It is certain that the words which are here set down cannot properly be applied to any, but to Christ alone, and that for two causes. First, because that he alone was endued with the fullness of the spirit, that he might be a witness and a messenger of our reconciliation with God (by which reason Paul assigneth that peculiarly to him, which is common to all the ministers of the Gospel, Ephe. 2. 17. that is, that they should preach peace to as many as are nigh and far off:) then because he only worketh and performeth by the power of his spirit, whatsoever good things are promised.  
18. The spirit of the Lord upon me. This is therefore said, that we might know that Christ aswell in himself, as in his ministers doth not the work of man, or any private business, but that he was sent of God to restore the salvation of the Church. For he testifieth that he doth nothing by the motion and counsel of man, but all things by the government of the spirit, that the faith of the godly might be grounded upon the authority and power of God. That clause that next followeth, Because he hath anointed me, is added to expound the former. For many do falsely boast that they have the spirit of God, when they are without the gifts of the spirit. But Christ by the anointing, as by the effect proveth that he is endued with the spirit of God. Then he showeth to what end he was endued with the grace of the spirit: namely, that he might preach to the poor: whereby we gather, that whosoever are sent of God to preach the Gospel, ought first to be endued with necessary gifts, that they may be able to discharge so great an office. Wherefore they are indeed to be laughed at, which under the pretence of the calling of God, do usurp the place of Pastors, when they are most unapt to execute the office: as the horned bishops in popery, when they are more ignorant than any Asses, yet they proudly cry out, that they are the Vicars of Christ, and that they only are the lawful governors of the Church. It is also expressly said, that the Lord doth anoint his servants: because that the true and effectual preaching of the Gospel doth not consist in windy eloquence, but in the celestial power of the spirit: as Paul sayeth. 1. Cor. 2. 1. & 4.  
To the poor. The Prophet declareth what the estate of the church was before the beginning of the gospel, and what all our condition is without Christ. Therefore he calleth them poor, broken, captives, and blind, and bruised, to whom God promiseth restitution. But though the body of the people was oppressed with so many miseries, that these titles might agree to every member of the same: yet because that many in their poverty blindness, bondage, and to be short, in death, do flatter themselves, or are senseless: therefore few are fit for the receiving of this grace. And first we are taught here, to what end the preaching of the Gospel belongeth, and what it bringeth us: that is, when we were wholly overwhelmed with all kind of evils, there God shineth unto us with his light of life, that he leading us out of the great depth of death, might restore us into a full felicity. Truly this is no usual commendation of the gospel, that we gather such incomparable fruit of it. Secondly we see whom Christ calleth to him, and whom he maketh partakers of the grace committed to him: that is, they that are wretches in al-poyntes, and are without all hope of salvation. But again we are admonished, that we cannot any otherwise enjoy these benefits of Christ, except we be humbled with a deep feeling of our miseries; and as people hungarstarued, do desire and seek for him to be our deliverer: for whosoever swell in pride, and sigh not under their captivity, and are not displeased with their own blindness, they do with deaf ears despise this prophesy.  
19 That I should preach the acceptable year. It seemeth to many to be an allusion to the year of jubilee, whose judgement I do not refuse. Yet it is worth the labour to note, how the Prophet taketh pains to answer a doubt, which might trouble and shake the weak minds, seeing that the Lord had so long differred the promised salvation, and had holden them in suspense. Therefore he appointeth the time of redemption in the counsel or goodwill of God, as he saith, chap. 49. 8. In an acceptable time I have heard thee, in a day of salvation have I helped thee. Paul to the Galla. 4. 4. calleth it the fullness of time; that the faithful may learn not curiously to inquire further than is expedient: but to rest in the will of God: and this one thing was sufficient for them, that the salvation in Christ was given, when God saw it good.  
20. And the eyes of all that were in the Synagogue. I doubt not but that God had touched their hearts, that the strangeness of the matter might make them more attentive, and so should give ear to Christ speaking: for it was necessary that they should be stayed, lest they presently should have made a noise, or at the least that they should not break off the course of the word, seeing that otherwise they were more bend and ready to contemn Christ, as we shall see.  
21. This day is fulfilled. Christ doth not only use these three words: but proveth in deed that the time is now come, wherein GOD would restore the decayed Church, that the exposition of the prophesy might be evident and plain to the hearers, as the interpreters do rightly and in order handle the scripture, when they apply the same to the present use: and he saith, that it was fulfilled rather in their ears then in their eyes: because the bare sight doth little profit; except that doctrine had the chief place.  
22. They bare witness. Here Luke first commendeth unto us the divine grace which was in the mouth of Christ: then he lively painteth out the unthankfulness of men. He calleth them the words of grace, or gracious words in the Hebrew phrase, wherein the power and grace of the holy Ghost was seen. Therefore the Nazarites are compelled to acknowledge with admiration, God speaking in Christ: yet they willingly hinder themselves from giving the right and due honour to the heavenly doctrine. For when they object that he is the son of joseph, they do not amplify with this circumstance the glory of God, as it became them: but maliciously they take this as an offence, that they might with the fairer colour refuse whatsoever shallbe said by the son of joseph. So at this day we see very many, who though they are enforced to grant that to be the word of God, which they hear: yet they get them frivolous excuses, wherewith they may exempt themselves from the necessity of obedience.  
And truly the cause why we are not so touched with the power of the Gospel, as it were meet, cometh not by any other means, but that we are a let unto ourselves, and with our malice we choke the light, by beholding whereof, we are moved whether we will or no.  
Matth. Mark. Luke. 4.   
23. Then he said unto them, you will surely say to me this proverb, Physician heal thyself: what soever we have heard done in Capernaum, do it here likewise in thine own country.  
24. And he said, verily I say unto you, no prophet is accepted in his country.  
25. But I tell you of a troth, many widows were in Israel in the days of Elyas, when heaven was shut three years and six months, when great famine was throughout all the land:  
26. But unto none of them was Elyas sent, save unto Sarepta, a city of Sydon, unto a certain widow.  
27. Also there were many lepers in Israel, in the time of Eliseus the Prophet: yet none of them was made clean, saving Naaman the Syrian.  
28. Then all that were in the Synagogue, when they heard it, were filled with wrath.  
29. And rose up, and thrust him out of the city, and lead him unto the edge of the hill, whereon their city was built, to cast him down headlong.  
30. But he passed through the mids of them, and went his way.   
23. Physician heal thyself. By the words of Christ it is easily gathered, that he was contemptuously received by the Nazarites: for he uttereth that, which he knew they thought in their minds. Then he layeth the fault upon them, why he stayeth from working miracles amongst them: and he reproveth their malice, because they gave no reverence to the Prophet of God. The objection which he preventeth is this: It is no marvel, if his country men have him in no estimation, seeing that he doth not ennoble his own country, with miracles, as he doth strange places: therefore this is a just revenge, if he be rejected of his, which he less esteemeth then any other. To this purpose belongeth the common proverb, that a Physician should begin first with himself and his own people, before he show his skill of curing to strangers. The sum of the objection is, Christ did preposterously, for that with his miracle he renowned other cities of Galilee, & had no respect to his own country. And this seemed to the Nazarites to be an honest excuse, why they again might refuse him.  
24. Verily, I say unto you. He layeth to their charge that it is through their own fault, that he showeth not his power in miracles amongst them, as in other places. For the incredulity of men, stayeth God that he work not for their salvation, as were to be wished. Matth. 13. 58, and Mar. 6. 5. Therefore could not Christ do miracles amongst them, because they believed not in him: not that it is in the will of men to tie the hands of God: but because he depriveth them of the fruit of his works, which through infidelity make themselves unworthy. Therefore the answer is as much, as if Christ should have said: If you will be partakers of miracles, why do you not give place to God? Nay, why do you proudly reject the minister of his power? Therefore you have a just reward of your contempt, that you being passed by, I should rather show my miracles in other places, that I am the Messiah of God, to whom the restoring of the Church is committed. And truly that unthankfulness might not be borne, that when God would have his son brought up in their city, that they should despise such a nurse. Wherefore of right he withdrew his hand from thence, that it should not be scorned by so wicked contemners. But here we learn how much the Lord esteemeth his word: for that he may punish the contempt of the same, he taketh from amongst them the graces, which are testimonies of his presence. For the understanding of this sentence, That a prophet is not esteemed in his own country. let the readers look what we have said in the fourth Chapter of john about the end.  
25. There were many widows. after that Christ had laid the fault upon them, that they were without miracles, he now proveth by two examples, that it should not seem absurd, if God should prefer strangers before his own household people: and they ought not to lay the fault upon him, if that he obeyed the calling of God, as Elyas and Elisaeus did in times past. And sharply he restraineth their vain confidence, that they would have him bound to them; because he was brought up amongst them. At what time (saith he) the famine continued for two years and a half, 
1. Ki. 17. 9  there were many widows in the land of Israel: whose need the Prophet was not commanded to help, 
2. Ki. 5. 14  but he was sent to a stranger of the city of Sydon. Likewise Elisaeus cured none of the Lepers of his own country, but Naaman, that man of Syria. And though he peculiarly nippeth the Nazarits: yet he also reproveth the unthankfulness of all the nation, for that almost all were wont so much the more unworthily to despise the Lord, by how much he came near to them. For how came it to pass, that God preferred the strange woman before all the Israelites: but because that the Prophet being thrown forth of them, was enforced to seek entertainment in a profane land? And wherefore would God that Naaman the Syrian should be healed by Elisaeus, but for the reproof of the people of Israel? Therefore the meaning is, that it now falleth out, as it did in times past, that God will send his power a far off unto strangers, because he is driven back by them, that dwell at home with him. Yet Christ declareth that nothing of his glory is diminished, in that he is nought set by of his countrymen: because that God, to their ignominy and shame, can other where honour and exalt his son, as in times past he honoured his Prophets in the midst of the Gentiles. In this manner the foolish glorying of flesh is beaten down, when we see the Lord reign not only where and when he will: but even in the uttermost corners, not regarding the land which he had chosen for a dwelling place for himself. Also here is a general doctrine to be gathered, that it becometh not us to prescribe God a law for the bestowing of his benefits, but that at his pleasure he may raise the low and the most contemned men, to honour, the chief being rejected. Neither is it lawful for us to stir, if he altogether overthrow that order that pleaseth our judgement. And the Antithesis between Israel and the profane nations must be noted. But it behoveth us always to consider this, that he chooseth none before other for their own worthiness: but that rather cometh by the wonderful counsel of God. Yet though the reason be hidden, it is necessary to honour and to worship the depth.  
28. They were filled with wrath. They understood to what purpose those two examples tended, which Christ alleged: that is, that the grace of God should be trasferred to a place. Therefore they took it for their reproach. But whereas their consciences ought to be touched to the quick, that their faults being corrected, they might seek remedy, they are only driven into a madness. So the wicked do not only stubbornly resist the judgements of God, but they cruelly rise against his servants. Hereby it appeareth what force these reproves have, which come from the spirit of God: for they inflame their minds with madness, that willingly do scorn the same.  
Further, when we see the minds of men to be so full of poison, that they wax mad against God, so soon as they are sharply handled, we must ask the spirit of meekness, that the same fury carry not us into this deadly battle. When Luke saith that Christ went thorough the mids of them, and so escaped their hands, he declareth that he was delivered by God not without a great miracle from the present death. By which example we are taught, although our adversaries prevail, that our life seem to be at their pleasure: yet the power of GOD shall always be the conqueror, to preserve us so long as he will keep us in this world, either he will bind their hands, or strike their eyes with blindness, or amaze their hearts and minds.  
Matth. 4. Mark. Luke. 
13. And leaving Nazareth, went and dwelled in Capernaum, which is near the sea, in the borders of Zabulon, and Nepthalim,  
14. That it might be fulfilled, which was spoken by Isaias, the Prophet saying:  
15. The land of Zabulon, and the land of Nepthalim by the way of the sea, beyond jordan, Galilee of the Gentiles:  
16. The people which sat in darkness, saw great light, and to them that sat in the regi●● and shadow of death, light is risen up.     
13. And leaving Nazareth. I have thought good therefore to add this place of Matthew to the history of Luke, because it may be gathered, that Christ to this time was accustomed to frequent the city of Nazareth: he bidding that city farewell; that he might avoid danger, he went to Capernaum, and the cities thereabouts. This history hath no difficulty, but that Matthew seemeth to abuse the testimony of the prophet into an other sense. But if we weigh the natural sense of the Prophet, the applying of it to this present cause, shall be apt and easy. For Isaias, after he had spoken of the most grievous calamity of the people, that he might comfort them in sorrow, promiseth, when the people shall be brought to the lowest ebb, presently deliverance shall follow, which, darkness being shaken off, shall restore the light of life. The words are, the darkness shall not be according to the affliction, that it had, when at the first he touched lightly the land of Zebulon, & the land of Nepthali, 
Isa 9 1  nor afterward when he was more grievous by the way of the sea, 
2. Ki. 15. 26 & 18. 9  beyond jordan in Galilee of the Gentiles. The people that walked in darkness, have seen a great light. The Israelites were now oppressed with a double calamity: for, first four trybues or thereabouts were lead into captivity by Theglath Pelefer. Then when Salmanasar struck all the kingdom of Israel, there remained a third plague: which the Prophet about the end of the eight chapter saith, shallbe the sharpest of all. But now in the words, which we have rehearsed, there followeth a mitigation: because God reacheth his hand to his people, death shall be easier to be borne then sicknesses were before. Although (saith he) the whole people shall be blotted out, yet the shining light of grace shall bring to pass, that there shallbe less darkness in this latter destruction, than was in the double destruction of the ten tribes. Also I doubt not but that the promise ought to be extended to the whole body of the people, which in show seemed to be in like miserable and lamentable estate. For the jews do preposterously apply the same to the deliverance of the city of jerusalem: as if they light of life had been restored, when by the flight of king Sennacherib the siege was raised. Certainly, it doth plainly appear by the text, that the Prophet had a further regard. Therefore, when he shall promise a general restitution of all the church, it followeth that the land of Zabulon, and the land of Nepthalim, and Galilee of the Gentiles, were comprehended in the number of them, whose darkness of death were changed into the light of life. The return of the people from Babylon was the beginning of this light, and as the morning. At the length the son of righteousness Christ, came forth in his full brightness, and by his coming he utterly abolished the darkness of death. Therefore P. to the Ep. 5. 14. admonisheth that in him was fulfilled, that which every where is found in the prophets: Awak thou that sleepest, & stand up from the dead. Now when we know that the kingdom of Christ is spiritual, it is necessary that the light of salvation, which he bringeth, and what help soever we receive from him, should be agreeable to the nature of the same. Whereof it followeth that our souls are drowned in the darkness of eternal death, until he lighten them with his grace. The Prophet speaketh of the overthrowing of a country: but the condition of mankind is described as in a glass, until it be set at liberty by the grace of Christ. That they that sat in darkness are said to see a great light: so sudden and so notable a change doth amplify the greatness of the divine salvation. The lower Galilee was called, Galilee of the Gentiles, not only because it was so near to tire and Sydon, but because the Gentiles were there mingled amongst the jews: especially for that David had granted certain cities to king Hiram.  
Matth. 4. Mar. 1. Luke. 5. 
18. And jesus walking by the sea of Galilee, saw two brethren, Simon, which was called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.  
19 And he said unto them follow me, and I will make you fishers of men.  
20. And they strait way leaving the nets. followed him.  
21. And when he was gone forth from thence, he saw other two brethren, james the son of Zebedeus, and john his brother in a ship with Zebedeus their father, mending their nets, and he called them.  
22. And they without varying, leaving the ship and their father, followed him.  
23. So jesus went about all Galilee, teaching in their Synagogue, and preaching the Gospel of the kingdom, and healing every sickness and every disease among the people.  
24. And his fame spread abroad through all Syria, and they brought unto him all sick people, that were taken with divers diseases and grypinges, and them that were possessed with devils, and those which were Lunatic, and those that had the palsy: and he healed them.  
25. And there followed him great multitudes out of Galilee, and Decapoli●, and jerusalem, & judea, and from beyond jordan.  
16. And as he walked by the sea of Galilee, he saw Simon, and Andrew his brother, casting anette into the sea: for they were fishers.  
17. Then jesus said unto them, follow me, and I will make you fishers of men.  
18. And straightway they forsook their nets, and followed him.  
19 And when he had gone a little further thence, he saw james the son of Zebedeus and john his brother, as they were in the ship, mending their nets.  
20. And anon he called them: & they left their father Zebedeus in the ship with his hired servants, and went their ●ay after him.  
1. Then it came to pass, as the people pressed upon him, to hear the word of God, that he stood by the lake of Gene●areth.  
2. And saw two ships standing by the lake side, but the fishermen were gone out of them▪ and were washing their nets.  
3. And he entered into one of the ships, which was simon's, and required of him, that he would thrust off a little from the land, and he sat down, and taught the people out of the ship  
4. Now, when he had left speaking, he said unto Simon, launch out into the deep, & le● down your nets, to make a draft.  
5. Th●● Simon answered & said unto him: master, we have traveled all night, and have taken nothing: nevertheless as thy word I will let down the net.  
6. And when they had so done, they enclosed a great multitude of fishes, so that their net broke.  
7. And they beckoned to their partners, which were in the other ship, that they should come, & help them: who came then, and filled both the ships, that they did sink.  
8. Now when Simon Peter saw it, he fell down at jesus k●es. saying, Lord go from me: for I am a sinful man.  
9 For he was utterly astonied, and all that were with him: for the draft of fishes which they took.  
10. And so was also james & john, the sons of Zebedeus, which were companions with Simon. Then jesus said unto Simon: Fear not, from hence forth thou shalt catch men.  
11. And when they had brought the ships to land, they forsook all, and followed him.   
MAT. 28. And he walking. Because this history is set down by Luke after two miracles, which we shall see afterward, it was commonly thought, that the miracle which is reported was wrought by him somewhat after they were called by Christ. But the reason which they follow hath but small force: for it was not the purpose of the Evangelists to write Chronicles from year to year in a certain and distinct order of times: whereby it came to pass, that the order of days being not regarded, they accounted it sufficient to gather summarily the chiefest of the deeds of Christ: yet they kept an account of the years, that it might be evident to the readers how Christ bestowed the course of three years from the beginning of his preaching, unto his death. But those miracles, which were wrought at that time, they set down at liberty, as hereafter by many examples shall more plainly appear.  
But now it appeareth by many arguments, that this history is reported by the three: of the which yet this one may suffice the reader that is not contentious, that the three with one consent do teach, that Peter and Andrew, james and john, were created Apostles. If they had been called before, it should follow that they had been apostates, that forsaking their master, and despising their calling, had returned to their old manner of life. This is the only difference between Luke and the other two, that he only rehearseth the miracle, which the other do omit. But this is not unusual amongst the Evangelists, to touch one part of a history, omitting many circumstances. Wherefore there is no absurdity, if we say that one miracle is left out by two, which is reported by one. And that is to be remembered that john saith, 20. 31. that of innumerable miracles of Christ, there were some chosen, which might suffice for the proving of his divine power, and for the confirming of our faith in him. Therefore it is no marvel, if Matthew and Mark do briefly touch the calling of the four Apostles, whose circumstance Luke doth more at large set forth.  
LV. 1. He stood by the lake. Matthew and Mark call it the see of Galilee, after the old manner of their tongue. That lake in times passed among the Hebrews was properly called cinduth, Then the language being corrupted, the word was turned into Genezareth. The profane written do call it Genesar: on that part that bordered upon Galilee, they called it the sea of Galilee. The bank that was near to Tiberias, was named after that city. In an other place there will be a more fit occasion to speak of the largeness and situation of the same. Now we will come to the matter itself. Luke saith, that Christ going up into Peter's ship, launched out a little from the land, that he might the more commodiously teach the people from thence, which were come out of divers places, for the desire they had to hear him: and when he had ended his teaching, by a miracle he showed a token of his divine power: for though it is usual to fishers to make many draughts in vain, and then with one good draft to recompense the labour that they had spent in vain: yet the miracle was set forth by this circumstance, that when they had taken nothing all the night (which yet is most fit for catching) suddenly a great multitude of fishes was heaped into their nets, which filled their ships. Therefore Peter and his fellows do easily acknowledge, that such a pray, as exceeded measure, came not to them by chance, but was given them of God.  
LV. 5. Master, we have travailed all night. It is not to be doubted but that Peter knowing that Christ executed the office of a teacher, and touched with a reverence of him, did so call him: yet he had not so profited, as he deserved to be accounted amongst his disciples. For it is not enough to think reverently of Christ, except we embracing his doctrine with obedience of faith, do hold that which he requireth of us. And though he had no taste, or very small taste of the Gospel: yet he showeth how much he attributeth to Christ, whereas being wearied with labour, without profit, that which he in vain had tried, he again attempted. Therefore it cannot be denied, but that Christ was great, and that his authority much prevailed with him. But this particular faith had in one only commandment of Christ, and that in a private earthly business, had not made Peter a Christian, nor given him a place amongst the children of God: but that from this beginning of obedience, he should at length be lead to a full obedience. But sith that Peter was so ready to obey the commandment of Christ, whom as yet he did not know either to be a Prophet, or the Son of God. No excuse can serve our sloth, that being taught that he is our Lord, and king, and judge, and being ten times commanded by him to do our duty, do not yet stir a finger.  
LV. 6. They enclosed a great multitude of fishes. The end of the miracle was, that the deity of Christ being known, Peter and others should yield themselves to be his disciples. Yet generally by this example we are taught not to fear that the blessing of God and happy success shall not follow our labour, as oft as at the commandment and direction of Christ we lay our hands to work: But there was such plenty of fishes as sank the ships, and astonied the minds of them that beehelde it. For it was meet that the divine glory of Christ should be revealed by this miracle, that the credit might be wholly his.  
LV. 8. Lord, go from me. Though men in their daily prayers do desire the presence of God: yet it is necessary that assoon as GOD appeareth, that they should be afraid, and half dead with fear and amazedness, until he give them comfort. There is good cause why they should so earnestly pray for the presence of God: for he being absent, they are enforced to feel themselves to be miserable wretches: and his presence is therefore fearful, because they then begin to feel that they are nothing: nay, with what a heap of evils they are filled. After this manner Peter so reverenceth Christ in this miracle, that he being amazed with his majesty, would flee as much as he could. And this did not only befall to Peter, but as by the text we do gather, they were all afraid. Wherefore we see that this feeling is planted in all men, that they should be afraid at the presence of God. And it is profitable for us, that what foolish boldness or pride soever is in us might be humbled; so there shall presently be given comfort, which may hold us up. Therefore Christ with a sweet and friendly answer doth recreate the mind of Peter, and forbiddeth him to fear. So the Lord buryeth his in a grave, that then he may give them life.  
LV. 10. From henceforth thou shalt catch men. Matthew saith, I will make you fishers of men. But Mark hath, I will make you to be fishers. By which words we are taught, that Peter and the other three were not only chosen of Christ to be disciples, but created Apostles, or at the least chosen in hope of Apostleship. Therefore here is not only described a general calling to the faith, but a special calling to a certain office.  
I grant that the office of teaching was not yet committed unto them: but yet Christ calleth and chooseth them into his company, that he might frame them to teaching. And this is wisely to be considered: for all are not commanded to leave their parents and their old trade of living, that they may follow Christ on foot: but the Lord is content to have some in his flock and Church, and to others he appointeth a proper standing. Therefore let them that have the office of a public person laid upon them, know, that there is more to be required of them then of any private persons. So Christ changing nothing in the common life of others, doth bring these four from their work, whereby they lived before, that he might use their help in a more notable office.  
Also Christ chose unto him gross idiots no less rude in wit, then void of learning, that he might frame them, nay, that he might renew them with the grace of his spirit, that they might excel all the wisemen of the world. For so it was his will to pull down the pride of flesh, and to give a notable token of spiritual grace in them, that we might learn to ask the light of faith from heaven, knowing that it cannot be obtained by our own industry.  
Furthermore, that he chose not the unlearned and rude, that he would leave them always such: that which he did, may not be drawn into example: as if at this day also such Pastors were to be ordained, as are after to be instructed to execute their office. For we know what rule he prescribeth us by the mouth of Paul: 
1. Tim. 3. 2  that is, that ●one may be called, except they be apt to teach.  
And he did not choose such, as if he preferred ignorance before knowledge: as some frantic men do triumph to themselves in their own ignorance, and how much more they abhor learning, so much the nearer they think themselves to the Apostles. And his will was at the first to choose these base men, that he might overthrow the vanity of them, that think that the unlearned shall not enter into heaven. But after he joined Paul as a companion to these fishers: who from his youth was diligently trained up in learning, Act. 22. 3. But yet it pertaineth nothing to the matter, to dispute more subtly of the manner of the metaphor: for that it was taken of the present matter: yet when Christ spoke of the preaching of the Gospel, he aptly alluded to fishing: because that men wandering, and scattered abroad in the world, as in a vast and confused sea, are gathered together by the preaching of the Gospel. But the history which is recorded in the first chapter of john differeth from this. For when Andrew was one of john's disciples, he was by him delivered to Christ, and after he brought his brother with him, and then they took him as their master: but after they were received into a higher office.  
MAT. 22 And they without tarrying. Here first appeareth the force of Christ's voice, not that the only voice of Christ doth so effectually pierce into the hearts of men: but because the Lord by his spirit doth inwardly drive all them, that he will draw and pull to himself, that they may obey his voice. Secondly, the aptness to be taught, and the readiness to obey, is praised in the disciples, which prefer the calling of Christ before all the business of the world. Especially it becometh the ministers of the word to mark this example, that all other cares being set by, they may addict & give themselves wholly to the Church, whereto they are appointed.  
MAT. 23 jesus went about all Galilee. Matthew reports the same things again in an other place. But there is no inconvenience, seeing Christ for a time ceased not daily to work almost innumerable miracles, that generally the course of the same is twice or thrice mentioned. Now in the words of Matthew first it is to be noted, that Christ never rested, that he might spread the seed of the Gospel every where. Also Matthew calleth it the Gospel of the kingdom: whereby the kingdom of God is established amongst men, for their salvation. Therefore he maketh a difference between the perfect and eternal beatitude, and the prosperous and pleasant things of this present life. That Matthew saith that Christ healed all diseases, the meaning is, of what kind soever they were. For it is certain, that all were not healed of their diseases, but there was no kind of diseases that were offered him, that he healed not. And he reckoneth the chief kinds of diseases, wherein Christ showed his power. The scripture calleth not all generally, that were vexed of the devil, men possessed with devils: but those that with a secret vengeance of God are delivered bound to Satan, that he might possess their minds and senses. They are called Lunatiks, in whom the force of the disease increaseth or decreaseth, after the inclination of the moon, as they that are sick of the falling sickness, and such like: when we know that such diseases are not curable by natural remedies, it followeth that the deity of Christ is here witnessed, sith that he cured them wonderfully.  
Matth. Mar. 1. Luke. 4.  
21. So they entered into Capernaum, and straightway on the Sabbath day he entered into the Synagogue, and taught.  
22. And they were astonied at his doctrine: for he taught them, as one that had authority, and not as the Scribes.  
23. And there was in their synagogue a man which had an unclean spirit, and he cried.  
24. Saying, ah, what have we to do with thee, O jesus of Na●areth? Art thou come to destroy us? I know thee, what thou art, even that holy one of God.  
25. And jesus rebuked him, saying, hold thy peace, and come out of him.  
26. And the unclean spirit tore him, and cried with a loud voice, and came out of him.  
27. And they were all amazed, so that they demanded one of an other, saying, what thing is this? what now doctrine is this? for he commandeth the fowl spirits with authority, and they obey him.  
31. And he came down into Capernaum▪ a city of Galile● and there taught them on the Saboth days.  
32. And they were astonished at his doctrine: for his word was with authority.  
33. And in the Synagogue there was a man, which had a spirit of an unclean devil, which cried with a loud voice.  
34. Saying, oh, what have we to do with thee, thou jesus of Na●areth? Art thou come to destroy us? I know who thou art, even the holy one of God.  
35. And jesus rebuked him, saying, hold thy peace, and come out of him. Then the devil throwing him in the mids of them, came out of him, & hurt him n●t.  
36. So fear came on them all, and they spoke among themselves, saying, what thing is this? for with authority and power ●ee commandeth the fowl spirits, and they come out.   
It is to be thought that this man possessed with a devil was one of that company, which Matthew made mention of somewhat before. But the narration of Mark and Luke is not in vain: because they show certain circumstances, which do not only make the miracle more manifest, but also do contain profitable doctrine. For the devil doth craftily grant, that Christ is the holy one of God, that he might make men suspect that he hath some familiarity with Christ: by which subtlety he also endeavoured to bring the gospel into suspicion, & at this day he ceaseth not to attempt the same. This is the cause why Christ causeth him to hold his peace. And it may be that this confession was violently wrested out of him: but these two do not differ between themselves, that he being enforced to give place to the power of Christ, that he might proclaim him to be the holy one of God, and yet subtly he endeavoureth to cover the glory of Christ, with his darkness. It is also to be noted, that he doth so flatter Christ, that he might craftily convey himself from his hand. And after this manner he fighteth with himself: for to what purpose is Christ sanctified of the Father, but that delivering men from the tyranny of the Devil, he might overthrow his kingdom: but because Satan cannot abide that power, which he perceiveth to be prepared for his destruction, he desires to make Christ quiet, and to be content with a vain title.  
MAR. 22. They were astonished at his doctrine. The Evangelists do mean that the power of the spirit did appear in the words of Christ, which caused even the profane and cold hearers to wonder at them▪ Luke faith, that his word was with authority: that is, full of dignity. Mark setteth it out more fully, and addeth an Antithesis, that it was unlike to the words of the Scribes. But when they were adulterous interpreters of the scripture, their doctrine was literal and dead, which showed no force of the spirit, and there was no majesty in it, but such cold stuff, 
1. Cor. 4. 28  as may at this day be seen in the speculative dignity of popery. Those masters do imperiously thunder out what soever they think good. But when they in profane manner do brabble of divinity, so that no religion appeareth in their disputations, whatsoever they bring is filthy and toyish: for Paul hath not said in vain, the kingdom of God standeth not in word, but in power.  
In sum, the evangelists do show, that when the manner of teaching was degenerate and very corrupt, which touched the minds of men with no reverence of God, than the divine power of the spirit was evidently seen in the words of Christ, which gate him credit. This is the power or rather dignity and authority, whereat the people was astonied.  
LV. 33. A man which had an unclean spirit. This speech availeth as much, as if Luke should have said, that he was stirred up by the motion of the devil. For by the permission of God, Satan possessed the powers of the soul, so that he would enforce them aswell to speak, as to other motions at his pleasure. Therefore, when men possessed with devils do speak, the devils do speak in them, and by them, whom they have authority to rule. It is probable that the title of the holy one of God was taken out of the common and accustomed manner of speaking: and therefore they so called the Messiah: because he was separate from all other, as one endued with a singular grace, and the head of all the Church.  
MAR. 26. The unclean spirit tore him. Luke useth a more gende word▪ yet in sense they agree very well: because they both would teach, that the departure of the devil was violent and forcible. Therefore he so threw down the wretched man, as if he he would have torn him in sunder: yet Luke saith, that his purpose was in vain, not that, that force was altogether without 〈◊〉, or at the least without some pain: but that he was after delivered a hole and a found man from the devil.  
LV. 36. So fear came on them all. The fruit of the miracle is, that they are enforced to think that there is in Christ somewhat more than appertaineth to men. And they wisely refer the glory and power of the miracle to the doctrine. What doctrine is this (say they) whereto the devils themselves are enforced to obey? They call it a new doctrine, not in reproach, but because they acknowledge some unusual & extraordinary thing in it. Therefore they do not accuse it of newness, that they might discredit it: but this is rather a point of admiration, in that they deny it either to be common, or in the power of man. In this they only offend, that they continue still in their doubting, when it becometh the children of God to go on in further profiting.  
Matth. 8. Mar. 1. Luke. 4. 
14. And when jesus came to Peter's house, he saw his wives mother laid down, and sick of a fever.  
15. And he touched her hand, and the fever left her, so she arose and ministered unto them.  
16. When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word and healed those that were sick.  
17. That it might be fulfilled, which was spoken by Isaias the prophet, saying, he took our infirmities, and bore our sicknesses..  
18. And when jesus saw great multitude of people about him, he commanded them to go over the water.  
29. And assoon as they were come out of the Synagogue, they entered into the house of Simon and Andrew, with james and john.  
30. And Simons wives mother in law lay sick of a fever, and anon they told him of her.  
31. And he came and took her by the hand, and lift her up, and the fever forsook her by & by, and the ministered unto them.  
32. And when even was come, & the so●ne was down, they brought to him all that were diseased, and them that were possessed with devils.  
33. And the whole city was gathered together at the door.  
34. And he healed many that were sick of divers diseases: and he cast out many devils, and suffered not the devils to say, that they knew him.  
35. And in the morning very early before day, jesus arose, & went out into a solitary place, and there prayed.  
36. And Simon and they that were with him▪ followed after him.  
37. And when they had found him, they said unto him, all men seek for thee.  
38. Then he said unto them, let us go into the next towns, that I may preach there also: for I came out for that purpose.  
39 And he preached in their Synagogues throughout all Galilee, and cast the devils out.  
38. And he rose up, and came out of the Synagogue, and entered into Simons house. And Simons wives mether was taken with a great fever: & they required him for her.  
39 Then he stood over her, and rebuked the fever, and it left her: and immediately she arose, and ministered unto them.  
40. Now when the sun was down, all they that had sick folks of diverse diseases, brought them unto him, and he laid his hands upon every one of them, and healed them.  
41. And devils also came out of many, crying, & saying▪ Thou art the Christ the son of God? but he rebuked them, and suffered them not to say, that they knew him to be Christ.  
42. And when it was day, he departed, and went forth into a desert place, and the people sought him, and came to him, and kept him, that he should not departed from them  
43. But he said unto them, surely I must also preach the Gospel of the kingdom of God to other cities: for therefore am I sent.   
●9. MAR. They entered into the house▪ It may be easily gathered, that Mat. doth not rehearse this history in his order, by this, that Mark saith, that Christ namely had but four disciples only following him. Also when he came out of the Synagogue, & went strait into Peter's house, it is easily seen that the time was not exactly observed by Matthew. Also the Evangelists seem to have reported this miracle for some special cause, not that it was more notable than the rest, or more worthy to be remembered: but because that in it he gave to his disciples a private and secret token of his grace: then that the healing of this one woman gave an occasion, or was the procuring of many miracles; so that they came to him from all places to ask his help. Yet the power, which Christ showed here, Luke doth amplify in one word, saying that Peter's mother in law was taken with a great fever: for it was the more certain and notable declaration of divine power, in a moment of time, and only by touching, to take away so vehement & so grievous a disease. And though he could have done it only with a beck, yet he touched her hand, either to show his affection, or for that he knew that this sign was then profitable: for we know that he freely used outward signs, as the time required.  
39 LV. He rebuked the fever. Though this speech may seem hard to the reader not sufficiently exercised in the scripture, yet it wanteth not a reason. For the fever and other diseases, famine, pestilence, and all kind of misery are the officers of God, by whom he executeth his judgements. Therefore, as at his commandment and appointment, it is said that he sendeth forth such messengers: so also doth he rebuke & call back, when he thinketh good. Matth. & Mark conceal how he healed others. Luke saith it was by laying on of hands. And it was a sign of reconciliation under the law. wherefore neither without cause, nor out of time, doth Christ also lay his hands upon them, whom he absolveth from the curse of god. It was also a solemn manner of consecration, as shall more at large be said in an other place. But I simply interpret that Christ laid his hands upon the sick, that commending them to his father, he might obtain grace and deliverance from diseases.  
17. MAT. Which was spoken by Isaias. This seemeth to be cited little to the purpose: nay, this prophesy seemeth to be wrested into a contrary sense. For Isaias doth not speak there of miracles, but of the death of Christ: nor of temporal benefits, but of the spiritual and eternal grace. And that which is certainly spoken of the vices of the soul, Matthew apply to corporal diseases. The answer is not hard, so that the readers consider not only what Christ outwardly bestowed upon these sick people, but to what end he healed their discases. They felt the grace of Christ in their bodies: but we must look upon the end. For it were very preposterous to stay upon the outward benefit, as if the son of God were a Physician of the bodies. What then? namely, he gave sight to the blind, that he might show himself to be the light of the world: he restored life to the dead, that he might prove himself to be the life & the resurrection. The same is to be thought of the lame, and of the sick of the palsy: wherefore let us follow this analogy, that what benefits soever Christ bestowed upon men in the flesh, we may refer the same to that scope which Matthew proposeth: that is, that he was sent of his father, that he might deliver us from all evils and miseries.  
MARK. 34. He suffered not the devils to say that they knew him. There might be two causes why he suffered them not: one general, that as yet the appointed time of his full revelation was not come: the other special which we touched a little before, that he refused them as preachers and witnesses of his Godhead, which through their praising, could do nothing else but slander and discredit him. And this last is without doubt, for the deadly discord ought to be showed which the author of eternal salvation and life should have with the prince of death and his ministers.  
MAT. 18. When jesus saw great multitudes. I doubt not but that Matthew doth briefly touch that which others do more fully and plentifully set forth: That which is concealed by Math. the other two do express: before it was day Christ went secretly into a desert place, to seek rest. Mark sayeth after, that Peter told him that all men sought him. And Luke sayeth that the people came thither. Now that Math. sayeth that he went over to the further shore; both they say that he did it, that he might go through all Galilee, that he might preach in all places. But the further shore in my judgement, is called not that which is right over against it on the further side, but in respect of that place which was below Capernaum. Therefore he so went over part of the lake, that he would not leave Galilee. It is to be noted that he sayeth, that he went or was sent for that end: for in these words he witnesseth, how readily he was bend to fulfil his office. But if any man shall ask whether it were better for the ministers of the Gospel, to run hither and thither, that they might in all places sparingly and slenderly taste the doctrine of God; or remain teaching their hearers perfectly whom they have once won: I answer, the purpose of Christ whereof mention is here made, was grounded upon a most notable cause, because it was agreeable to the commandment and calling of the father. For Christ was in short time to go throughout judea, that he might every where waken the minds of men, as with the sound of a trumpette, to hear the Gospel, which matter shall more largely be entreated of other where.  
matthew. Mark 3. Luke 6.  
13. Then he went up into a mountain, and called up unto him whom he would, and they came to him.  
14. And he appointed twelve, that they should be with him, and that he might send them to preach,  
15. And that they might have power to heal sicknesses, & to cast out devils.  
16. And the first was Simon, and he named Simon, Peter.  
17. Then james the son of Zebedeus, and john, james brother, (and named them Boanarges, which is the sons, of thunder.)  
18. And Andrew, and Philip, and Bartlem●we, and Matthew, and Thomas, and james, the son of Alpheus, and Thaddeus, and Simon the Cananite:  
19 And judas Iscariot, who also betrayed him.  
12. And it came to pass in those days that he went into a mountain to pray, and spent the night in prayer to God.  
13. And when it was day, he called his disciples, & of them he chose twelve, which also he called Apostles.  
14. Simon whom he named also Peter, and Andrew his brother, james and john, Philip and Bartlemewe,  
15. matthew and Thomas: james the son of Alpheus, & Simon called Zealous.  
16. judas james brother, and judas Iscariot, which was also the traitor.  
17. Then he came down with them, and stood in a plain place, with the company of his disciples, and a great multitude of people out of all judea, and jerusalem, and from the sea coast of Tyrus and Sidon, which came to hear him, and to be healed of him.  
18. And they that were vexed with foul spirits, and they were healed.  
19 And the whole multitude sought to touch him: for there went power out of him, and healed them all.   
MARK. 13. He went up into a mountain. By this election he doth not as yet ordain the Apostles, that they should presently execute their office: but only in hope of Apostleship, he adopteth them as disciples to keep him company, wherein the interpreters have been deceived, which unadvisedly do confound these places with the tenth chapter of Math. And the words do evidently declare, that they were only appointed that they should after be of that embassage, which is enjoined them in matthew. And Mark and Luke do afterwards in the right place set down their sending forth, which matthew doth there make mention of. And it is no marvel if that the heavenly master would a little frame and accustom them to so hard a charge, whose rudeness could not be restrained by long use of discipline. Both the Evangelists say that Christ went up into a mountain. Luke declareth the cause, that he might the more freely pray out from company, which he was wont to do very often, as may be seen in other places. But this example ought to be a perfect rule to us, that we do begin with prayer, so oft as pastors are to be chosen for Churches: otherwise what soever we attempt, shall not prosper. For the Lord did not pray so much for his own sake, as that he might prescribe a law for us: for we want wisdom and council, and though we were most provident, yet we cannot in any thing be easier deceived then in this. Now how can we be out of danger of offending, except the Lord should moderate our affections, considering how great the force, or rather the violence of favour and love, or of hatred, or of ambition is to draw us away? Furthermore, though there be great diligence used in the election, yet all things shall prosper ill, except the Lord take upon him to govern those that are chosen, and endue them with necessary gifts. What then? will some man say: Did not Christ earnestly require of his father that he would rule his election? I grant this, and withal I add, that by this testimony he declared how careful he was for his Church: therefore he prayed not his father, after a daily manner, but spent all the night in prayers. But if he that was full of the holy Ghost did so earnestly and carefully pray his father to be governor of his election, how much is our necessity greater.  
MARK. 13. And called unto him whom he would. I doubt not but that Mark would hereby signify that they were taken to this so honourable an office by the mere grace of Christ, not for their own worthiness. For if thou understand that they were chosen that were more notable than others, this cannot agree in judas. Therefore the meaning is, that the Apostleshyppe was not bestowed according to the merits of men, who were nothing worthy to be lift up into that estate, but by the free mercy of God: And so that was fulfilled that Christ said other where, you have not chosen me, but I have chosen you. john. 15. 16. 
Eph. 3. 7  In the same sense also Paul often commendeth the purpose of God in his Apostleship. 
Col. 1. 25  But here do arise more questions. First, why he chose judas of a determinate purpose, whom he know to be unworthy of that honour, and should become a traitor. Then, why God being so earnestly besought of his son, suffered so faithless and wicked a man to creep into the chief order of his Church, as if he had despised Christ. Thirdly, why he would that the first fruits of his Church should be polluted with so vile a reproach. fourthly, why Christ wittingly and willingly preferred judas before honest and faithful ministers. The first Objection is thus answered: It was the will of the Lord purposely to meet with such offences that should fall out, lest we should be troubled beyond measure, so oft as we see false teachers occupy a place in the church. Or that of professors of the gospel there become Apostates. And also in the person of one man, he gave an example of a horrible defection, lest they that are placed in higher estate of dignity, should flatter themselves too much. Yet let us not say that Christ suffered the repulse. When the father in wonderful council adjoined one devil to eleven Angels, yet he so governed the falling out of the matter, that his falling away should confirm the Faith of the Church, rather than shake the same. This same answer may be given to the third question. In the first beginnings it was speedily showed what the estate of the Church should be, lest the weak should wax faint at the fall of any of the reprobate: for it is unmeet that the stability of the Gospel should depend upon men. As concerning the last Objection, Christ did not prefer judas before the holy and the godly disciples: but he lifted him up on high, from whence he was to fall, because he would he should be a spectacle to all men, and an instruction to all ages, that no man should abuse the honour given him of God: then the pillars falling, that they that seem to be of the common sort of the faithful might remain steadfast.  
LUKE. 13. Which also he called Apostles. This may be expounded two ways: Either that he after consecrating them into their office, gave this name unto them: Either that he gave them this title in hope of the dignity to come: that they might know to what purpose they were separate from the common sort, & for what use they were ordained. Which latter exposition doth agree with the words of Mark: for he saith, that Christ did this, that they should be with him, and that he might send them to preach. Therefore his will was, that they should be his companions, upon whom he would after lay a greater charge, for when he sayeth that they should be with him, and that he would send them forth to preach, he doth not appoint that they should be both in one moment of time, as I have said before.  
MARTINO 16. And 〈◊〉 named Simon, Peter. Although it behoveth all christians to be living stones of the spiritual temple, yet christ for the measure of grace which he would bestow upon Simon, gave him a peculiar name, neither doth his shameful infirmity in denying the Lord hinder this: for with this title his invincible power and constancy, which continued even to death, is set forth. Yet the Papists are to be laughed at, which thereof gather that the church was grounded upon him, as shallbe showed more at large in the 16. chapter of matthew. Christ called the sons of Zebedeus, the sons of thunder, for that he would give them a sounding voice, wherewith they should thunder throughout all the world. And the thunder out of the mouth of john is heard to this day, and it is not to be doubted but that his brother shaken the earth while he lived. But the word is corrupt, for the perfect pronunciation shouldee be BENAE Reges or Ragas. But it is not unknown how easily words are changed when they are translated into an other tongue.  
Matthew 5. Mark. Luke 6. 
1. And when he saw the multitude, he went up into a mountain: and when he was set, his disciples came to him.  
2. And he opened his mouth and taught them, saying:  
3. Blessed are the poor in spirit, for theirs is the kingdom of heaven.  
4. Blessed are they that mourn: for they shallbe comforted.  
5. Blessed are the meek: for they shall inherit the earth.  
6. Blessed are they which hunger & thirst for righteousness: for they shall be filled.  
7. Blessed are the merciful: for they shall obtain mercy.  
8. Blessed are the pure in heart: for they shall see God.  
9 Blessed are the peacemakers: for they shallbe called the children of God.  
10. Blessed are they which suffer persecution for righteousness sake: for theirs is the kingdom of heaven.  
11. Blessed are you when men revile you, and persecute you, and say all manner of evil against you for my sake, falsely.  
12. Rejoice, I say, and be glad, for great is your reward in heaven: for so persecuted they the Prophets which were before you.   
20. And he lifted up his eyes upon his disciples, & said. Blessed be ye poor: for yours is the kingdom of heaven.  
21. Blessed are ye that hunger now: for ye shall be satisfied. Blessed are ye that weep now: for ye shall laugh.  
22. Blessed are ye when men hate you, and when they separate you, and revile you, and put out your name as evil, for the son of man's sake.  
23. Rejoice you in that day, and be glad: for behold your reward it great in heaven: for after this manner their fathers did to the Prophets.  
24. But woe be to you that are rich: for ye have received your consolation.  
25. Woe be to you that are full: for ye shall hunger. Woe be to you that now laugh: for ye shall wail and weep.  
26. Woe be to you when all men speak well of you: for so did their fathers to the false Prophets.   
MAT. 1. He went up into a mountain. They that say that this is another sermon of Christ's, and not that which is set down in the 6. chap. of Luke, are drawn with too light and frivolous an argument: for that Matthew sayeth, that Christ spoke in the mountain to his disciples, and that Luke seemeth to note, that he spoke unto them in a plain place. For they do very preposterously read the words of Luke, adjoining them together, that Christ came down into a plain place, and that he lifting up his eyes upon his disciples, spoke thus. For it was the purpose of both the Evangelists, to gather together into one place, the principal points of the doctrine of Christ, which did belong to the rule of godly and holy life. Therefore though Luke had first made mention of a plain place, yet he doth not in a continual course prosecute the same history, but from miracles he passeth to doctrine, neither assigning time nor place. As in matthew there is no noting of the time, but only of the place. And it is very likely that Christ did not so preach, but after he had chosen the twelve. But I would not be too curious in keeping the order of time, which I did see not regarded by the spirit of God. For this aught to suffice the godly and modest readers, that they have here set before their eyes a brief sum of the doctrine of Christ, gathered out of many and divers of his sermons, whereof this was the first, where he entreateth with his disciples of true felicity.  
2. He opened his mouth. Hear in the Hebrew phrase is the figure Pleonas●●●os used, for that which were corrupt in other tongues, is usual amongst the Hebrews, to say he opened his mouth, for, he began to speak. And though many think it to be an Emphatycal kind of speech, used when either some weighty or notable matter is uttered either in good part or in evil. Yet because many places of scripture do gainsay the same, the first exposition doth please me best. Also let their subtle speculation go, which do teach that Christ allegorically led his disciples into the mountain, that he might carry their minds on high, far from earthly cares and studies, for by going up the mount, he rather sought a secret place out of the way, that being far from company, he might refresh himself a little with his disciples from weariness. And first it is to be considered for what cause Christ spoke to his disciples of true felicity. We know that not only the common people, but also the wise men were herein deceived, thinking him to be happy that led a merry & a quiet life, free from all grief, and had what he desired. And certainly by the judgement almost of all men, felicity is esteemed by the present state. Therefore Christ, that he might accustom his to the bearing of the cross, reproveth this wicked opinion, that they are happy which now live well and prosperously according to the flesh. For it cannot be that they should patiently submit their neck to bear sorrows and injuries, which account patience to be an enemy to a blessed life. Therefore it is one comfort whereby the bitterness of the cross and of all mischiefs is mitigated & also made sweet, while we are persuaded, that in the midst of miseries we are happy: because that our patience is blessed of the Lord, & shortly there shall follow a more joyful end. I grant that this doctrine doth much disagree from common sense: but so it behoved the disciples of Christ to be taught wisdom, that they might account their felicity to be out of this world, and beyond the understanding of flesh. And though carnal reason will never allow that which Christ here teacheth, yet he proposeth no fantastical device, as in times past the Stoics did sport with their Paradoxes: but in deed he declareth, why they are truly happy, whose estate is accounted miserable. Therefore let us remember that this is the chief point of the doctrines that Christ denieth that they are miserable and wretched that are oppressed with the injuries of the wicked, and are subject to divers dangers. And Christ doth not only prove that they are of a perverse judgement, which measure the felicity of man by the present state, because that the miseries of the godly shall shortly be changed into better: but also he exhorteth them to patience, by proposing a hope of reward before them.  
●. Blessed are the poor in spirit, for In Luke there is a bare Metaphor. But matthew doth more plainly express the mind of Christ, because that the poverty of many is accursed and unhappy. Therefore when there be many oppressed with evils, which yet cease not inwardly to swell with pride & cruelty, Christ pronounceth them happy, which being tamed & subdued with troubles, do submit themselves wholly unto God, and being inwardly humbled, they commit themselves into his custody: others do interpreat them poor in spirit, which do arrogate nothing to themselves, but throwing down all trust in flesh, they acknowledge their own need. But because it is necessary to be one, and the same sense in the words of Luke and matthew. It is not to be doubted but they are called poor which are oppressed & afflicted with adversities. This only is the difference that Mat. by adding that Epithyte, doth restrain the felicity to them only, which under the discipline of the cross have learned to be humble. For theirs is. We see that Christ doth not puff up the minds of his disciples with a vain persuasion, or harden them with a hard hearted obstinacy, as the Stoics do: but he calling them to the hope of eternal life, he encourageth them to patience: because by this means they should enter into the heavenly kingdom. But it is worth the labour to note, that no man is poor in spirit, but he that is brought to nothing in himself, & reposeth himself in the mercy of God. For they that are broken or overwhelmed with desperation, when they fret against God, are of a lofty and proud spirit.  
4. Blessed are they that mourn. This sentence is not only next to that which goeth before, but it is as an Appendix or confirmation of it. For it was wont to be judged, that troubles make a man unhappy, because they always do draw sorrow and grief with them, and that nothing is more contrary to felicity then sorrow. But Christ doth not only deny that they that mourn are miserable, but he teacheth that they are holp, even by that sorrow to happy life. For that they are by this means framed to receive eternal joy, and pricked forward as with spurs, lest they should seek any comfort any other where. So Paul sayeth to the Romans, chapter. 5. 3. we rejoice in tribulations, knowing that tribulation bringeth forth patience, and patience experience, and experience hope, and hope maketh not ashamed.  
5. Blessed are the meek. He meaneth those meek and quiet, which are not easily provoked with injuries, & are not given to frowardness for every offence, but are ready rather to suffer any thing, then to do as the wicked do. But it seemeth very absurd that Christ promiseth the inheritance of the earth to such. For they rather usurp the government of the earth, which courageously repel all injuries, and if at any time they be hurt, they are ready with the hand to revenge the same. And certainly experience teacheth, that the wicked do so much the more boldly and stoutly go on forward, for that they are the more gently borne with. And hereof roase that devilish proverb. They must howl with the wolves: because that whosoever maketh himself a sheep, is presently to be devoured of the wolves. But Christ opposing his own aid and the help of his father, against the fury and violence of those evils, doth not without cause declare that the meek shallbe lords and enheritors of the earth. The children of this world do not think themselves otherwise in safeguard, except they sharply revenge what evil soever is done them, and so with force and arms defend their life. But sith it is certain that Christ is the only keeper of our life, there remaineth nothing else, but that we should hide ourselves under the shadow of his wings. Also it behoveth us to be sheep, if we covet to be accounted of his flock. If any Object, that this here spoken is against experience: first I would he should weigh how unquiet those cruel men be, so that they even trouble themselves: So that in so troublesome a life, though they were the Lords of the earth a hundred times, yet in possessing all things they possess nothing. But for the children of God I answer, though they can in no place set their foot upon their own ground, yet they quietly enjoy a dwelling place upon the earth. And this is not an imagined posfession, for they dwell upon the earth, which they know is granted them from God. Also they are armed with the hand of God against the tempest and rages of all mischiefs, and though they be set forth against all the darts of Fortune, and subject to all inconvenience of evils, and compassed about with all dangers: yet they dwell safely under the defence of God, so that at least they may taste now the favour of God. And this is sufficient for them, until at the last day they enter into the inheritance of the world.  
6. Blessed are they which hunger. To hunger and to thirst, is by the figure Synecdoche, taken for to want, to be without things necessary, and also to be defrauded of their own right. That which Matthew saith, to hunger after righteousness is a placing of a part for the whole. Yet he amplifieth the unworthiness, when he saith that by careful sighing they get nothing but that which is righteous: as if he should say: they are blessed, which though they moderate their desires, so that they desire nothing to be given them, but that which is right; do yet nevertheless languish as hungry souls. For though their carefulness wherewith they be troubled, is scorned at, yet it is to them a preparation to felicity, because they shall at length be satisfied: for God will at length hear their sighs, and will hear their just desires, whose office it is to fill the hungry with good things as it is in the Virgin's song.  
7. Blessed are the merciful. This sentence also is hard & contrary to the judgement of man. For the world accounteth them happy, which are careless of the miseries of other men, & provide for their own ease: but Christ here calleth them blessed, which are not only ready to bear their own harms, but do also take other men's upon themselves, that they may help them that are in misery, & willingly join themselves to them that are troubled, and put on the same affections, that thereby they may the more willingly employ themselves to help them. He addeth, for they shall obtain mercy, that is, not only with God, but also amongst men themselves, whose minds God will bow to humanity. But though sometimes the world is unthankful, and bestoweth the worst reward upon them that deserve best, it ought to suffice us, that there is favour laid up with God for the merciful and kind▪ so that they shall have him kind and merciful again to them.  
8. Blessed are the poor in heart. Christ seemeth here to say nothing but that which is agreeable to the judgement of all men. All confess that cleanness of heart is mother of all virtues, but yet it is scarce the hundred man that doth not account subtlety as a most notable virtue. Hereof it cometh to pass that they are commonly thought blessed, which are most subtle in crafty conveyances, which by evil means do craftily cirumvent them with whom they have to do. Therefore Christ agreeth not with the judgement of the flesh, while he calleth them blessed, which are not delighted with craftiness, but walk sincerely amongst men, and in words and countenance pretend no other thing, than they think in heart. And because the simple are laughed at as men nothing wary, and because they do not with deceit enough provide for themselves, Christ calleth them higher: that if they be not wise enough to deceive upon earth, they shall enjoy the sight of God in heaven.  
9 Blessed are the peacemakers. He doth not only mean them which love peace, and flee from quarrels as much as in them lieth, but do also diligently end dissensions raised up amongst others, are the authors of peace unto all, and do take away the occasion of hatreds and displeasures. Neither is this rashly spoken, for, sith it is a painful and a troublesome matter to pacific them that disagree amongst themselves, the quiet men which study to maintain peace, are enforced to bear this cruelty, that they hear the reproaches, the complaints, and the quarrels on both parts. And thereof it riseth that every man would wish to have them all patrons to be on his side. Therefore, lest we should hang upon the favour of men, Christ commandeth us to regard the judgement of his father, who being the God of peace, accounteth us for his children, while we nourish peace, although our labour please not men, For to be called, signifieth as much, as to be accounted.  
10. Blessed are they which suffer persecution. The disciples of Christ have great need of this doctrine, and how much the loather and more hardly flesh doth admit the same, so much more diligently it must be meditated. Neither can we under any other condition war under Christ, then that the greater part of the world will rise up in hatred against us, and shall persecute us even to death. So stands the matter, Satan the prince of the world will never cease to arm his children with madness, that they may strike the members of Christ. This is very monstrous, and against nature, that they which love righteousness should be vexed as enemies, which they have not deserved. Therefore Peter saith, if you avoid from evil deeds, 
1. Pet. 3. 13.  who is he that will harm you? But in so unbridled wickedness of the world, it falleth out too often, that the good men through the zeal of righteousness do inflame the displeasures of the wicked against them.  
But this is the lot, especially of Christians, to be hated of the greatest number of men: for flesh cannot bear the doctrine of the Gospel; none can bear to have their faults reproved. They are said to suffer for righteousness, which thereby kindle the displeasures of the wicked, and provoke their fury against them: because that with a care of right and equity they oppose themselves against evil causes, and defend the good as much as in them lieth. And in this behalf the truth of God hath worthily the chief place. Wherefore by this note Christ discerneth his Martyrs from wicked men and evil doers. Now I return to that which I said even now: Sith all that will live godly in Christ must suffer persecution, 
2. Tim. 3. 12●  as Paul witnesseth, this admonition doth generally belong to all the godly. If that at any time the Lord spareth our weakness, and permitteth not the wicked to vex us at their pleasure: yet it is meet under a shadow and at leisure to meditate this doctrine, that we may be prepared as oft as need require to come forth into the field, nor come to the battle except we be well furnished. But sith the condition of the godly is most miserable through the whole course of this life: Christ for a good cause raiseth us up in hope of a heavenly life. And herein the sentence of Christ differeth much from the inventions of the Stoics, which command every man to be satisfied with his own opinion, that he might be his own chooser of felicity. And Christ doth not uncertainlye plant felicity upon a vain imagination, but groundeth the same upon hope of a reward to come.  
11. When men revile you. Luke sayeth, when they hate you, and separate you, and revile you, and put out your name as evil. By which words Christ would comfort his faithful ones, that they should not faint in their minds, though they see themselves detested before the world. For this was no small temptation, to be thrown out of the Church as wicked and profane. For sith he knew that nothing was more deadly to the hypocrites, then that he might foresee with how furious a violence the enemies of the Gospel were inflamed against his little and despised flock; his will was perfectly to arm them that they should not be overthrown, though a great heap of reproaches should hang over them to over whelm them. And here appeareth how popish excommunication is to be feared as nothing, while that those tyrants separate us from their synagogues, because we will not be divorced from Christ.  
12. Rejoice and ●e glad, for. That we should not be overthrown with unjust reproaches, he declareth that there is a remedy at hand: for assoon as we lift up our minds to heaven, then presently a great occasion of joy doth offer itself, that it may swallow up the heaviness. The sport which the Papists make with the name of reward, is here easily wiped away. Neither is there, as they dream, a mutual relation, between reward and merit: but it is a free promiss of a reward. Further, if we consider how maimed and corrupt those good deeds are which come even from the best men, God shall never find any work worthy a reward. Again these clauses are to be noted, for my sake, or for the son of man, also they shall say all manner of evil against you falsely: lest they which suffer persecution for their own faults, should presently boast themselves to be Martyrs of Christ: As the Donatists in times past pleased themselves with this only title, that they had the magistrates against them. And at this day the Anabaptistes, though they disturb the Church with their doting dreams, and slander the gospel, yet they glory that they bear the ensigns of Christ, when as they are condemned righteously. But Christ pronounceth none blessed, but they which suffer in a just defence of his quarrel.  
F●r so persecuted they the Prophets. This was purposely added, lest the Apostles hoping to triumph without sweat or travel, should faint in persecutions. For because that every where in the scripture the restitution of all things is promised in the kingdom of Christ, it was dangerous lest they should in a vain hope lift up themselves, and never think of the warfare. And it may be gathered our of other places, that they imagined that the kingdom of Christ, was full of richesses and pleasures. Wherefore Christ doth not without a cause admonish them that the same troubles are prepared for them, which the Prophets sometime had experience of, for as much as they succeed in their place. Neither doth he say that the Prophets were before them only in respect of time: but because they were of the same order, therefore it behoved them to frame themselves after their example. That common fancy of nine be atitudes is so frivolous, that it need no long confutation.  
LUKE. 24. We be to you rich men. As Luke rehearseth only four principal blessings: so now he opposeth four curses, that the sentences might answer one to the other. But this Antithesis doth not only tend to striking a fear in the wicked, but to the stirring up of the faithful, lest they should sleep in the vain and captious snares of the world. For we know how quickly and readily a man may be made drunk with prosperity, or entangled with the fair speeches of men: whereby also it doth often come to pass that the children of God do envy at the reprobate, to whom they see all things flow prosperously and happily. Further, he curseth the rich, not all of them, but they that take their comfort in the world, that is, they so rest in their fortune, that they forget the life that is to come. Therefore he meaneth that richesse are so far from making a man blessed, that they often become an occasion of destruction. Otherwise God doth not remove rich men out of his kingdom, so that they make not snares for themselves, or by fixinge their hope in the earth, do shut the gate of heaven against themselves. It was aptly said of Augustine, who that he might show that richesse of themselves are no hindrance to the children of God, doth say that poor Lazarus, was received into the bosom of rich Abraham. In the same sense doth he curse them that are full and have abundance, because they being pusfed up with a confidence in present joys, that they refuse all heavenly joys. The same is to be thought of laughter: for now by laughter he understandeth them that are given to the pleasure of Epicures, & are drowned in the pleasures of the flesh, and do flee from all troubles that are to be endured, for the defence of God's glory. The last woe tendeth to the correction of ambition: for there is nothing more common then to seek the praises of men, or at the least to be entangled with them. Christ therefore showeth that the favour of men is venomous & deadly, that he might fear his disciples from it. But this admonition especially belongeth to teachers: who have more need to fear ambition then any pestilence, for it can not be but that they should defile the pure doctrine of God, when as they seek after the favour of men. That Christ sayeth All men, aught to be referred to the children of this world, which speak well of none but of deceivers and false prophets. For the faithful and good ministers of sound doctrine have their praise and favour with good men. Therefore the wicked love of the flesh is here condemned: for he can not be the servant of Christ that seeks to please men, 
Gal. 1. 10.  as Paul teacheth.  
matthew 5. Mark 9 Luke 14. 
13. Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.  
14. Ye are the light of the world: a city that is set upon a hill, can not be hidden.  
15. Neither do men●e light a candle, and put it under a bushel; but on a candlestick, and it giveth light unto all t●at are in the house.  
16. Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven.  
49. For every man shall be salted with fire: and every sacrifice shallbe salted with salt.  
50. Salt is good: but if the salt be unsavoury, wherewith shall it be seasoned? Have salt in yourselves, and have peace one with another.  
Mark 4. 21. Also he said unto them: Is the candle light to be put under a bu●hel, or under the table, and not ●n a candlestick?  
34. Salt is good: but if salt have lost his savour, wherewith shall it be salted?  
35. It is neither meet for the land, nor yet for the dunghill, but men cast it out. He that hath ears to hear, let him hear.  
Luke 8. ●6. No man when he lighteth a candle, covereth is under a vessel, neither putteth it under the table, but setteth it on a candlesticks, that they that enter in, may see the light.  
Luke 11. 3●. No man lighteth a candle, and putteth it in a privy place, neither under a bushel: but on a candlestick, that they which come in, may see the light.   
MATH. 13. Ye are the salt of the earth. That which is proper to the doctrine, he doth attribute to the persons, to whom the ministery of the same was committed. For Christ by calling his Apostles the salt of the earth, doth mean that it is their office to season the earth: because that men have nothing but that which is unsavoury, until they be seasoned with heavenly doctrine. And after he admonisheth them to what they are called, and pronounceth a grievous and horrible judgement against them, except they perform their office. And he showeth that the doctrine which was laid up with them, is so adjoined to a good conscience and to a godly and upright life: so that the corruption which were to be borne with in others, is detestable in them, and to be accounted as monstrous: as if he should say, if other men are unsavoury before God, there is salt given to you, wherewith they may be made savoury: but if you be unsavoury, from whence shall you have remedy, that aught to help other●? But the Lord doth excellently prosecute his Metaphor, when he sayeth that when other things do degenerate from their own nature, are yet after their corruption profitable some way: but that salt is hurtful, so that it also maketh the very dunghills barren. This therefore is the sum. The sickness is very incurable, when that the ministers & teachers of the word do corrupt and make themselves unsavoury▪ because they ought with their salt to season the rest of the world.  
Furthermore, this admonition is not only profitable for the ministers; but also for the whole flock of Christ: for sith it was the will of God that the earth should be seasoned with his word, it followeth that what soever wanteth this salt, is unsavoury before him, although it savour never so well unto men. Wherefore there is nothing better, then to admit that seasoning, by which means only our unsaverinesse is amended. But yet let the seasoners take heed that they nourish not the world in his corruption, and especially that they infect it not with a vile and corrupt savour. Therefore the wickedness of the Papists is not to be borne with. As though it were the purpose of Christ, to give unto his Apostles an unbridled liberty, and to make them tyrants over souls, and not rather to admonish them of their duty, that they turn not out of the right way. Christ declareth what manner of teachers he would have for his Church. They that by no law do challenge themselves to be Apostles, do under this cover maintain what abomination soever they please to bring in, because Christ called Peter and such like, salt of the earth. And yet they do not consider how grievous and severe a threatening is added, that they are woorste of all if they become unsavoury. This sentence is placed by Luke abruptly, but to the same end that it is red here, so that it need not any peculiar exposition.  
MARK. 49. Every man shall be seasoned with fire. I have joined these words of Mark to the former words of matthew: not that they do altogether agree in sense, or that they were used at the same place or time, but rather that the readers may the better by this comparison perceive the divers use of the same sentence. When as Christ had spoken of the everlasting fire (as Mark reporteth) he on the other side exhorteth his, that they should now rather offer themselves to the Lord, to be seasoned with fire and salt, that they may be made holy sacrifices, lest that by their sins they purchase to themselves that fire which is never quenched. To be seasoned with fire is an unproper speech, but because that the nature of salt and fire is like in purging and trying out of humours, therefore Christ applied the same word to both. Now we understand the occasion of this sentence: namely, that the faithful should not refuse to be salted with fire and salt, since without this they cannot be made holy to God. And he alludeth to the commandment of the law, 
levit. 2. 13.  where the Lord expressly forbiddeth that no oblation be made without salt. And now in the Gospel he teacheth the faithful to be seasoned, that they may be sanctified. When after he addeth, Salt is good: he generally extendeth it to all, whom God once vouchsafeth to season with his word, and he exhorteth them that they always keep their savour. The Metaphor is somewhat the harder, because that he calleth whatsoever i● seasoned by the name of salt: yet the sense is not made any thing the doubtfuller by it, for when they have through their carelessness lost their savour which they had by the grace of God, there is no more remedy. And so they are utterly lost, that corrupt their faith, (whereby they were consecrate) and themselves, seeing that a good savour cannot be obtained by any other seasoning. Furthermore, they are become corrupt by forsaking the grace of God, and are worse than the infidels, even as salt corrupteth the earth and the dunghill.  
MARK. 50. Have salt in yourselves. This word may be taken here divers ways, as it may signify either a seasoning of good savour which is obtained by faith, 
Col. 4. 6.  or the wisdom of the spirit: as when Paul commandeth that our communication should be seasoned with salt, he meaneth that it ought to be purged and pure from all profane follies and corruptions, and to be filled with spiritual grace, which may edify, and with his savour may perfume all that shall hear it. If this exposition stand, than the last clause must be understood of mutual peace, which is nourished with that salt. Yet because it is more probable that this latter sentence doth depend of the former speech, Christ seemeth to me to exhort his disciples to preserve the force and strength of their faith, which may also help others. As if he should have said, you must do your diligence, that you be not only seasoned within, but also that you may season others: yet because salt doth bite with his sharpness, he therefore doth presently admonish, that the seasoning should so be tempered, that peace may yet remain safe.  
MATH. 14. You are the light of the world. Though we be all children of the light, after that we be lightened with faith, and are commanded to bear burning lights in our hands, lest we wander in darkness, and also to show the way of life to others: yet because the preaching of the Gospel was committed to the Apostles above all others, & at this day commanded to the pastors of the Church, therefore Christ giveth this title peculiarly to them: as if he should have said, that they were on this condition placed in such a degree, that they might give light as from an high to all others: After he addeth two similitudes. A town set upon a hill cannot be hid, neither is it use to hide a candle when it is lighted: By which words he would signify that they should so live, as if they were set out to be looked upon of all men. And certainly, the higher a man is placed, the greater hurt he doth by his evil example, if he behave himself perversely. Therefore Christ willed his Apostles to bend themselves the more to godly and holy life, than any mean men of the common sort: because that all men's eyes were set upon them as upon lanterns, neither are they by any means to be borne with, except that godliness and integrity of life do answer to the doctrine, whereof they are ministers. The applying of this similitude by Mark and Luke seemeth to be unlike, for there Christ generally admonisheth them, diligently to take heed lest any man being in darkness should nourish up himself in a liberty of sinning: for that which is hid for a season, shall at length be revealed. And this is the meaning, except that Christ rehearsed both these sentences abruptly not depending of the text.  
MATH. 16. Let your light so shine before men. After that he had taught his disciples, that they are so placed that their vices as well as their virtues are seen far off, either for good or for evil example: now he commandeth them so to frame their life, that they may move all men to glorify God. 
2. Cor. 8. 2●.  Let men (sayeth he) see your good works. For as Paul witnesseth, the faithful do provide for good things, not only before God; but also before men. For that he doth after command them in secret and privily to do their good works, is only spoken to reprove their ambition. But now he commendeth to them a far other end, that is, the glory of God alone. Furthermore, if the glory of good works cannot be rightly attributed to God, except they be acknowledged as received from him, and he accounted as the only author of them: Hereby it appeareth that without open and gross contempt of God, free-will cannot be exalted, as if that good works either in part or in whole sprang out of the power of man. Again it is to be noted how lovingly God dealeth with us, in calling good works ours, whereof by right he should ascribe the whole praise unto himself.  
matthew 5. 
17. Think not that I am come to destroy the law or the Prophets. I am not come to destroy them, but to fulfil them.  
18. For truly I say unto you: Till heaven and earth pearish, one jot, or one title of the Law shall not scape, till all things be fulfilled.  
19 Whosoever therefore shall break one of these least commandments and teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall observe and teach them, the same shall be called great in the kingdom of heaven.  Mark. Luke. 16. 
17. Now it is more easy that heaven and earth should pass away, than that one title of the law should fall.   
17. Think not. Though Christ was of that perfection of life, that he might rightly say that he came to fulfil the law, yet he doth not here entreat of life, but of doctrine. Because that he did proclaim that the kingdom of God was come, and did stir up the minds of men with an unwonted hope, and did also receive his disciples by baptism: It is probable that the minds of many doubted and diligently sought to what purpose that newness tended. Now Christ declareth that his doctrine is so far from any dissenting with the law, so that it agreeth very well with the law and the Prophets, and not so only, but it bringeth a full perfection to the same. And it seemeth that he was especially led by two causes to testify this consent of the law and the Gospel. Assoon as there springs out any new kind of teaching, the common people take it, as if there should be an alteration of all things. And the preaching of the gospel was in that order, (as I said even now) that made them hope that the Church should be altered into an other estate than it was before: they did therefore think that the old and usual kind of government was abolished. Which opinion had been very hurtful many ways: for the godly worshippers of God, would never have embraced the Gospel, if it had been a defection from the law, and the light and troublesome spirits would assay by taking such an occasion greedily to overthrow the state of religion: for we know how overthwartly rashness lifts up itself in new things. Furthermore, Christ saw very many of the jews, which though they professed that they believed the law, yet they were altogether profane and degenerate, for the estate of things amongst that people were so decayed, and all things were filled with such corruptions, so that through either sloth or malice, the Priests had quenched the pure light of doctrine, so that there remained no great reverence of the law. If that there had been brought a new kind of doctrine, that should have discredited the law and the Prophets, than religion had been miserably shaken. This seemeth to be the first cause why Christ denied that he came to destroy the law, as it may be easily gathered out of the text. For to confirm the same, he presently addeth that it cannot be that one jot or title of the law should pass unfilled, and he accurseth those teachers, that do not labour faithfully in maintaining the authority of the same. And the second cause was, that he might take away the vile reproach which the rude and ignorant would charge him with. For it appeareth that the Scribes charged his doctrine with this fault, in so much as he presently inveigheth against them.  
We must consider this purpose of Christ, that he so calleth and exhorteth the jews to receive the Gospel, that yet he keepeth them under obedience of the law: then he mightily refelleth those unworthy reproaches and cavils, wherewith the enemies sought to bring his preaching into slander and suspicion. For if any mind to restore things confused into a better estate, he must always use this wisdom and moderation, that the people may know that the eternal word of God is touched thereby, and that there is no new thing thrust in, which derogateth any thing from the scripture: lest any suspicion of repugnancy should weaken the faith of the godly, and least that rash unadvised men should become insolent under pretence of holiness: Lastly, that the profane contempt of the word of God may be stayed, and that religion be not brought into no reputation amongst the unlearned. And this defence of Christ wherewith he excuseth his doctrine, ought to comfort us, if we at this day suffer the like reproaches. The same fault was also objected against Paul, 
Act. 21. 21.  that he was an Apostate from the law of God, wherefore it is no marvel if the Papists out of the same mould do coin the like against us. And by the example of Christ it is meet to avoid slanderous reports, yet so, that the truth may be freely professed, though it be subject to many unjust reproaches. I came not to destroy. God had promised a new covenant at the coming of Christ, but he showeth also that it shall not be divers from the first, but that this rather was the end that the league which he had made with his people from the beginning, might be sanctified for ever. I will write (sayeth he) my laws in their hearts, 
jer. 31. 3●.  and I will forget their sins: By these words he is so far from departing from the former covenant, that he rather affirmeth that it shall then be established and confirmed when ●s the new shall come in place. And that was the meaning of the words of Christ, when he said that he came to fulfil the law. For he fulfilled it truly, quickening the dead letter with his spirit: then he in deed performed that which before was showed only under figures. So that the curse being abrogate, the subjection is taken away, and a liberty purchased for the faithful, and nothing is derogated from the doctrine of the law, but only expoundeth the mind of the law giver, as appeareth Galathians the third and the fourth chapters.  
Therefore, as concerning the doctrine, we may not imagine any abrogation of the Law by the coming of Christ. For sith it is an everlasting rule of a godly and a holy life, it must be unchangeable, as the justice of God is one, and the same which is therein comprehended.  
As concerning the Ceremonies, though they may be accounted as a certain addition to the same, yet the only use of them was abrogate: but the signification was the more approved. So that the coming of Christ did not derogate any thing from the ceremonies, but rather the truth of the shadows being shown forth, doth obtain the more assured credit unto them: while we beholding the perfect effect, do acknowledge that they are not vain nor unprofitable. Therefore let us learn to keep this sacred knot of the law and the gospel inviolable, which many do wickedly dissolve: And it doth much avail to the establishing of the truth of the gospel, while we hear that it is nothing else but the fulfilling of the law, so that in a mutual consent they show that God is the author of them both.  
18. Till heaven and earth pearish. Luke useth other words, but the same sense. It is more easy for heaven and earth to pass away, than that one title of the law should fall. For it was the will of Christ to teach in both places, that there is nothing so sure in the whole frame of the world, as is the certain truth of the law, and that in every point of the same. Some do very subtly play with the word until, as if that the passing of heaven and earth which shall be in the last day of judgement, should put an end to the law and the Prophets. And truly, as the tongues shall then cease, and prophecies be abolished, so I think that the written law with the exposition shall cease. But because I think that Christ spoke more simply, I will not feed the reader's ears with such devices. Therefore let it suffice us to understand this, that heaven should fall, and the whole frame of the world should come together, rather than the certainty of the law should waver. But what is the meaning of this; all things of the law shall be performed even to the least title? For we see how far men are from the perfect fulfilling of the law, even they that are regenerate with God's spirit. I answer, this fulfilling is not referred to the life of men, but to the perfect truth of the doctrine, as if he should say, there is nothing inconstant in the law, and nothing put rashly in the same: Therefore it cannot be that one letter of the same should vanish away.  
19 Whosoever therefore shall break. Hear Christ speaketh namely of the precepts of life, or of the ten words, according to which prescript order, it becometh all the children of God to frame their lives. Therefore he pronounceth them to be false and perverse teachers, which keep not their disciples under obedience of the law: and that they are unworthy to have a place in the Church, which diminish the authority of the law in the least part of the same: and that they are good and faithful ministers of God, which teach the observation of the law, as well in example of life as in words. Also he calleth them the least commandments of the law, according to the sense and judgement of men: for though there is not like weight in all the commandments, but while they be compared between themselves, some are less than other: yet may we nothing sooner esteem and account that, as little, whereof the heavenly lawgiver hath vouchsafed to give a commandment. For what sacrilege were it contemptuously to receive that, which cometh out of his mouth? For by this means his majesty should have been abased: wherefore whereas Christ calleth them the least precepts, is a kind of yielding to our understanding. When he sayeth he shall be called least, is an allusion to that was said before of the commandments, but the meaning is evident, they that bring the doctrine of the law into contempt, yea though it be but in one syllable, shall be rejected as the worst sort of men. The kingdom of heaven is taken for the renovation of the Church, or the second state of the Church as it then began to arise by the preaching of the Gospel. So in Luke 7. 28. Christ accounteth him that is least in the kingdom of GOD, greater than john: the reason of the speech is, because God restoring the world by the hand of his son, framed his kingdom perfectly. Therefore Christ will not that any teachers be admitted into his church after the same be renewed, but such as are faithful interpreaters of the law, and will endeavour to keep the doctrine of the same sound. But it is demanded whether the ceremonies were accounted amongst the commandments of God, which are not required now to be observed. I answer, the purpose and the end of the lawgiver is to be considered: For God commanded the ceremonies, that the outward use of them might be temporal, and the signification eternal: he breaketh not the ceremonies, that holdeth the effect of them, and omitteth the shadow. Now sith Christ banisheth them out of his kingdom, which accustom men to the contempt of his law: their beastliness is monstrous, that are not ashamed with sacrilegious indulgence, to remit that which God doth so severely require, and under pretence of a venial sin to beat down the righteousness of the law. Again that title is to be noted which he giveth to good and holy teachers, that is, to such as exhort men not only in words, but especially in example of life to keep the law.  
Matth. 5. Mark. Luke. 
20. For I say unto you, except your righteousness exceed the righteousness of the Scribes & Pharises, ye shall not enter into the kingdom of heaven.  
21. Ye have heard that it was said to them of the old time. Thou shalt not kill: for whosoever killeth, shallbe culpable of judgement.  
22. But I say unto you, whosoever is angry with his brother unadvisedly, shall be culpable of judgement. And whosoever saith to his brother. Racha, shallbe worthy to be punished by the council: and whosoever shall say, Fool, shallbe worthy to be punished with hell fire.     
20. Except your righteousness exceed. He reprehendeth the Scribes, which endeavoured to charge the doctrine of the Gospel, as though it were the overthrow of the law. He disputeth not this matter, but only doth show briefly that they have nothing less in their minds, than the zeal of the law: as if he should have said, they pretend that they hate me, because they would not break the law; but it appeareth by their life how coldly they esteem the law, nay how securely they scorn at God, while that with a painted and feigned righteousness they bear up themselves amongst men. This is the judgement of most of the interpreters. But see if he do not rather reprove the corrupt kind of teaching, which the Scribes and Pharises used in teaching the people. For when as they restrained the law of GOD only to outward duties, they framed their disciples as Apes to hypocrisy. And I speak not against it, that they lived as wickedly, nay worse than they taught. Therefore I do willingly join their glory of false righteousness with their wicked docctrine: yet it doth easily appear by those words that follow (what it is that Christ doth especially inveigh against in this sentence) where as he purging the law from their wicked comments, doth restore the same to his former purity. In sum, that which was wickedly objected, (as we have said) against him, he forcibly returneth back upon themselves. Behold, said he, how perfect and apt interpreters of the law they are: for they do frame a righteousness which shall shut the gate of heaven against the followers of it. It must be remembered, that we said otherwhere, that for the amplifying of the matter, the Pharises are joined to the Scribes: because that sect had got the report of holiness to themselves before all others. Though they are deceived that think they are so called of a separation, as men separate from the common sort of men; they challenged a degree proper to themselves. For they were called Pherus●im, that is interpreters: because that they not content with the simple letter, professed that they had the kaye, to gather the secret understanding: whereof their great heap of mixed inventions sprang, when as they drawing the mastership to themselves with a wicked pleasure and like boldness they durst intrude their own inventions in steed of the scripture.  
21. You have heard what was said. This sentence and others following doth agree with that, that goeth before. For Christ doth more at large show in their kinds how overthwartly they do wrest the law; so that their righteousness is nothing else but dross. But they are deceived that thought, that this was the reformation of the law, and that Christ extolled his disciples into a higher degree of perfection, than Moses ever could bring his gross and carnal people unto, which was hardly fit to learn the first elements. So went the opinion, the beginning of righteousness was in times passed delivered in the law, but that the perfection is taught in the Gospel.  
But Christ meant nothing less, then to change or alter any thing in the commandments. For God hath therein once established a perfect rule of life, whereof he will never repent. But because that the law was corrupted with adulterous comments, and was wrested into a profane sense, Christ delivereth the same from such corruptions, and showeth the right understanding of it, from the which the jews were fallen away. And the doctrine of the law doth not only begin, but also performeth an upright life: as may be gathered out of this one Chapter, in that it requireth a perfect love of God and our neighbour: so that he that is endued with such a love, wanteth nothing of the chief perfection. Therefore the law, by the commandments of good life, leadeth men to the mark of righteousness. Therefore Paul accounteth it weak, not in respect of itself, but in respect of our flesh. For if the law did only give an entrance to true and perfect righteousness, 
Deu. 30. 19  than was Moses protestation in vain; I take heaven and earth to record this day against you, that I have set before thee the way of life & death. 
Deu. 10. 12  Again, & now O Israel, what doth the Lord thy God require of thee, but that thou shouldest wholly cleave unto him. This promise were also in vain, 
levit. 18. 5  and to no purpose, he that doth these things shall live in them. And it evidently appeareth out of other places of scripture, that Christ meant not to alter any thing in the commandments. For he commandeth them, that would through their good works enter into life, to observe nothing but the commandments of the law: and neither he nor his Apostles do give any other precepts of godly and holy life. And truly they do great injury to God the author of the law, which imagine that he did only frame the eyes, hands, and feet to a feigned show of good works, and that only the Gospel teacheth us to love GOD from the heart. Therefore let that error pass, that the wants of the law are here amended by Christ: for we may not imagine Christ to be a new lawgiver, to add any thing to the eternal righteousness of his father: but as a faithful interpreter he is to be heard, that we might know, what manner of law it is, to what purpose it tendeth, and how far it reacheth.  
Now it remaineth for us to see what Christ condemneth in the Pharises, and what his interpretation differeth from their comments. The sum is, thet they had translated the doctrine of the law to a politic order, as if it sufficed to do the outward duties. So it came to pass, that he thought himself free from manslaughter, that had not with his hand killed a man. And he that had not defiled his body with adultery, thought himself chaste and pure before God. But this profanation of the law might not be borne, when as it is certain, that Moses did every where require a spiritual worship of God: and God, who delivered the same by the hand of Moses, according to his own nature spoke as well to the hearts, as to the hands and eyes. Christ allegeth the words of the law, but he applieth himself to the common capacity of the simple, as if he should say: the Scribes have as yet delivered unto you, but a literal exposition of the law, as if it were sufficient if a man keep his hands from manslaughter & violence. But I admonish you to look deeper into the matter: and because that charity is the perfection of the law, I say that thy neighbour is injuried, as oft as any thing is uncharitably done against him. The last clause that he rehearseth, that he shallbe culpable of a judgement that killeth a man, doth confirm that which I said even now, that Christ reproveth that fault: that the law of God, which was given to govern the minds of men, was turned into a politic government.  
22. But I say unto you. He doth not oppose his answer against the commandment of Moses, but against the common fantasy of the Scribes. Also because that the Pharises did boast of antiquity (as commonly a long prescription of time is pretended for defence of errors) Christ calleth the peopple back to his authority, whereto all antiquity ought of right to give place: whereby we gather that the truth is much more to be esteemed than either antiquity or custom.  
Whosoever shall say unto his brother. Christ setteth down three degrees of condemnation, besides the violence of the hands: whereby he declareth that that commandment of the law, doth not only restrain the hands, but all affections contrary to brotherly charity: as if he should have said, they that are only angry with their brethren, or do proudly life up themselves, or do hurt them with any opprobrious words, are murderers.  
Now sith it is evident, that this word Racha is placed in the midst between anger and manifest reproof, I take it to be an interjection of contempt or despite. And though Christ adjudgeth them only to hell fire, which break out into open reproofs, yet he acquitteth not anger from this punishment: but alluding to the judgements of the world, he declareth that GOD will become judge of that private and secret wrath, that he may punish the same. And because that he proceedeth further, that showeth his indignation with bitter speech, he saith, that he shall be found guilty before a heavenly council, that he may have a greater punishment. And he adjudgeth them to hell fire, which break out into reproaches, signifying that hatred or whatsoever else is against charity, sufficeth to purchase the reward of eternal death, though no violence be offered. It is not to be doubted, but that this word Gehenna is borrowed: for with the Hebrews it signifieth a valley. Also the valley of Hennon was an infamous place: because of their detestable superstition, for that they there offered their children to idols. Hereof it came to pass, that holy men used that word for hell, that that vile ungodliness might be had in the greater detestation, that the people might abhor that so detestable and horrible a name. And it appeareth that this manner of speech was used in Christ his time, and hell was called almost by no other name than Gehenna, the word somewhat altered from the natural sound.  
Matthew. 5. Mark. Luk. 12. 
23. If then thou bring thy gift to the altar, & there remember'st that thy brother hath aught against thee.  
24. Leave there thine offering before the altar, and go thy way: first, be reconciled to thy brother, and then come and offer thy gift.  
25. Agree with thine adversary quickly, whiles thou art in the way with him, least thine adversary deliver thee to the judge, and the judge deliver thee to the sergeant, and thou be cast into prison.  
26. Verily I say unto thee, thou shalt not come out thence, till thou hast paid the uttermost farthing.   
58. Whilst thou goest with thine adversary to the ruler, as thou art in the way, give diligence in the way, that thou mayst be delivered from him, lest he bring thee to the judge, & the judge deliver thee to the jailer, and the jailer cast thee into prison.  
59 I tell thee, thou shalt not depart thence, till thou hast paid the utmost mite.   
23. If then bring thy gift. With this clause he confirmeth and also expoundeth the former doctrine. The sum is, that we do then satisfy that commuundement of the law, wherein we are forbidden to kill, if we nourish agreement and brotherly love with our neighbours. And that he might the better persuade us to it, Christ pronounceth that even the duties of religion are not accepted of God, but refused of him, if we descent amongst ourselves. For in that he commandeth them, that have hurt any one of their brethren, to be first in favour with him, before that they offer their gift: he declareth that there is no entrance for us unto God, so long as through our fault we are at enmity with our neighbours. If that men pollute and corrupt with their hatreds their whole worship which they offer, we hereof gather how much he esteemeth mutual concord amongst us. Yet here may a question be moved, whether it be not absurd that the duties of charity are more accounted of, than the worship of God. For we must say, that either the order of the law is preposterous, or else the first table should be preferred before the second.  
This is easily answered: for the words of Christ do tend to no other purpose, but to show that they do in vain and falsely profess themselves worshippers of God, which do contemptuously despise their brethren, which they have unjustly injuried. For under this one kind he noteth all the outward exercises of religion by the figure Synecdoche: by which outward exercises men do oft counterfeit holiness, rather than truly testify the same. And it is to be noted that Christ, after the manner of that time, spoke of the sacrifices. At this day our estate is unlike: yet the same doctrine remaineth: that is, whatsoever we offer unto God is corrupt, except we be at one with our brethren as much as it lieth in us. The scripture calleth alms, Philip. 4. 18. sacrifices of a sweet savour: yet we hear out of Paul his mouth, 1. Cor. 13. 2. 3. that he that bestoweth all his goods upon the poor, is yet nothing, except he have charity. Also God doth not take nor acknowledge them for children, except they again do show themselves to men as brethren. And though Christ doth command them only that have injuried their brethren, to apply themselves to appease them: yet under this one kind he showeth how precious brotherly concord is before God. And this setteth out much more, that he commandeth to leave the gift before the altar, as if he should have said: in vain do men come to the Temple, or offer sacrifices to GOD, so long as they are at discord with their neighbours.  
25. Agree with thine adversary. Though Christ seemeth to go further, not only to exhort them to reconciliation, which have done injury to their brethren, but them also which have been injuried: yet I think that he had a further regard: namely that he might cut off all occasion of hatreds and discords, and show the means to maintain good will: for from whence spring all injuries, but that all men are too careful to hold their own right? that is, they are given too much to maintain their own commodity, with the loss of other men: For almost all men are blinded with a peevish love of themselves; so that they ●latter themselves, even in the worst causes. Therefore Christ, that he might prevent discords, hatreds, strifes, and all injuries, forbiddeth that self love, and commandeth his disciples to bend themselves to moderation and equity, that parting from the extremity of their right, they might with such equity redeem peace and friendship.  
It were to be wished, that there should never fall any strife or controversy amongst us: and surely men should never fall into contention or strife, if there were such love amongst them as aught to be. But because that it can hardly be brought to pass, but that some strifes will arise, Christ showeth a remedy how the same may presently be ended: namely, if we bridle our lusts, and be ready rather to pass it over with our loss, them to prosecute our right with an unappeasable rigour. But christ used this exhortation diverse times, as it appeareth out of the 12. of Luke, where as the sermon which he made in the mount is not set down, but an epitome gathered of diverse sentences of Christ. Whereby it also appeareth what it is to be in the way: that is, before thou comest to the judge. Lest thine adversary deliver thee to the judge. Some expound this clause metaphoricaly, that the heavenly judge will deal with extremity of law; so that he will forgive nothing at all, except we endeavour to pacify those contentions, which we have with our neighbours. But I take it simply, that Christ, admonisheth us, that this is profitable for us even amongst men. For the covetous desire is often dangerous to the contentious. Yet I do not deny but that the similitude may be aptly applied to God: that is, that he shall feel judgement without mercy, that is rigorous to his brethren, or bendeth himself wholly to contention. But the Papists are more than ridiculous, which by expounding this place allegorically, do build their purgatory: but there is nothing more evident, then that Christ doth speak of maintaining good will amongst men. They make no religion without shame, to pervert his words, and to draw them to a strange sense, so that they might deceive the unlearned. But because they are unworthy of any long confutation, I will show in one only word, how shameful their ignorance is. They imagine the adversary to be the devil, and that Christ commandeth his faithful ones to be loving unto him: therefore that the Papists may find out a purgatory, it behoveth them first to be brethren & friends to the devil.  
It is well known that a quartern is the fourth part of a pound, but in this place it is taken for a farthing, or any other small piece of money, as it also appeareth out of Luke. Now, if I would use cavils, I would here also refel the folly of the Papists. For if he that is once in purgatory shall never go out from thence, until he have paid the uttermost farthing: it followeth that those rites, which they call the suffrages of the luying for the dead, are in vain. For Christ doth not admit others to make satisfaction for the release of the debtor, but expressly requireth of every man the payment of his own debt. If then their Masses and other sacrifices be unprofitable, how hotly soever their fire of Purgatory do burn, yet their Priests and Monks kytchens shall wax cold: for which cause they have so painfully striven for the same.  
Matth. 5. Mark. Luke. 
27. Ye have heard that it was said to them ●f old time. Thou shalt not commit adultery.  
28. But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.  
29. Wherefore if thy right eye cause thee to offend, pluck it out, 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.  
30. Also if thy right hand make thee to offend, cut it off, and cast it from thee: for better it is for thee, that one of thy members perish, then that thy whole body should be cast into hell.     
27. Thou shalt not commit adultery. Christ proceedeth in his disputation, proving that the law of God is not only a governor of life, to fram the outward behaviour after a politic manner: but it also requireth the perfect and whole affections of the heart. But that must be remembered, which I gave warning of before. Although Christ reporteth the words of the law, yet it is the gross and adulterous sense, which false interpreters had gathered, that he reproveth: for he had said before, that he came not to be a new lawgiver, but a faithful interpreter of the law already given. And for that it might be objected, that that interpretation had continued long, Christ expressly granteth it: but after this manner he answereth it, that the long continuance of error ought to be no prejudice to the truth.  
28. He that looketh upon a woman. The purpose of Christ is generally to condemn the lust of the flesh. Therefore he saith that they are adulterers before God, not only that defile other men's wives, but they also that pollute their eyes with an unchaste look. But it is a figurative kind of speech, because that not only the eyes do make men guilty of adultery, but also the blind burning lusts of the heart. Therefore Paul placeth chastity in the body and the spirit, 1. Cor. 7. 34. But Christ thought it sufficient to confute that gross opinion, which had taken place: because that they did think that they should avoid nothing but outward adultery. Notwithstanding, because the eyes, for the most part, procure the minds to such filthy devices, and lust entereth as it were by these doors. Christ useth this manner of speech, when as he would condemn concupiscence, and that may easily be gathered by that word lust: whereby we are also taught, that not they only are to be accounted adulterers, which conceive whoredom in their minds with full consent: but they also that admit any pricks or motions of the same. Wherefore the hypocrisy of the Papists is too gross and careless, which deny concupiscence to be sin, until the whole hart do yield consent. But it is not to be marveled at, that they lessen sin as they do, when as it behoveth them to be dull and slow in accounting of their sins, which ascribe righteousness to the deserts of their works.  
29. If thine eye. Because in the weakness and imbecility of flesh, Christ might seem to urge men too severely, he preventeth and answereth all those complaints. In sum he declareth, though that be hard, difficult, troublesome, or sharp, which God commandeth: yet we can make no excuse thereby: because that the righteousness of God ought to be esteemed of us, than all other things which are most dear & precious to us. As if he should have said, there is no cause why thou shouldest object to me, that thou canst scarcely turn thine eye hither and thither: but that they are caught in snares before thou art aware For thou must rather forsake and leave thine eyes then to depart from the commandments of God. Yet, it is not Christ's meaning that the body should be lamed, that we might obey God. But because that all men do gladly desire that their senses may not be so maimed, but that they may have the free use of them, Christ doth hyperbolically teach us to cut away any thing that hindereth us from that obedience unto God, which he requireth of us in his law. And this he doth of purpose, because that men do in this behalf too licentiously nourish up themselves. If the mind were pure, the eyes and hands would also be obedient, which have no proper motion of their own. But we do herein offend grievously, that we are not so careful as we ought to be in avoiding deceitful baits, so that rather with an unbridled liberty we do willingly provoke ourselves to evil.  
Matth. 5. Mark. Luke. 16. 
31. It hath been said also, whosoever shall put away his wife, let him give her a testimonial of divorcement.  
32. But I say unto you, whosoever shall put away his wife (except it be for fornication) causeth her to commit adultery: and whosoever shall marry her, that is divorced, committeth adultery.   
1●. Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband, committeth adultery.   
31. Whosoever shall put away. Because there will be a more convenient place to entreat of this doctrine more at large in the 19 after Matthew: I will now briefly touch that which Christ saith here. As the jews did falsely think that they had done their duty towards GOD, if after a politic sort, they had observed the law: so again they fondly imagined that it was lawful for them to do whatsoever the politic law did not forbid.  
The divorcements which they were wont to make with their wives Moses had not forbidden, in respect of an outward order: but only for restraint of lust he had commanded to give a bill of divorcement to those wives that were put away. And it was a certain testimony of manumission, that the woman might after be free from the yoke and power of her husband. And the husband did also confess that he did not put away his wife for any fault, but because he did not like her. From hence sprang that error, that they thought no fault to be in such a divorcement; so that they satisfied the law: but they took a very wrong rule of a godly and holy life, out of the civil law. For the politic laws are sometime bend to men's manners: but God in giving a spiritual law did not regard what men could do, but what they ought to do. Therefore a perfect and upright righteousness is therein contained, though we have not power to fulfil the same. So Christ doth admonish us that that is not presently lawful before God, which the politic law of Moses doth tolerate. He saith, that under the pretence of the law, he absolveth himself, that putting away his wife, giveth her a bill of divorcement. But the band of matrimony is holier, then that it may be broken & unknit at the will, or rather pleasure of men. For though man and wife do join themselves together with a mutual consent: yet GOD doth join them and knit them together in such a knot, that cannot be dissolved, that after it is not lawful for them to departed. Yet he putteth an exception, except it be for fornication. For that woman is worthily put away, which hath traitorously broken matrimony: for the band being broken through her fault, the man is set at liberty.  
32. Causeth her to commit adultery. Because the bill of divorcement did permit, that the woman so separated, might enter into new marriages, he is worthily condemned as a bawd or a betrayer, that against all law and right, casteth of his wife to others, which was given to him of God.  
Matthew. 5. Mark. Luke. 
33. Again, ye have heard that it was said to them of old time, Thou shalt not forswear thy sel●e, but shalt perform thine oaths to the Lord.  
34. But I say unto you, swear not at all, neither by heaven: for it is the throan of God:  
35. Nor yet by the earth: for it is his footstool: neither by jerusalem: for it is the city of the great king.  
36. Neither shalt thou swear by thine head: because thou canst not make one hair white or black.  
37. But let your communication be, yea, yea: nay, nay: for whatsoever is more than these, cometh of evil.     
33. Thou shalt not forswear thyself. This also is not a reproof of the law, but rather a true interpretation of the same: for God hath not only condemned in the law all perjuries, but vain & light swearing, which derogateth from the majesty of his name. For not only he doth take the name of God in vain, that sweareth falsely, but he that useth the name of God in frivolous matters, or rashly and contemptuously in common speech. Further, when as the law of God condemneth every profaning of the name of God, the jews did imagine the fault to be only in perjuries. Christ reproveth this gross error, that they thought it lawful for them to abuse the name of God without reproof; so that they were not forsworn. It is commanded that we should religiously perform our oaths to God. For he that doth defraud and deceive his neighbours after that he hath used the name of God for it, doth injury, not to men only, but to God. But the fault is in restraining that to one point, which extendeth more largely. Some apply this word perform, to vows promised to God for religions sake. But the word doth best agree to all covenants and promises confirmed by adding the name of God thereto: for than is God made a witness between both parties, to whom they pledge their faith.  
34. Swear not at all. This clause, not at all, hath deceived many: so that they thought that Christ had generally condemned all oaths. And many good men were driven to this unmeasurable rigour, through the unbridled liberty of swearing, which they saw abound throughout the world. And the Anabaptistes under this pretence have kept a great stir, as though Christ would suffer us to swear for no cause, for that he forbiddeth to swear at all. But we must not fetch an exposition out of any other place, than out of the words of the text: presently there followeth, neither by heaven, nor by the earth. Who seethe not that these kinds of oaths are set down for interpretation sake, which by this numbering of these particular oaths, might interpret the former sentence? The jews had certain extraordinary or indirect (as men say) manner of oaths: and when they swore by heaven, earth, or the altar, they counted this almost for nothing. And as one sin ariseth of an other, so under this colour they feigned, that they did not so openly profane the name of God. Christ, that he might meet with this sin, saith, that they may not at all swear, either after this manner, or after that, neither by heaven, nor by the earth, etc. Whereby we gather that this phrase (not at all) is not referred to the substance, but to the manner of swearing: as if he should have said, neither directly nor indirectly: otherwise it were in vain to rehearse these kinds. Wherefore the Anabaptistes do show their gross ignorance, and their delight in contention, while that frowardly they enforce one word, and with closed eyes do pass by the whole meaning of the sentence. If any object that Christ permitteth no oath: I answer that the interpreters words must be understood according to the meaning of the law. Therefore this is the sum that the name of God is taken in vain other ways then by perjury. Therefore we must refrain from all superfluous oaths: but where as there is cause, the law doth not only permit, but also commandeth to swear. So Christ's meaning was nothing else, then that all those oaths are unlawful, which by any abuse profane the sacred name of God, the reverence whereof they ought to preserve.  
Neither by heaven. They are deceived that say, that Christ reproved these forms of swearing, as corrupt, because that God alone should be sworn by: for the reasons which he bringeth do rather bend to the contrary part: because that then also the name of God is sworn by, when as heaven and earth are named: because there is no part of the world, wherein God hath not imprinted some note of his glory. Yet this opinion seemeth not to agree with the commandment of the law, whereas God expressly commandeth to swear by his name, nor yet with diverse places of the Scripture, whereas he complaineth, that he is injuried so oft, as his creatures are sworn by. I answer it is an offence like to idolatry, when as either the power of judgement, or the authority of trying witnesses is given to them. For we must consider the end of swearing: namely, that men do appeal unto God, as the revenger of perjury, and the defence of truth. And this honour cannot be given to another, but that his majesty shallbe profaned. And for this cause the Apostle saith, that one cannot swear, but by the greater: and this was peculiar to God alone, that he sweareth by himself. So whosoever swore in times passed by Moloch or by any other Idol, did so much diminish from the glory of God, in that an other was placed in his roomth, as understander of the thoughts, & judge against their ●oules. And they that at this day do swear by Angels or dead Saints, do spoil GOD of his honour, and do ascribe a vain godhead to those creatures. But there is an other thing to be considered, when as heaven and earth are sworn by, in respect of the maker. For the religion of an oath is not settled upon the creatures: but God alone is called to witness, they being brought forth as seals of his glory. The scripture also calleth heaven, the seat of God, not that he is included therein, but that men might learn to lift their minds on high, so oft as they think of him, and that they should not imagine any earthly or base thing of him. Yea, the earth also is therefore called his footstool, that we might know that he being every where, could not be contained in any certain place. The holiness of Jerusalem did depend of the promiss: therefore it was holy, because the Lord had chosen it for the seat and palace of his Empire. When men swear by their head, they lay their life as pledge of their good meaning, which is their singular gift of God.  
37. But let your communication be. Secondly, Christ prescribeth a remedy: namely, that men should deal truly and faithfully amongst themselves: for then plain speech shall be of more value, than an oath is amongst them, that know no other but corrupt and false dealing. And truly this is the best way to reprove and correct vices by, to note the fountains from whence they spring. From whence cometh this rash readiness of swearing, but that in so much vanity, in so many deceits, unconstancy and fickleness, nothing almost is believed? Therefore Christ requireth truth and constancy in our words, that we should not need to swear any more. For, the repetition aswell of the affirmation, as of the denial, is for this purpose, that we should keep our promises, that all upright dealing may thereby appear. And because that this is the true and lawful kind of bargaining, where men speak no otherwise with their tongue, than they think in their heart, Christ saith that whatsoever is more, proceedeth of evil.  
And I allow not their judgement, that attribute the fault of swearing to him, that doth not believe the speaker. But in my judgement Christ teacheth, that it proceedeth of the vices of men, that they are enforced to swear: for if there were upright dealing amongst them, if they were not diverse nor inconstant of their word, but maintained that simplicity, which nature teacheth: yet it followeth not but that it is lawful to swear, so oft as need requireth: for many things may be well used, which rise of an ill beginning.  
Matth. 5 Mark. Luke. 6. 
38. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth.  
39 But I say unto you, resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also,  
40. And if any one will sue thee at the law, and take away thy coat, let him have thy cleake also.  
41. And whosoever will compel thee to go a mile, go with him twane.  
29. And to him that smiteth thee on the one cheek, offe● also the other: and him that taketh away thy cloak, forbidden not to take thy coat also.  
30. Give to every man that asketh of thee: and of him that taketh away thy goods, ask them not again.   
38. And eye for an ey●. Hear is an other fault reproved, that whereas God had by his law commanded the judges and magisttates to revenge injuries with like punishment, every man under that pretence would revenge themselves. Therefore they thought they did not offend, so that they did not first provoke any: but being injuried, did recompense like for like.  
But Christ teacheth us otherwise, though the judges are commanded to defend all men; and are ordained revengers to bridle the wicked, and to restrain their violence: yet every one ought patiently to suffer the injuries done unto them.  
39 Resist not evil. There is two ways of resisting: the one, when as without danger we drive away injuries: the other, when we recompense like for like. But though Christ permitteth not his, to repel violence with violence: yet he forbiddeth not them to withstand unjust violence. And Paul can interpret us this place best, when he commandeth to overcome evil with good, rather than to strive with evil doing, Ro. 12. 17. For the Antithesis is to be noted between an offence and the correction of a fault. Here he speaketh of revengement: and Christ, that he might take that liberty from his disciples forbiddeth them to resist evil with evil. And also he stretcheth the law of patience further, that we should not only receive injuries without grudging, but rather prepare ourselves to bear new injuries. In sum, this is the purpose of this admonition, that the faithful should learn to forget what mischiefs soever are done unto them, lest that when they are hurt, they break into hatred or envy, or desire to hurt again: but that they should frame themselves to a greater patience, if that mischiefs and injuries should increase and stir up more and more.  
Whosoever shall strike thee. julianus and such like did wickedly cavil at the doctrine of Christ, as if it did utterly overthrow all laws and judgements. For as Augustine said very aptly and wisely in his first Epistle, The counsel of our Saviour was for no other purpose, then to frame the minds of the faithful to a moderation and equity, that for one or two injuries they should not faint nor wax weary. And it is true that Augustine saith, the law is not given for outward works, if thou understand them rightly.  
I grant that Christ restraineth our hands aswell as our minds: but whereas a man cannot defend himself and his, from injuries▪ without revenge, the words of Christ let not, but that lawfully, and without offence he may avoid the danger coming. Certainly Christ would not teach his disciples to whet the malice of the wicked, which burned too hot before with a delight to injury them.  
And to turn the other cheek, what were it else, but a provocation to further mischief? Therefore it is not meet nor convenient for an interpreter to stand upon the syllables, but to mark the purpose of him that speaketh. And there is nothing more uncomely for Christ's disciples than to▪ play and cavil with the words, whereas the meaning of their master is plain. And it is not hard to understand what Christ's purpose is: namely that the end of one trouble is the beginning of an other: and so the faithful must through the whole course of their life, with continual steps pass through many injuries. Therefore when they are once hurt, he would by that instruction frame them to bearing, that by suffering they might learn to be patiented.  
40. And if any will sue thee. Christ toucheth the other fault, which is when the wicked disturb us with suits. And in this behalf he also commandeth us to have our minds so armed to patience, that our coat being taken way, we should be ready to give our cloak also. It shallbe but folly for any man to stand upon the words. First, to give unto the enemies whatsoever they desire, rather than to go to law with them: For such a facilytie were as a fan, to kindle the minds of the wicked to thefts and robberies, from the which we know Christ his mind was far. Then what meaneth this, that thou shouldest give thy cloak to him that under colour of law, would take away thy coat? That is, if any man oppressed with wrongful judgement loseth that which is his, & yet is ready to leave the rest, if need be, deserveth no less praise of patience, than he that suffereth himself to be twice spoiled, before he will go to law.  
Therefore the meaning is, that Christians, when any attempt to spoil them of part of their goods, should be ready to be wholly spoiled. Hereby we gather, that they are not altogether secluded from judgements, if they at any time have place given them of just defence: for though they lay not forth their goods to the spoil; yet they go not from this doctrine of Christ, which persuadeth them to bear oppression with patience. Truly it is a rare example, that any man should come to sue in the court with quiet and patiented affection. But because it may be that one may defend a good cause, not in respect of his own private commodity, but for the common wealth, it is not lawful simply to condemn the thing itself, until the corrupt affection doth appear. The diverse Phrases in Matthew and Luke, do not alter the sense. A cloak is commonly of greater value than a coat: therefore when Matthew saith that thou must give thy cloak to him that taketh away thy coat, he meaneth, that when we have a small loss, we should be willing and ready to bear a greater loss. But the words of Luke do agree with the old proverb, my coat is nearer than my cloak.  
LV. 30. To every one that asketh, give. Matthew hath the same words, as we shall see shortly after. For it may easily be gathered by the text, that Luke doth not speak here of them, that by entreaty and prayers do seek for help: but of the contentions and violence, which the wicked use in taking away other men's goods. Ask not again, saith he, of him, that taketh away thy goods. Yet, if any man had rather read these two sentences a sunder, there is no difference in the matter, and so it is an exhortation to be ready and willing to give. As concerning the second clause, where Christ forbiddeth to demand again those things, which were unjustly taken away, is undoubtedly an exposition of the former doctrine: that is, that we should not take grievously the loss of our goods. But that must not be forgotten, which I spoke of even now, that the words are not to be urged sophistically, as though it were not lawful for a godly man, to recover again that, which is his, if at any time God shall give him a just remedy: but only prescribeth to us a law of patience, but that we should patiently wait, until the Lord himself shall take an account of those spoiling thieves.  
Matth. 5. 
42. Give unto him that asketh, and from him that would borrow of thee, turn not away.  Mark. Luk. 6. 
34. And if ye lend to them, of whom ye hope to receive, what thank shall ye have? for even the sinners lend to sinners, to receiu● the like.  
35. Lend, looking for nothing again, and your reward shall be great.   
42. To him that asketh. Though the words of Christ, reported by Matthew, do ●ounde, as if he commanded to give to all, without respect or choice: yet we may gather an other meaning out of Luke, who setteth out the whole matter more fully. First, it is certain that the purpose of Christ was to frame his disciples to be liberal rather then prodigal. But it were fond prodigality rashly to consume those things, which the Lord hath given. Further, we see what a rule of charity the holy Ghost hath delivered other where. Therefore let us hold this, that Christ doth exhort his disciples here: first, that they be liberal & charitable. Further, this is the manner that he prescribeth them, that they should not think that they had do● their duty, when they had holpen some few, but that they should endeavour to help all with their liberality, & that they should never be weary, while that the Lord doth give them ability. Further, that no man cavil at the words of Matthew, let us confer them with Luke's words. Christ saith that we do no duty to God, while that in lending or doing other duties we look for any reward again: and so he maketh a distinction between charity and carnal friendship. For profane men do love together not frankly, but with an affection of reward & gain: and so it cometh to pass, that every man, in that he loveth others, doth seek to be beloved himself, even as Plato also doth wisely weigh the same. But Christ requireth of his disciples charity, without hope of gain, that they should endeavour to help the poor, from whom there is no hope to have aught again. Now we see what it is to bear an open hand for them that ask: namely, to be liberally minded towards all that need our help, and which cannot recompense the benefit they receive.  
LV. 35. Le●d. This sentence was corruptly restrained, as if that in this place Christ did not only forbid his to commit usury: But this hath a further meaning, as it appeareth out of the former sentence. For after that Christ had declared what the wicked are wont to do: that is, that they do love their friends, and help them, of whom they hope for some recompense, and they lend to them that are like themselves, that they may receive the like from them again. He addeth, what he requireth of his disciples more than this: namely, that they should love their enemies, that they should freely do good, and freely lend. Now we see that this clause, looking for nothing▪ is corruptly understood of usury to be so particularly applied: when as Christ only exhorteth his to mutual offices of charity, and saith, that the hirelings shall have no favour before God: not that he simply condemneth those benefits, which are done with hope of recompense: but he teacheth that it maketh nothing to testify their charity: because that he only is accounted liberal towards his neighbours, which helpeth them without any respect of his own commodity, but hath only regard of the need of them that he helpeth. But whether it be lawful for Christians sometime to take some gain of that which is lente, I will not dispute here at large, least of a corrupt sense, I should move a question out of time (which I now confuted:) for I showed even now, that Christ meant nothing else, then that the faithful should exceed the profane men in lending: that is, that they should maintain free liberality.  
Matth. 5. Mark. Luke. 6. 
43. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.  
44. But I say unto you, love your enemies: bless them that curse you: do good to them, that hate you: and pray for them, which hurt you, and persecute you.  
45. That ye may be the children of your father, which is in heaven: for he maketh his sun to arise ●n the evil and the good, and sendeth rain on the just and the unjust.  
46. For if ye love them, which love you, what reward shall ye have? Do not the publicans even the same?  
47. And if ye be friendly to your brethren only, what singular thing do you? do not even the Publicans likewise?  
48. Ye shall therefore be perfect, as your father which is in heaven is perfect.   
27. But I say to you which▪ hear. love your enemies, do well to them, which hate you.  
28. Bless them, which curse you, and pray for them, which hurt you.  
And a little after.  
32. For if ye love them, which love you, what thank shall you have? for even the sinners love those, that love them.  
33. And if ye do good for them, which do good for you, what thank shall ye have: for even th● sinners do the same.  
And a little after.  
35. Wherefore love ye your enemies, and ye shall be the children of the most high: for he is kind unto the unkind, and to the evil.  
36. Be ye therefore merciful, as your father is merciful.   
43. Thou shalt love thy neighbour. It is wonderful that the Scribes were fallen to that absurdity, that they restrained the name of neighbour to their well-willers, when as nothing is more manifest nor more certain, than that God meaneth all mankind, when he speaketh of our neighbours For because that every man is addicted to himself, so oft as some private commodities do separate some men from others, that mutual communication is left, which nature itself doth teach. Therefore God, that he might keep us within the band of brotherly love, he testifieth, that all they that are men, are our neighbours, for that common nature doth tie them to us. For so oft at I look upon man, it is necessary that I should behold myself as in a glass: because that he is my bone and my flesh. And though the greater part most commonly doth separate itself from that holy society: yet the order of nature is not violated through their wickedness: because that God is to be considered the author of the fellowship. Whereby we gather that the commandment of the law is general, which commandeth us to love our neighbour. But the Scribes esteeming neighbourhood according to every man's mind, will have none to be accounted neighbours, but they that through their deserts were worthy to be beloved, or at the least, they that would deal friendly with them again. And this did common sense teach them: and therefore the children of the world were never ashamed to profess their hatreds, wherefore they could yield any account. But charity, which God commendeth in his law, regardeth not what every man deserveth, but stretcheth out itself to the unworthy, to the perverse & to the unthankful. But Christ restoreth this to the natural sense, and delivereth it from corruption: whereby that also only appeareth that I said before, that Christ did not make new laws: but only reprove the corrupt comments of the Scribes, wherewith the purity of the law of God had been corrupted.  
44. love your enemies. This one point containeth in it all the former doctrine. For whosoever can frame his mind to love his enemies, will easily temper himself from all revenge, and will be patiented in affliction: but much more ready to help those that be in misery. Further Christ in a few words showeth the way and manner of fulfilling this commandment: Love thy neighbour as thyself. For he shall never satisfy this commandment, that banisheth not the love of himself, or rather deny himself, and so make much of those men, which GOD hath joined to him, that he goeth on to love even those, of whom lie is hated. And by these words we learn, how far the faithful aught to be from revenge, wherein they are not only forbidden to ask of God, but so to remit & wholly to put our of their minds; so that they shall wish well to their enemies, yet in the mean while they cease not to commit their cause to God, until he take vengeance of the reprobate. For they desire as much as lieth in them, that the wicked should return to a perfect mind, & so they seek for their salvation, that they should not perish. Yet with this comfort they case all their troubles, that they doubt not, but that god willbe a revenger of that obstinate malice, that he might declare that he had a care of the innocent. This is a very hard thing, & altogether against the nature of flesh, to recompense good for evil: but we must not seek any excuse out of our faults or infirmities, but we must rather simply seek what the law of charity requireth that we using the power of the heavenly spirit, and that by striving we might overcome what affections in us were contrary to the same. This was the cause why the monks and such like rabbles imagined that these were counsels and not precepets, because that they measured what was due to GOD and to his law, by the balance of man's strength. And yet the monks were not ashamed to challenge to themselves a perfection, because they did voluntarily bind themselves to observe his counsels, and how faithfully they perform the same which they do only usurp in words, I do now omit to say. And how preposterous and fond a devise it is of counsels, doth hereof appear. First, because it cannot be said without injury to Christ, that he counseled his disciples, and did not according to his authority command that which was right. Then it is more than folly to set the duties of charity at such liberty, which depend upon the law. thirdly, that word, I say to you, signifieth in this place as much as to denounce or to command, which they have corruptly expounded to counsel. Lastly, that he expressly establisheth it as a thing necess●rilye to be done, is easily proved by Christ's words, while he presently addeth,  
45. That you may be the children of your father. When he expressly saith that no man can be otherwise the child of God, except he love them that hate him, who now dareth say that we are not bound to observe this doctrine? For it is as much as if he should have said: who soever will be accounted a Christian, let him love his enemies: surely it is a horrible monster that the world in three or four ages should be so overwhelmed with thick darkness, that it could not see that to be expressly commanded, which who soever neglecteth, he is wiped out from among the number of the children of God. Further it is to be noted that he proposeth not the example of God to be followed, as though that what soever he did, became us. For he punisheth the unthankful, and often driveth the wicked out of the world, in which respect he proposeth not himself for us to follow: for the judgement of the world belongeth not to us, but is proper to him: but he would that we should be followers of his fatherly goodness and liberality. And not only the profane philosophers did see that, but some of the most wicked contemners of godliness could make this confession, we are in nothing more like to God then in being liberal. In sum, Christ witnesseth that this is a note of our adoption, if we do good to the evil and to them that are unworthy. Yet thou must not understand that we by this liberality are made the children of God, but because the same spirit (which is the witness, earnest, and s●ale of our free adoption) doth reform the wicked affections of the flesh, which strive against charity. Christ proveth of the effect that none else are the children of God, but they which show it in gentleness and clemency. And for that phrase Luke sayeth, ye shall be the children of the most high: Not that any man getteth this honour to himself, or that he than beginneth to be the son of God, when that he loveth his enemies: but because it is the accustomed manner of speaking in the scripture, to propose the benefit of the free grace of God in stead of reward, while that he would encourage us to do well. And this is the reason, because he had regard to what end we are called: namely, that the image of God being repaired in us, we should live holily▪ and godly.  
He maketh his son to rise. He rehearseth two testimonies of the goodness of God towards us, which are not only most known unto men, but common to all, when that rather society itself should provoke us to perform the same one to another, though by the figure Synecdoche it comprehendeth many other like.  
46. And do not the Publicans? Luke useth in the same sense this word sinners that is, naughty and wicked men: not that the office of itself was to be condemned: (for the Publicans were gatherers of tolle, and as it is lawful for Princes to set the task, so is it lawful to demand and gather the same:) But because this manner of men was wont to be covetous and snatching, yea faithless and cruel: then, because they were accounted amongst the jews as ministers of unjust tyranny. Therefore if any man shall gather out of the words of Christ, that the Publicans were the worst of all men, he shall argue amiss; for he speaketh after the common manner of speech: as if he should say, they that are almost without all humanity have yet some kind of mutual love, while they seek their own commodity.  
4●. Be ye therefore perfect. This perfection requireth not an equality, but is only referred to a likeness. Therefore though we be far from God, we are accounted to be perfect as he is, while we bend to that mark, which he proposeth to us in himself. If any interpreat it otherwise, let there he made no comparison here between God and us, but the perfection of God is called, first the free and mere liberality, which is done without account of gain, then▪ the singular goodness which striveth with the malice and unthankfulness of men: The which appeareth by the words of Luke. ●e you merciful as year heavenly father. For mercy is opposed to bought love, which is tied to a private commodity.  
matthew 6. 
1. Take heed ye gave not your alms before men, to be seen of them, or else ye shall have no reward of your father which is in heaven.  
2. Therefore when thou givest thine alms, thou shalt not make a trumpet to be blown before thee, as the hypocrites do in the Synagogues and in the streets, to be praised of men. Verily I say unto you they have their reward.  
3. But when thou dost thine alms, let not thy left hand know what thy right hand doth.  
4. That thine alms may be in secret, and thy father that seethe in secret, he will reward thee openly.  Mark. Luke.  
1. Take heed. Christ doth in this place exhort his disciples to a sincere study of good works: that is, that they should study simply to do well before God, and that they should not boast themselves before men. It is a most necessary admonition: because that in virtues ambition is always to be feared, and there is no work so laudable, that is not thereby often corrupted and defiled. But by the figure Synecdoche under this one kind is there a general doctrine delivered: For he speaketh of alms no more than he speaketh a little after of prayers. Yet in many copies the word Right eousnesse is used for alms, as the old interpreter also translated it. But that is of no weight, for both ways it sufficiently appeareth, that he correcteth this disease of ambition, whilst that in doing well, it seeketh glory of men.  
2. When thou givest thine alms. Hear he reproveth by name, the fault which was commonly used and in custom, wherein the desire of vainglory may not only be seen, but almost felt with the hands. For they emptied their baskets amongst the poor in the corners of the streets, & in public places where they used their public meetings. In that they sought the public places that they might have many witnesses, showed & appeared manifest, and vainglorious boasting: and not satisfied with that, they also used the sound of trumpets. They feigned that they called the poor unto them (as they never want pretences): yet nothing was more evident, then that they sought commendation and praise. Further, when we serve the eyes of men, we then make not God the judge and examiner of our life. Therefore Christ sayeth not without cause, that they that boast themselves after this sort, have their reward now already: for they cannot have regard to God, that have their eyes possessed with such vanity. By the same reason all hypocrites are called covetous of vain glory. For when hypocrites were called by profane jesters which played counterfeit persons upon the stage & in plays: the scripture giveth this name to men of a double and dissembling heart: Although there are divers kinds of hypocrites. For some though they be most guilty to themselves, yet most impudently they challenge to be accounted for good men before the world, and they endeavour to cover those faults whereof they are convict in their own conscience. Others do so securely nourish up themselves, that they dare also challenge unto themselves a perfect righteousness before God. Others do well, not for a desire of righteousness, nor for the glory of God, but only that they may get themselves a fame and opinion of holiness. Christ now noteth this later kind, and rightly calleth them hypocrites, which while in their good works they propose themselves no good end, they put the persons of others upon them, that they might seem holy and good worshippers of God.  
3. Let not thy left hand know. The meaning of this speech is, that we ought to be content that God alone is witness of our doings, and so to bend ourselves in obedience to him, that we be not carried about with vanity. For it falleth often out that men do not sacrifice so much to God as to themselves. Therefore Christ's meaning is that we should not be carried away with contrary thoughts, but wholly bend ourselves to this, that we may worship God with a pure conscience.  
4. That thine alms may be in secret. This sentence seemeth contrary to many places of scripture, where we are commanded to edify our brethren with good examples. But if we consider the purpose of our saviour, we may not stretch the words any further. He commandeth his disciples freely, and without all ambition to apply themselves to good works. That this may be done, he willeth them not to look for the beholding of men, that they may think it sufficient that God alone approve their deeds. But this simplicity taketh not away the care and diligence of profiting others by our example.  
And a little before he doth not precisely forbid to do good deeds before men, but condemneth the vain ostentation. Thy father which seethe in secret. He covertly condemneth the folly which reigneth every where amongst men, that they think their labour to be lost, if they have not many witnesses of their good deeds. Therefore he sayeth that God needeth not a great light to see and know their good deeds by: for he knoweth even those that seem to be buried in darkness. Therefore there is no cause why we should think those things lost which men see not, nor can bear witness of, because that God hath his seat even in the darkest dens. And he ministereth the aptest remedy for curing this disease of ambition, while he calleth us to the beholding of God, who maketh to vanish, and utterly blotteth, all vain glory out of our minds. In the second clause which followeth next, Christ warneth us in seeking for a reward of our good works, patiently to wait to the last day of the resurrection. Thy father, sayeth he, shall reward thee openly: When? even then when the morning of the last day shall arise, those things which are now hidden in darkness, shall be laid open.  
matthew 6. Mark. Luke. 
5. And when thou prayest, be not as the hypocrites: for they love to stand, and pray in the Synagogues, and in the corners of the streets, because they would be seen of men: verily I say unto you, they have their reward.  
6. But when thou prayest, enter into thy chamber: and when thou hast shut thy door, pray unto thy father which is in secret, and thy father which seethe in secret, shall reward thee openly.  
7. Also when ye pray, use no value repetitions as the heathen: for they think to be heard for their much babbling.  
8. Be ye not like them therefore: for your father knoweth whereof ye have need, before ye ask of him.     
5. When thou prayest. He teacheth now the same of prayers, which he taught before of alms. And this is too gross and shameful profaning of the name of God, that hypocrites pray or rather feign themselves to pray openly, that they may have glory of men. But sith that hypocrisy is always ambitious, it is no wonder that it is so blind: therefore he commandeth his disciples, if they will pray rightly, to enter into their chamber. And though some, because it seemeth at the first to be absurd, do expound it allegorically of the inward part of the heart, yet there is no need of this subtlety. We are commanded in very many places of the scripture, to pray to God or praise him in the public assembly or company of men, and before all the people, to testify our saith or thankfulness, that also we might stir others by our example to do the like. And Christ doth not forbid us this, but only admonisheth us to have God before our eyes so oft as we prepare ourselves to prayer. Therefore these words are not to be urged, Enter into thy chamber. As though he commanded us to flee from the company of men, and should affirm that we could not pray rightly if any were by. For he speaketh by comparison, signifying that we should rather seek a secret place, then desire the company of men which should see us praying. And it is convenient for the faithful, to draw themselves from the company of men, that they may the more freely power out their desires and sighs before God. A secret place is also profitable for an other cause, that their minds may be the rather sequestered and free from all allurements: therefore Christ himself did very often hide himself in some secret place that he might pray: but this is not the matter that is entreated of in this place, for he only reproveth the desire of vain glory. But this is the sum, whether a man pray alone, or whether he pray before others, yet he must have this affection, as if he were secret in his chamber, and had no other witness but only God. When Christ saith that we shall have a reward for our prayers, he declareth sufficiently that what reward soever the scripture in divers places doth promiss us, is not paid as of debt, but is a free gift.  
7. Use not much babbling. He reprehendeth an other fault in prayer: namely much babbling. And he useth two words, but in the same sense. For Battologia signifieth a superfluous and unsavoury repetition: but P●lul●gia is a vain babbling. Christ reproveth also their foolishness, which, that they might persuade and entreat God, do power out many words. And that diligence in praying which is so often commended in the scripture, is not contrary to this doctrine. For where the prayer is conceived with earnest affection, the tongue doth not run before the mind. Also the favour of God is not obtained with a vain heap of words: but the godly heart doth rather send out his affections, which as arrows shall pierce the heavens: yet their superstition is here condemned, which think they pleasure God and do him service with their long murmured prayers, with which error we see Popery so infected, that the greatest force of their prayer is supposed to consist in many words. For the more words any man hath muttered, the more effectually he is accounted to have prayed. Also they do daily resound out in their churches long and tedious songs, as though they would allure God's ears.  
8. For your father knoweth. This one remedy is sufficient to purge and take away this superstition which is here condemned. For from whence cometh this foolishness, that men should think that they have profited much, where as they weary God with their much babbling, but because they imagine him to be like a mortal man, which hath need to be taught and admonished. But who soever is persuaded that God hath not only a care of us, but knoweth also our necessities, and noteth our desires and cares before he is admonished, he useth not many words, but thinketh it sufficient to make his prayers, as is expedient for the exercise of his faith. And he acknowledgeth it to be a thing absurd and to be laughed at, to deal with God rethorically, as if that he were bowed with copy of words. But if God, before we ask doth know what we have need of, it seemeth to be in vain to pray. For if of his own accord he be ready to help us, to what purpose is it for us to add our prayers, which break as it were the willing course of his providence? The answer is easy by considering the end of prayer: for the faithful do not pray as if they admonished God of things that he knew not, or exhorted him to do his duty, or stirred him up as one negligent or slow: but rather that they might stir up themselves to seek him and exercise their faith in meditating of his promises, and that they might ease themselves by discharging their cares into his bosom, and lastly, that they might testify as well to themselves as to others, that of him alone they hope & ask what soever is good▪ And that which he freely and unasked determined to give us, he yet doth promiss to give at our requests. Wherefore both is to be holden, he of his own will preventeth our prayers, and yet by prayers we obtain that which we ask. But why he sometime delayeth us to a longer time, and also sometime granteth not our requests, shall be showed in another place.  
matthew 6. Mark. Luke 11. 
9 After this manner therefore pray ye: Our father which art in heaven, hallowed be thy name.  
10. Thy kingdom come. Thy will be done in earth as it is in heaven.  
11. give us this day our daily bread.  
12. And forgive us our debts, as we also forgive our debtors.  
13. And lead us not into temptation, but deliver us from evil: for thine is the kingdom, & the power, and the glory for ever. Amen.   
1. And so it was, that as he was praying in a certain place, when he prayed, one of his disciples said unto him: master teach us to pray, as john also taught his disciples.  
2. And he said unto them, when ye pray say: our father, which art in heaven, hallowed be thy name, thy kingdom come, Let thy will be done even in earth, as it is in heaven:  
3. Our daily bread give us for the day:  
4. And forgive us our sins: for even we forgive every man that is indebted to us: and lead us not into temptation, but deliver us from evil.   
It is uncertain whether Christ delivered this form of prayer to his disciples once or twice. This latter seemeth more probable to some: because Luke sayeth that he was asked. But matthew bringeth him in teaching of his own accord. Yet because that Matthew, as we said, gathereth together all the chief points of doctrine, that by the continued course the readers may the better perceive the sum and meaning: And so it may be that Matthew omitteth the occasion which Luke reporteth. yet I will not contend with any man about this matter.  
LUKE. 1. As john also taught. That john taught his disciples a private manner or form of prayer, which I judge he did as the time required. It is certain that all things amongst the jews were then very corrupt, & the whole religion was then so decayed, that it is no marvel that there were but few which held the right order of prayer. Again, when as the promised redemption was at hand, it was necessary that the minds of the faithful should by prayer be stirred up to the hope and desire of the same. john therefore might out of divers places of the scripture gather some prayer which might be agreeable to the time, and most according to the spiritual kingdom of Christ which he began now to reveal.  
MATH. 9 After this manner therefore pray you. For the which Luke sayeth, When you pray, say ye. Yet Christ commandeth not his disciples to pray in these conceived words, but only showeth to what purpose they should refer all their requests and prayers. Therefore in these 6. petitions is comprehended whatsoever is lawful for us to ask of God. And there is nothing more profitable for us then this doctrine: for when as this is a principal exercise of godliness, yet in making prayers and conceiving our requests all our senses do fail. So no man shall pray rightly, but he whose mouth and heart the heavenly master guideth. For this cause was this rule given, according to the which it is necessary to frame all our prayers, if we covet to have them accounted lawful and approved of God.  
It was not the will of the son of God (as was said even now) to prescribe unto us what words we should use, as if it were not lawful to decline from that form which he set down: but yet he would that our prayers should be so directed and ordered, least they should wander beyond these bounds. Whereby we gather that the law of prayer which he set down, consisteth not in words, but in the matters and things themselves. Further, in that I said that this prayer consisteth of six petitions, it is to be known that the first three, not having regard of us, have only respect to the glory of God: And the last three are framed for those things which are profitable for our salvation. For as the law is divided into two tables, whereof the first containeth the duties of godliness, and the other of charity: so in prayer Christ commandeth us partly to look and seek for the glory of God, and partly he permitteth us to provide for ourselves. Therefore let us know that we are then well prepared to prayer, if we be not only careful of ourselves and our own commodity, but do first seek the glory of God: for it were too preposterous, only to have care of our own matters, and to neglect the kingdom of God, which is to be preferred far before all things.  
Our father which art in heaven. So oft as we prepare ourselves to prayer, we must especially consider two things, partly that we may have entrance to God, partly that with full and perfect trust we may repose ourselves upon him, that is, his fatherly love towards us, and his great power. Wherefore let us not doubt but that God will willingly embrace us, but that he is ready to hear our prayers, and also that he is willing of his own accord to help us. He is called by the name of father. Therefore Christ in this epithet doth minister unto us much matter for the stay of our faith: but because that we rest on the goodness of God only in part, in the next clause he commendeth to us his power. For when the scripture sayeth that God is in heaven, it declareth that all things are under his power, and that the world and what soever is in it, is contained in his hand, that his power is spread in every place, and all things are ordained by his providence. David sayeth in the Psalm 2. 4. The dweller in the heavens shall laugh them to scorn. Also in the Psal. 115. 3. Our God in heaven hath done what soever he would But God is not so placed in heaven, as if he were shut up therein: for that rather is to be considered which is said in the second book of the Chronicles, second chapter, and sixth verse. The heaven of heavens cannot contain him. But this manner of speech exempting him out of the order of his creatures, warneth us that there ought no base or earthly thing enter into our minds, when as he is considered of, because that he is greater than all the world.  
Now we conceive the purpose of Christ: namely, that in the beginning of prayer he would establish the faith of his disciples in the goodness and power of God, for prayers shall want their fruit, except they be grounded upon faith. Now sith it is fond, yea mad arrogancy, to call God father, but as grafted into the body of Christ, we are acknowledged for sons: Hereby we gather that there is no other manner of prayer to come to God with, but in the person of the mediator.  
hallowed be thy name. Hear doth more evidently appear that I said, that in the first three petitions, the care of ourselves being not regarded, the glory of God is sought, not that it is separate from our salvation, but that the majesty of God deserveth to be preferred far above all other cares. It is for our good that God doth reign, and that his glory be given unto him: but no man is zealous enough for God's glory, but he that after a sort forgetteth himself, and advanceth forth himself to seek the height of the same. Also there is great similitude and likeness between these three petitions. For the hallowing of the name of God is always joined with his kingdom, and the principal part of his kingdom is established in this, that his will may be done. But who soever doth consider how great our coldness is, and how sluggish we are in seeking the chiefest things of all, whereof we are here in these petitions admonished, he will grant that there is in this nothing superfluous or in vain: but it is that these three things here required, should be thus distinguished. To sanctify the name of God is nothing else then to give to▪ God his honour, whereof he is worthy, that men should never speak nor think of him without great reverence. This is hindered by profaning of his name: that is, when either his majesty is diminished, or that men do with less reverence and honour use it, than he doth deserve. Also the glory whereby he is sanctified, riseth and dependeth of this, when as men do acknowledge his wisdom, mercy, justice, power, and all goodness that is in him. For God hath his holiness always remaining perfect to himself: but men do partly obscure the same through their own malice and wickedness, and partly desile and pollute it through their sacrilegious contempt. Therefore the sum of this petition is that the glory of God may shine in the world, and be celebrated amongst men as it ought. And then doth religion flourish best, when men account that which proceedeth from God, to be right laudable, and full of righteousness and wisdom. For hereof it cometh to pass that they embrace his word in obedience of faith, and are satisfied and rest in all his desires and works. For that faith which we yield to the word of God (as john sayeth 3. 33.) is as a subscription, wherewith we testify that God is true: even so incredulity, and contempt of his word striketh him with most grievous contumely. Now we see for the most part how maliciously we account of Gods works, and how great a liberty of reproving, every man taketh to himself. If he chastise any of us, they keep a stir, complain and murmur, and some also do break out into open blasphemies, and except he satisfy our affections, we do not think him liberal enough towards us. Many do overthwartly or scornfully babble of his unspeakable providence and secret judgements. Also his holy name is oft taken to gross iestinges: to be short, the greatest part of the world doth profane his holiness as much as in them lieth. Therefore It is no marvel if we require first that he may have in the world that reverence that he deserveth. But this is no small account that GOD doth make of us, when he commendeth to us the care to seek his glory.  
10. Thy kingdom come. Though the Greek verb be a sumple, yet the sense shall remain perfect if we read it as a compound, as the old interpreter doth translate it. But first the definition of the kingdom of God is to be considered: for he is said to reign amongst men when as their flesh is brought under the yoke, and that they have bidden their affection's farewell, and do willingly and freely give themselves to be ruled by him. For in this corruption of nature all our affections are so many soldiers of Satan, which strive against the righteousness of God, and so do hinder or disturb his kingdom. Wherefore in this petition we desire that all lets being taken away, he would bring all mortal men under his government, and lead them to the meditation of the heavenly life, and this is brought to pass partly by the preaching of the word, and partly by the secret power of his spirit. His will is to govern men with his word: but because his naked voice, without the inward working of his spirit be added, cannot pierce into the hearts, it is necessary that they both be joined together to the establishing of the kingdom of God. Therefore we pray that God would exercise his power as well in word as in spirit, that the whole world may willingly submit itself unto him. All disorder and confusion hindereth the kingdom of God: neither is there any thing ordained in the world, but when he with his hand governeth their councils and affections. Hereby we gather that the beginning of the kingdom of God in us, is the destruction of the old man, and the denial of ourselves, that we might be renewed into an other life. But God also reigneth after an other sort, while that he overthroweth his enemies, and bringeth them with Satan their head perforce under his power, until they all are made his footstool. Wherefore the sum of this petition that God should lighten the world with the light of his word, and with the breath of his spirit frame the hearts in obedience to his righteousness, and that he would through his forces bring into order what soever is disordered upon earth: and that he will begin his kingdom at pulling under the lusts of our flesh. But now because the kingdom of God increaseth continually unto the end of the world, it is necessary daily to pray for his coming. For as much iniquity as remaineth in the world, so far is the kingdom of God from that full perfection it requireth.  
Thy will be done. Although the will of God be one and simple, in respect of itself: yet it is proposed unto us in the scriptures after two sorts. For it is said to be done that pleased God, when he performeth the secret decrees of his providence, though men do obstinately bend themselves against it. But we are commanded to pray here that high will may be done after an other manner: that is, that all creatures may quietly and without resistance obey him. The which doth the better appear by comparison: for as he hath the Angels ready at all commandments (whereof they are called his ministers always ready to obey him) so we desire to have all men's minds framed to that consent to the righteousness of God, that they may willingly bend, which way soever he beck. And this is a godly will wherein we submit ourselves to the will of God, and subscribe to all his decrees: but this petition comprehendeth somewhat more: that is, that God abolishing all resistance of men which ceaseth not to stir against him, would make them apt to be taught and humble to him, that they will not, nor desire any thing except it please him and be approved by him. Yet a question may be moved, whether we ought to pray to God, for that which he sayeth shall never be to the end of the world: I answer it is no need to sift every man while we pray that the earth may be framed to obedience. For it sufficeth us to testify in this petition, that what soever we see against the will of God, we hate and sorrow and wish the same extinguished that he should be not only a governor of all our affections, but that we might offer ourselves wholly to fulfil that will, with that readiness that becometh us.  
11. give us this day our daily bread. This is, as I said, the second table or part, of the order of prayer which Christ taught us: for that I might the more aptly teach, I did so at the first distinguish them. As of the 2. tables of the law the first giveth in charge for the right worship of God, and the other of the duties of charity. So in this prayer the first part instructeth us to seek the glory of God, then in the other part he showeth what is convenient for us to ask for ourselves. Yet it is also to be noted that those prayers which we conceive for our own salvation or profit, aught to be referred to the last end: for it is not lawful for us so to be occupied with the care of our own profit, but that the glory of God should always have the first place. Therefore as oft as we pray, we must never turn our eyes from this mark or line. There is yet this difference between the two sorts or parts of prayer which I set down: that while we speak of the kingdom of God, and of the hallowing of his name, it behoveth us to lift up our senses on high, that having no regard of ourselves, they should attend upon God alone. And then, that we should descend to ourselves, and join the care of our salvation with those former petitions, which belong to God alone. And although forgiveness of sins is to be preferred before food, even as much as the soul excelleth the body, yet Christ beginneth at bread, and the sustentation of this earthly life, that from such a beginning he might lead them higher. Therefore we do not desire to have our daily bread before reconciliation to God, as though that we should esteem more of the corrupt food of the belly, then of the eternal salvation of the soul: but our minds do ascend from the earth into heaven, as it were by steps. For when as God vouchsafeth to employ himself to nourish the bodies, it is not to be doubted but that he is much more careful of the spiritual food. Therefore his so loving kindness doth raise up our faith higher. That many do take the Greek word signifying bread, for more than substantial or supernatural, is altogether absurd. And the reason which Erasmus bringeth is not only frivolous, but also contrary to godliness, it seemeth not probable to him, that while we appear in the sight of GOD, Christ should command us to speak of nourishments. As though the like is not to be found out of divers places of the scripture, that by the taste of these present goods, we may be led into the hope of heavenly things: nay, but this is a just trial of our faith, when as we ask nothing from any other then from God, and we do not only acknowledge him to be the only fountain of all good things, but we also feel his fatherly goodness stretched out even to the least things, so that he refuseth not to take care even of our flesh.  
And that Christ speaketh here of the corporal food, may first be gathered hereof, that otherwise it should be maimed, and no full or perfect prayer. For we are commanded in many places to cast all our cares into the bosom of God, and he promiseth liberally, that he will fail us in nothing. Therefore in an exact rule of right prayer, it is necessary that somewhat should be commanded for the innumerable necessities of this present life. Also this word This day, signifieth that we ask here of God, that we need not care but for a day. For it is not to be doubted, but that his meaning was to restrain and moderate the covetousness of earthly food whereunto we all are immoderately carried. Also it is sufficiently known that the figure Synecdoche is used in this word bread, for under it the Hebrews do comprehend all kind of nourishment. But it is used here more largely: for we do not only desire to have food given us by the hand of God, but also that he would give us what soever is necessary for to pass this life through with. Now the sense is clear: we are first commanded to pray, that God would defend and nourish in this world the life which he hath given us: and because it needeth many helps, that he would give us what soever he knoweth necessary. Now because that the love of God floweth continually to feed us, the bread which he giveth, is called daily or continually coming, for so it may be interpreted.  
Therefore this word signifieth as much as if he had said. Lord sith our life hath daily need of new nourishment, be thou never weary in bestowing the same daily upon us. That adverb This day, is used as I said before, to bridle our greedy covetousness, that we might learn continually to depend upon the goodness of GOD, and to be content with that measure which he bestoweth upon us day by day (as they say). But a question is moved: Sith it is certain that Christ gave this as a general rule of prayer to all the godly: and of that number there are some rich men which have much laid up in store, how he commandeth them to ask that which they have at home, and to ask for a day which have abundance to serve them a year. The answer is easy: for we are warned by these words, that there is not any heap of store and provision ought worth▪ except that God do daily feed us: though wheat, wine, and all other things do abound, except they be watered with the secret blessing of God, they shall presently vanish away, or the use of them shall be taken away, or that power which is engrafted in them to feed us, shall fall away, that in our abundance we shall be hunger starved.  
Wherefore it is no marvel if Christ doth generally call rich and poor to this heavenly nourishment: but no man shall pray so heartily, as he that hath learned by the example to hunger, and to abound, so that he can bear his need and want patiently, and not become drunk with the deceitful hope of his abundance?  
If any man demand, why we ask to have this bread given us which now we do call and account our own: I answer, it is called ours, not because that it is due to us by right, but because that it is appointed for our use by the fatherly goodness of God. And so after that sort it is made ours, for that the heavenly father doth give it us freely, lest our want be not supplied. We must till the fields, endeavour to gather in the fruits of the earth, every man must apply himself and bear the labour of his calling, that he may get his living, yet this letteth not, but that we are fed by the free goodness of God, without the which men should waste away themselves in labour in vain. Therefore we are taught to acknowledge as received from thence, whatsoever seemeth to be got by our industry. Yet by this word it is also to be gathered, if we desire to be fed of God, we must abstain from that which is none of ours. For all the children of God, so oft as they use this manner of prayer, do testify that they desire nothing but that which they may rightly call their own.  
11. forgive us our debts. Here it behoveth us to remember that which I said even now, that Christ in placing the requests of his, regarded not what was first or last in order. For sith it is written in the four & forty chapter of Isai, and the two and twenty verse, and the fifty, and nine, the second verse, and Lam. 3. 44. that our sins are as a wall which hinder us from coming to God, and as a cloud whereby his eyes are hindered from beholding us, it is necessary that our prayers should always begin at the forgiveness of sins, because that we are hereby first emboldened to pray to God while that he is merciful unto us, because that he cannot be otherwise appeased towards us, then by forgiving sins freely. But Christ comprehendeth in two petitions those things which appertain to the eternal salvation and spiritual life of the soul: as these two are the principal parts of the covenant of God, in which our whole salvation consisteth: that he offereth free reconciliation, not imputing sins unto us, and promiseth the spirit which engraveth the righteousness of the law in our hearts. Therefore we are commanded to ask both, and first we make request for the obtaining of forgiveness of sins.  
matthew calleth sins debts, because that in guiltiness they bind us to the judgement seat of God, and make us debtor: Nay, they do wholly estrange us from God, so that there is no hope of obtaining peace & favour, but by forgiveness. So is that fulfilled which Paul teacheth, Romans 3. 23. All are guilty and are deprived of the glory of God: for though the righteousness of God doth partly shine in his Saints, yet so long as they are clothed with flesh, they remain laden with sins. So there can none be found so pure, which needeth not the mercy of God, whereof if we desire to be partakers, it is necessary that we should feel our own misery. And they that imagine that they have such a perfection in this world, that they are free from all sin and fault, they do not so much forsake sin, as they do Christ himself, from whose Church they exclude themselves. For whereas he commandeth all his disciples to flee daily to forgiveness of sins, he wipeth himself out of the number of his disciples, that thinketh this remedy to be superfluous.  
Now this remission which we desire to have bestowed upon us, overthroweth those satisfactions which the world endeavoureth to redeem itself withal. For that creditor is not said to forgive, which having received his payment doth require no more: but he that willingly and freely leaving his own right acquitteth his debtor. Neither hath that common distinction of the fault and of the punishment, any place here. For it is not to be doubted but that debts do signify the deserving of the punishment.  
If it be forgiven us freely, all recompenses must needs vanish away. Neither is Luke his meaning any other, though he nameth sins, because that God doth not otherwise pardon, then by taking away the guiltiness. As we forgive. This clause is therefore added, lest any man should presume to come to God to ask forgiveness, except he be free and void from all hatred, yet this pardon which we desire to be given us, doth not depend of that which we perform to others: but it was the will of Christ after this manner to forgive all offences, and also the better to confirm the hope of our forgiveness as with a seal. Neither is that clause which Luke hath, which signifieth As or For, any thing contrary: because that it was not the purpose of Christ to note the cause, but only to admonish us what mind we ought to bear towards the brethren, while we desire to be reconciled to God. And certainly if the spirit of God doth reign in our hearts, all evil will and desire of revenge must cease. And sith the spirit is a witness of our adoption, we see that here is simply set down a note whereby the children of God may be discerned from strangers. They are here called debtors, not of money, or of some duty, but they that are endangered to us through injuries offered us.  
13. And lead us not into temptation. This petition hath been corruptly divided by some into two, when as by the matter itself it appeareth to be one and the same, and the conjoining of the words doth show the same. For that conjunction adversative, which is placed in the midst, joineth two clauses together, which Augustine doth also wisely consider. Therefore the sentence ought thus to be taken, lest we be carried into temptation, deliver us from evil. And the sum is, that we acknowledging our own weakness, do desire to be defended by the power of God, that we may stand strongly against all the attempts of Satan. As out of the former petition we have showed that no man can be accounted a Christian, except he acknowledge himself to be a sinner, so by this we gather, that we have no powers of ourselves to live well, but as God doth give the same unto us. For who soever for the vanquishing of temptations doth require the help of God, he granteth himself to have such need of him to be his deliverer, that he should otherwise be overthrown. But this word Temptation is often taken generally for every trial: in which sense it is said that Abraham was tempted of God when his faith was tried. So we are tried as with adversities, so also with prosperities; because that by this occasion the affections which before lay hid do come to light. But here is noted the inward temptation which may be aptly called the scourge of the devil to stir up our concupiscence. For it were absurd to ask of God, that he should deliver us from all instructions of our faith. Therefore all wicked motions which stir us up to sin, are comprehended under this word temptation. And though it cannot be, but that we shall feel such pricks in our minds, because that through the whole course of life we have continual war with the flesh: yet we ask of the Lord that he make us not subject to temptations, or suffer us to be overwhelmed. And that Christ might the better declare how apt we are to slide into these daily falls and ruins, except God sustain us with his hand, he used this manner of speech, lead us not into temptation: or as others translate it, Carry us not. It is certain that every man is tempted of his own concupiscence, as james teacheth in the first chapter, and fourteen verse. But because God doth not only deliver us to the pleasure of Satan, that he might kindle the sire of concupiscence, but useth him as the minister of his wrath, so oft as he will drive men headlong to destruction, he also after his manner leadeth men to destruction. In the which sense it is said that the evil spirit of God came upon Saul: and divers places of the scripture tend to the same purpose, yet we may not call God the author of evil: because that in delivering men into a reprobate sense, he doth not exercise an unjust tyranny, but executeth his just judgements though they be secret. Deliver us from evil. Evil in this place may as well be taken in the neuter gender as in the masculine.  
chrysostom referreth it to the devil, who is the framer of all evils. and as a deadly enemy of our salvation, doth daily assault us, yet it may as conveniently be taken for sin, but there need no strife about that matter: Because the sense remaineth almost all one: that is, that we are cast forth to the devil and sin, except the Lord doth defend and deliver us.  
For thine is the kingdom. It is marvel that the Latins did omit this conclusion of prayer. For it is not only added to stir up our hearts to require the glory of God, and to admonish us what ought to be the end of our prayers: but also that it may teach us, that our prayers which are here taught us, ought to be grounded no other where then upon God alone, lest we should stay upon our own merits.  
matthew 6. Mark 11. Luke. 
14. For if you do forgive men their trespasses, your heavenly father will also forgive you.  
15. But if ye do not forgive men their trespasses, no more will your father forgive you your trespasses.  
25. But when ye shall stand, and pray, forgive if ye have any thing against any man, that your father also which is in heaven, may forgive you your trespasses.  
16. For if you will not forgive, your father which is in heaven, will not pardon you your trespasses.    
Christ doth here only set down, for what purpose that clause was added, forgive us, as we forgive: that is to say, that God will not be otherwise entreated of us, than we do show ourselves ready to forgive; if any shall hurt us. And certainly, except we were harder than iron, this exhortation should mollify us, that we might be ready to forgive offences. Except God do daily forgive us divers offences, we know that we shall pearish many ways. But he promiseth us forgiveness of no other condition, except we pardon our brethren what soever they have faulted against us. Therefore they do willingly and with set purpose & minds addict themselves to destruction, & they do their diligence to provoke God's anger, which will not forget the injuries offered and done unto them.  
matthew 6. Mark. Luke. 
16. Moreover, when ye fast, look not sour as the hypocrites: for they disfigure their faces, that they might seem unto men to fast. Verily I say unto you, that they have their reward.  
17. But when thou fastest, anoint thine head and wash thy face.  
18. That thou seem not unto men to fast, but unto thy father which is in secret: and thy father which seethe in secret, will reward thee openly.     
he returneth again to the former doctrine. For when he had begun to reprehend the vain ostentation in alms and prayers, he set down a lawful rule of praying. Now as concerning fasting, he giveth the same commandment to his disciples, that he gave before of prayers and alms, lest they with greater diligence seek to please the World, then to have GOD a witness of their works. Also, that he commandeth to anoint the head and wash the face, is hyperbolically spoken: for Christ doth not so draw us from one kind of hypocrisy, that he might lead us into an other.  
Therefore he doth not command us to feign daintiness, neither doth he so exhort us to temperate diet, that he might nourish a delicacy in ointments and appareling: but he doth simply exhort us to keep a moderation, wherein there should be nothing either strange or affectate: as if he should have said, we must so apply ourselves to fastings, that we change nothing in the accustomed manner of our life. That he promiseth from God a reward to fastings, is an improper manner of speech, as is said a little before of prayers, though there is a great difference between prayers and fastings. For prayers and alms are chief amongst the duties of charity: but fasting is of itself a work indifferent, and not of that sort which God requireth and approveth, as alms are. But it pleaseth him only as it is referred to an other end: that is, that it may exercise us to abstinency, that it may tame the wantonness of the flesh that it may stir us up & inflame us to prayer, that it may be a testimony of our repentance, so oft as we are urged with the judgement of God. Therefore the meaning of Christ's words is, that God will sometime declare openly that those good works do please him, which seemed to be lost, because that men saw them not.  
matthew 6. Mark. Luke 12. 
19 Say not up treasures for yourselves upon the earth, where the moth and canker corrupt, and where thieves dig through and steal.  
20. But lay up treasures for yourselves in heaven, where neither the moth nor canker corrupteth, and where thieves neither dig through nor steal.  
21. For where your treasure is, there will your hearts be also.   
33. Sell that you have, and give alms: make you bags which wax not old, a treasure that can never fail in heaven, where no thief cometh, neither moth corrupteth.  
34. For where your treasure is, there will your hearts be also.   
19 Lay not up. This deadly plague reigneth every where in the world, so that men become mad through an insatiable desire of having. But Christ reproveth them of foolishness, that their felicity being set in richesse, gathered with great care, is made subject to worms and the canker, and is laid forth to the spoil of thieves. And what is more contrary to reason, then to lay up their goods there, whereas either they may pearish of themselves, or be stolen away by men. But the covetous men think not thus, for they shut up their richesses into chests well locked: yet they cannot avoid, but that their richesses shallbe subject to thieves or to the moths. Therefore they are blind, and lack their right sense, which bestow so much labour and pain in gathering richesses, which are subject either to rottenness, or to stealths, or to a thousand other such casualties: especially sith God doth allow us a place in heaven to lay up treasure in, and doth lovingly call us to possess those richesses which do never pearish. And they are said to lay up their treasure in heaven, which being loosed out of the snares of this world, do employ their cares and studies in meditation of the heavenly life.  
Luke setteth not down the Antithesis, but noteth the other occasion why Christ commanded them to prepare sacks that do not wax old. For he had said: sell those things which you possess, that you may give alms. Now because it is hard and sharp to men to spoil themselves of their own goods, to ease them of this trouble he proposeth a large and a liberal hope of recompense: that is, that they which help the need of their brethren upon earth, do lay up treasure for themselves in heaven, according to that saying of Solomon: He that giveth to the poor, dareth to the Lord. But that commandment which he giveth of selling the possessions, is not so precisely to be urged, as though it were not lawful for a Christian to keep any thing for himself. His will was only to teach, that we must not give to the poor after that sort, as that if any thing be superfluous, that should be bestowed of them: But our lands may not be spared if the revenues which we have at hand suffice not the necessity of the poor. As if he should have said, let your liberality extend itself even to the diminishing of the patrimony and the alienation of lands.  
21. Where your treasure is. In this sentence Christ convinceth and proveth them to be miserable men, which have their treasures laid up upon earth: because that their felicity is corrupt and vanishing. But covetous men say, that they are nothing the less hindered, but that they may have their heart in heaven. But Christ opposeth this general rule, that wheresoever men do feign their chief felicity to be, they are thither bound and tied. It followeth hereeof that they renounce heaven, which desire to be happy in this world. We know how diligently the Philosophers disputed of the chief felicity, yea and they travailed most about this point, and not without a cause, sith that thereupon dependeth the whole course of framing man's life, and all the senses have regard to this.  
If honour be adjudged to be the chief felicity, it is necessary that ambition should wholly possess the minds of men: if money, than covetousness shall presently obtain the kingdom: if pleasure, it cannot be but that men should degenerate into a beastly wantonness: for naturally we are all inclined to desire the chief good, so it cometh to pass, that false imaginations do carry us hither and thither. If that we were rightly and certainly persuaded that our felicity is in heaven, it were easy to ascend & climb into heaven, treading the world under feet, and despising all earthly goods, whose deceitful bayghtes do bewitch the most part of men. After this manner Paul, while he would lift the faithful up on high, and exhort them to the study of the heavenly life, proposeth Christ unto them, in whom only the perfect felicity is to be sought: as if he should have said, that it were an absurd and an unworthy thing, that their minds should be settled upon the earth, whose treasure is in heaven.  
Matth. 6. Mark. Luke. 11. 
22. The light of the body is the eye: if then thine eye be single, thy whole body shall be light.  
23. But if thine eye be wicked, than all thy body shall be dark. Wherefore, if the light that is in thee, be darkness, how great is the darkness?  
24. No man can serve two masters: for either he shall hate the one, and love the ●ther: or else he shall lean to the one, and despise the other, ye cannot serve God and riches.   
34. The light of the body is the eye: therefore when thine eye is single, then is thy whole body light: but if thin eye be evil, than thy body is dark.  
35. Take heed therefore, that the light, which is in thee, be not darkness.  
36. If therefore thy whole body shall be light, having no part dark, then shall all be light, even as when a candle doth light thee with the brightness,  
Luke. 16. 13. No servant can serve two masters: for either he shall hate the one, and love the other, or else he shall lean to the one, and despise the other. Ye cannot serve God and riches.   
22. The light of the body is the eye. That is to be remembered, which I did first give warning of, that here are short sentences gathered together, and not a continual sermon. Also the sum and meaning of this sentence is, that men through sloth do go astray: because they bend not themselves, as it becometh them, to the right purpose. For whereof cometh it to pass that men so filthily do wander, slide, or fall: but because that through their corrupt judgement, while that they had rather satisfy their own pleasures, than the justice of God, they do not only choke the light of reason, which ought to govern their life, but they do wholly turn it into darkness! And Christ useth a similitude, calling the eye the light of the whole body: as if he should have said, when men walk, neither the hands, nor the feet, nor the belly can direct nor govern the way, but only the eye sufficeth to guide the other members. Therefore if the hands and the feet are rashly carried whither it is not meet, the fault is to be imputed to the eyes, which did not their duty.  
Now the similitude is to be applied to the mind: all the affections are as certain members of the same, but they have need of direction, because they are blind of themselves. Now God useth a reason, which may bring them into order, and excel a candle for showing the way. But what use they to do for the most part? namely, that uprightness of mind that was given them, they do willingly corrupt and pervert; so that there remaineth not one spark of light. He calleth that a simple eye, that is not covered with any web, nor blemished with blearedness, nor troubled with any other fault. He taketh poneron for faulty. The light body, that is lightened, so that his deeds are rightly ordered. And that is called dark, which is confusedly carried into divers errors. Therefore we see as we have said before, that the sloth of those men is reproved in these words, which neglect the opening of the eyes of their minds, to the government of their affections. And it is frivolous that the Papists do hereof gather, that men do excel in reason and wisdom, so that they have free election of good and evil. For Christ doth not declare in this place what power we have: but how it becometh us to walk: that is, that we may be directed to some certain purpose. And he teacheth that the course of man's life is therefore dark, because that no man proposeth to himself a right end: but all men do nourish themselves to follow that which is evil, greedily. I grant that by nature there is reason grafted into men, whereby they might discern between vices and virtues: but I say that it was so corrupted through sin, that it faileth at every step. Yet it followeth not, but that men do willingly thrust themselves into darkness, as if with closed eyes they fled the proffered light: because that witting and willing they follow after their own lusts.  
23. If the light that is in thee. He calleth reason light, how little soever was left remaining in men after the fall of Adam: and he calleth darkness gross and beastly affections. The meaning therefore is, that it is no marvel if that men do so filthyly and beastly wallow themselves in the mire of sins: seeing that there is no reason, which might govern the blind and dark pleasures of the flesh. But he saith, that the light is turned into darkness, not only when men do suffer the judgement of their mind to be overwhelmed with the wicked lusts of the flesh: but yielding their wit to perverse thoughts, do degenerate as it were into beasts. For we see how maliciously men doc turn that wisdom, that was given them to craft or subtlety, that they might seek deep thoughts, as saith the Prophet isaiah. 29. 15. that through their subtle shifts they might proudly rise up against GOD: to be short, they do diverse ways attempt to be wise, to their own destruction. Wherefore Christ doth not without cause pronounce, that it cannot be, but that horrible and thick darkness shall reign in the life, when men of set purpose do make themselves blind. The same is the meaning of those words in Luke, but that Christ doth there join this sentence with that, which was expounded before in the fift chapter of Matthew, no man lighteth a candle, and setteth it in a secret place, etc. Also in steed of this clause, if the light that is in thee, are darkness, etc. he setteth down an exhortation, Take heed that the light that is in thee be not darkness: as if he should have said, take heed, lest thy mind, which should shine as a light, for the direction of all thy actions, do not darken and pervert thy whole life. After he addeth, when the body is lightened by the eye, all the members of the same shallbe the better governed, even as a light lighted shineth and pierceth into all the parts of the chamber.  
24. No man can serve. Christ returneth to his former doctrine, which is, that he may withdraw his disciples from covetousness. He had said before that the heart of man is bound and tied to his treasure. Now he telleth them that their hearts are alienated from the Lord, which addict themselves to riches. For the greater part of men do sport themselves under a false pretence, while that they do imagine that they can divide themselves between God and their covetous desires. But Christ denieth it to be possible, that any man can at one time obey God & his own flesh. And without doubt that proverb was then commonly used: no man can serve two masters at once. Therefore that which was received by the opinion of all, he taketh for granted, and so doth apply it to the present cause, where riches do reign, there is the government taken from God. It is not impossible for them that are rich men to serve God: but whosoever delivereth himself to serve his riches, it is necessary that he should set himself free from the service of God: because that covetousness doth always make us the bondslaves of the devil. I have joined that to this text, which Luke set down in an other place: because when the Evangelists do here and there, as occasion serveth, set down out of the doctrine of Christ sentences in diverse places, we need not think much to apply them together. But that which is here especially said of riches, may be well extended to all other kind of vices.  
When as God doth every where commend so much sincerity, and doth abhor the double heart, they are all deceived, that think that he will be content with the one half of their heart. They all confess in word, that God cannot be truly worshipped, but with an entire and whole affection: but indeed they deny it, while they endeavour to reconcile things contrary between themselves. The ambitious man saith, I will not cease to serve God, though I apply a good part of my wit to hunt after honours. The covetous, the voluptuous, the gluttonous, the lecherous, the cruel, and every one do boast the same for themselves, as though it were possible, for them to serve GOD in part, which are openly seen of purpose to fight against him. It is true that the faithful themselves are never so wholly addicted to obey God, but that they are oft withdrawn with sinful lusts of the flesh. But because they sigh under this miserable slavery, and are displeased with themselves, and do not otherwise serve the flesh, but unwillingly, and with resistance; they are not accounted to serve two masters: because that their studies and endeavours are so approved to the Lord, as if they had yielded perfect obedience unto him. And here is their hypocrisy reproved, which flatter themselves in their sins, as if they could join light and darkness together.  
Matth. 6. Mark. Luke. 12. 
25. Therefore I say unto you, be not careful for your life, what ye shall eat, or what ye shall drink: nor yet for your body what you shall put on Is not the life more worthy than meat, and the body than raiment?  
26. Behold the souls of the heaven: for they sow not, neither reap, nor carry into the barns: yet your heavenly father feedeth them. Are ye not much better than they?  
27. Which of you by taking care, is able to add one cubit to his stature?  
28. And why care ye for raiment? Learn how the lilies of the field do grow, they labour not, neither spin.  
29. Yet I say unto you, that even Solomon in all his glory was not arrayed like one of these.  
30. Wherefore, if God so clothe the grass of the field, which is to day, and to morrow is cast into the oven; shall he not do much more unto you, O ye of little faith?   
22. And he spoke unto his disciples: Therefore I say unto you. Take no thought for your life, what ye shall eat: neither for your body, what you shall put on.  
23. The life is more than meat, & the body more than the raiment.  
24. Consider the Ravens: for they neither sow, nor reap: which neither have store house, nor barn, & yet God feedeth them: how much more are ye better than fowls?  
25. And which of you by taking thought can add one cubit to his statute?  
26. If ye then be not able to do the least things, why take ye thought for the remnant?  
27. Consider the lilies how they grow, they labour not, neither spinny they: yet I say unto you, that Solomon himself in all his royalty was not clothed like one of these.  
28. If then God so clothe the grass, which is to day in the field, and to morrow is cast, into the oven, how much more will he clothe you, O ye of little faith?   
In all this Sermon Christ doth reprehend the excessive care of meat and clothing, wherewith men do vex and torment themselves, and he giveth also a remedy to heal this disease. That he forbiddeth them to be careful, ought not to be taken so precisely, as if he would have his to be careless. For we know that men are borne of that condition, that they should sustain some care: yea, this is not the last portion of the miseries, which the Lord hath enjoined to us, as a punishment, that he might humble us. But he condemneth the immoderate care for two causes: that is, because men do waste and torment themselves therewith in vain, by taking more than is meet, or their calling will bear: then, that they take more upon themselves, then is meet for them, and using their own industry, they neglect to call upon God. That promiss is to beholden, Psal. 127. 2. When the unfaithful do lie down late, and shall rise early, they shall eat the bread of sorrow, the faithful shall through the grace of God, enjoy rest and sleep. Therefore the sons of God, though they be not free from labour and care, yet it cannot be properly said, that they are careful for the life: because that they reposing themselves in the providence of God, do quietly take their rest. Hereby it may be easily gathered, how much every man ought to care for their living: namely, that every one of us should labour as much as his calling doth bear, and the Lord doth further appoint, that their necessity should provoke every man to call upon God. such a care is a mean between slothful security and excessive torments, wherewith the unfaithful do waste themselves. If that we do weigh the words of Christ well, he doth not forbid us every care, but that which groweth of distrust. Be not careful, saith he, what ye eat or drink, for that is the property of them that tremble for fear of poverty and want, as if that they should want provision every moment.  
25. Is not the life more worth? He reasoneth from the more to the less. He had forbidden them to care too much how the life may be maynetained, now he addeth a reason: The Lord, which gave the life itself, will not suffer that those things should be wanting, which appertain to the sustaining of the same. And certainly we do God no small injury, so oft as we distrust that God will not give us food and clothing, as though that he had cast us out upon the earth by fortune. For whosoever is certainly persuaded, that he knoweth what the estate and condition of our life is, let not the same man doubt, but that he will very well provide for his necessities. Therefore as oft as any fear or carefulness for provision shall assault us, let us remember that God hath a care of our life which he hath given us.  
26. Behold the fowls. This is the remedy which I spoke of: that is, that we might learn to rest upon the providence of God: for infidelity is the mother of all these excessive cares. Therefore the only means to amend this covetousness is, if we embrace the promises of GOD, wherein he witnesseth that he himself hath a care of us. After this manner the Apostle minding to draw the faithful from covetousness, confirmeth this doctrine, Heb. 13. 5. because it is written, I will not fail thee, neither forsake thee. Therefore the sum is, that he exhorteth us to trust in God, who neglecteth none of his creatures, though they be the meanest.  
It is diligently to be noted, that he saith the heavenly father nourisheth the fowls. For although it is to be wondered at, how they sustain their life, yet how many of us do think that their life doth depend of that, that God doth vouchsafe to extend his providence even to them? If that it be thoroughly fixed in our minds, that God doth with his hand minister nourishment to the fowls, our hope may be the easier, which are created after his image, and which are accounted amongst his children. When he saith that the fowls do not sow, nor mow, he doth not in these words persuade us to sloth and idleness, but only meaneth that though all helps should cease, yet the only providence of God shall be sufficient, which abundantly bestoweth upon the beasts, what soever is needful.  
Luke for the fowls, nameth Ravens, alluding peradventure to that place of the psal. 147. 9 who giveth food to the young Ravens, that call upon him▪ And some think that David did especially speak of the Ravens: because that when at the first the old ones have forsaken them, it is of necessity that they should be fed of God. Hereby it appeareth, that Christ's will was none other, then that he might teach his to cast their cares upon God.  
27. Which of you by taking thought. Christ here condemneth an other fault, which is almost always joined with the immoderate care of provision: that is, that a mortal man taking upon him more than is lawful for him, doubteth not through sacrilegious boldness to pass his bounds. I know (saith jeremy, 10. 23. that the way of man is not in himself, neither is it in man to walk & to direct his steps. And there is scarce the hundred man found, which dareth not promise himself any thing of his own industry and power. Hereby it cometh to pass, that God being not regarded, they do not doubt to attempt any thing, which challenge to themselves the prosperous success of things. Christ, that he might bridle this mad boldness, doth say, that whatsoever pertaineth to the sustentation of our life, dependeth of the only blessing of GOD. For it is as much as if he should have said, men do fond weary themselves, when all their labours are superfluous and vain, and all their cares do come to no effect, but as God blesseth them: the which is more plainly expressed by Luke, when Christ addeth: If you cannot do that which is least, why are ye careful for the remnant? For by those words it sufficiently appeareth that he reproveth not only the dystruste, but the pride that men do challenge to their wit more than is meet.  
Not Solomon in all his glory. The sense is, the goodness of GOD which shineth in herbs and flowers, doth excel whatsoever men can do with their riches, power, or by any other means: so that the faithful may account that they shall want nothing of perfect, lentie, although all outward means be wanting; so that the only blessing of God may flourish.  
O ye of little faith. Christ doth not without a cause in this beehalfe blame the want and weakness of faith: for the more care we have according to the grossness of our wit: so much the more doth our infidelity bewray itself, except that all things fall out after our desire: therefore very many, which in great matters seem to be endued at least with an indifferent faith, yet do faint at the danger of poverty.  
Matth. 6. Mark. Luke. 12. 
31. Therefore take no thought, saying, what shall we eat? or what shall we drink? or wherewith shall we be clothed?  
32. For after all these things seek the Gentiles: for your heavenly father knoweth that ye have need of all these things.  
33. But seek ye first the kingdom of God, and his righteousness, and all these things shall be ministered unto you.  
34. Care not then for the morrow: for the morrow shall care for itself: the day hath enough with his own grief.   
29. Therefore ask not what ye shall eat, or what ye shall drink, neither stand in doubt.  
30. For all such things, the people of the world seek for: and your father knoweth that ye have need of these things.  
31. But rather seek ye after the kingdom of God, and all these things shallbe ministered unto you.  
32. Fear not little stock: for it is your father's pleasure to give you a kingdom.   
He hath the same purpose here, that he had in the former doctrine: that the faithful trusting in the fatherly care of God, & hoping to have from him what things soever they think to be necessary for them, should not torment themselves with extreme carefulness. He forbiddeth them to be careful, or to seek, as Luke reporteth: that is, after their manner, which seek here and there, without respect of God, to whom only they ought to bend themselves. Neither do they rest at any time, but where they see abundance of increase: & they which do not attribute to God the government of the world, do sweat and vex themselves with continual disquietness. When he saith that the gentiles do seek after all these things, he upbraideth them with their too gross folly, from whence all such cares do spring. For whereof cometh it to pass, that the unbelievers do never rest in quiet state: but because they imagine that God is idle, and sleepeth in heaven, or at the least that he looketh not upon those things which appertain unto men, as upon them, whom he hath taken into his charge, and feedeth as his household? So by this comparison, he declareth that they have profited ill, and do not as yet understand the firse rudiments of godliness: which do not look with the eyes of their faith to the hand of God, secretly filled with abundance of all good things, that they might patiently, and with quiet minds from thence look for their sustentation. Your heavenvly father, saith he, knoweth, that you need these things: as if he should have said, all they that are so careful for their food, do give no more honour to the fatherly goodness of God as his secret providence, than the unfaithful do.  
LV. 29. Stand not in doubt. This clause answereth to the last sentence which is set down in Matthew, Be not careful for the morrow. For Christ reproveth an other fault, that men bending their will to provide for themselves, would gladly embrace five worlds. The word which Luke useth doth properly signify to look aloft, as we do commonly say, to make long discourses: for the intemperature of our flesh hath never enough, but that it would turn over the heaven & the earth a hundred times.  
Hereof it cometh to pass, that they give no place to God his providence. Therefore under this title is reprehended too much curiosity or carefulness: because that through the same we procure ourselves troubles without profit, and do so become willingly wretches before the time. That Matthew saith, That the day hath enough with his own grief, appertaineth to this purpose, that the faithful should temper their cares, lest they desire to provide beyond the bounds of their vocation. For as it is said, every care is not condemned: but that which wandereth through overthwart and unmeasurable compasses, beeyonde bounds.  
MAT. 33. First seek the kingdom of God. He brydeleth that too great care for food by an other argument. For he reproveth that gross and slothful neglect, which the soul hath of the heavenly life. Therefore Christ teacheth us, that it is preposterous, that men being borne to a better life, do wholly occupy themselves in earthly things: And whosoever shall esteem of the kingdom of God as the best, will not exercise himself in providing for his living, but moderately: neither is there any thing sitter to bridle the wantonness of the flesh, that it triumph not in the course of this present life, than the meditation of the heavenly life.  
The word righteousness may as well be referred to God, as to his kingdom: for we know that the kingdom of God consisteth in righteousness, that is, in spiritual newness of life. When he saith, that other things shallbe ministered, he meaneth those things, which belong to this present life, are to be placed in the second place, and so ought to be set after, or under the kingdom of God.  
LV. 32. Fear not my little flock. With this sentence Christ confirmeth that hope, whereunto he exhorteth his disciples: for how can God deny vile and corruptible meat to his, whom he hath adopted to be heirs of his kingdom? And purposely he calleth his by the name of a little flock, lest they should therefore think themselves to be of less account with God: because that through their fewness, they are nothing accounted of before the world. The word which he useth, signifieth, that eternal life doth flow unto us out of the fountain of his free mercy. To this purpose also appertaineth the word of giving. And when Christ witnesseth openly, that God hath given us a kingdom, and that for no other cause, but for that it so pleaseth him: it is hereby more than manifest, that it is obtained by no deserts of works. Therefore so oft as the Lord raiseth us up to the hope of eternal life, we must remember that we may not fear the want of daily food.  
Matth. 7. Mark. 4. Luke. 6. 
1. judge not, that ye be not judged.  
2. For with what judgement ye judge, ye shall be judged, and with what measure ye meat, it shallbe measured to you again.  
3. And why seest thou the meat, that is in thy brother's eye, and perceivest not the beam that is in thine own eye?  
4. Or how sayest thou to thy brother, suffer me to cast out the m●at out of thine eye, and behold a beam is in thine own eye?  
5. Hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the meat out of thy brother's eye.  
24. With what measure ye meat it shall be measured unto you.  
37. judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven.  
38. Give, and it shall be given unto you: a good measure, pressed down, shaken together, & running over shall men give into your bosom: for with what measure ye meat, with the same shall men meat to you again.  
41. And why seest thou a moa● in thy brother's eye: and considerest not the beam, that is in thine own eye.  
42. Either how canst thou say to thy brother: brother, let me pull out the moat, that is in thine eye, when thou seest not the beam that is in thine own eye? Hypocrite, cast out the beam that is in thine own eye first, and 〈◊〉 shalt thou see perfectly to pull out the moat that is in thy brother's eye.   
1. judge not. Christ doth not in these words precisely restrain from judging: but his will was to heal that disease, which is settled almost in all. For we see how all men do flatter and spare themselves, and every man is a severe censor against others. And there is a certain sweetness in this sin, so that there is almost no man that ytcheth not with a desire to inquire out other men's faults. All men do confess that it is a mischief intolerable, that they which spare themselves in their own sins, should be so malicious against their brethren. And in time● past profane men did also condemn it by many proverbs: yet it continued in all ages, and also remaineth at this day: nay, there is added to it an other plague worse than that, that the most part by condemning others, seek to get themselves further liberty of sinning. This wicked delight in biting, carping, and slandering doth Christ refrain, when he saith, judge not. Neither ought the faithful to be so blind, that they should discern nothing: but only that they should bridle themselves, that they be no more desirous to judge then is meet. For it cannot be otherwise but that whosoever desireth to be judge of his brethren, should be too extreme and rigorous. There is the like sentence in james, be not many masters. Yet he doth not restrain nor withdraw the faithful from executing the office of teaching: but he forbiddeth them to desire honour ambitiously. Therefore to judge, doth signify as much as to inquire curiously into other men's deeds. But first this disease doth always draw with it this sin, that we condemn every light offence, as though it were a most grievous fault: than it breaketh out into a perverse boldness; so that we do proudly judge ill of every matter, although it may be taken in good part.  
Now we see to what purpose Christ's counsel tendeth: that is, that we be not to desirous, or overthwart, or malicious, or else curious in judging our neighbours. But he that judgeth by the word and law of the Lord, and directeth his judgement according to the rule of charity, doth always begin his judgement at himself, he doth observe the right manner and order of judging: whereby it appeareth how wickedly they abuse this testimony of this moderation, which Christ setteth down, under which pretence they desire to take away all difference of good and evil. For it is not only lawful for us to condemn and reprove all sins, but also necessary: except we will wrangle with God himself, and abrogate his laws, cut down his judgements, and overthrow his throne of judgement. For his will is that we should declare his judgement, which he pronounceth of the deeds of men, we must only retain that modesty, that he mey remain the only lawgiver and judge.  
Lest you be judged. he denounceth a punishment against those rigorous censors, which so much desire to sift out the faults of others: that is, it shall come to pass, that they shall be nothing gentler entreated of others, but they shall find the same extremity exercised against themselves, which they have executed against others. As there is nothing more dear or precious to us then our name; so there is nothing more sharp and bitter, then to be condemned and subject to the reproaches and infamy of men: and through our own fault we procure, ourselves that, which we of our own nature do so much abhor. For which is he amongst many, which doth not search more narrowly into other men's deeds then is convenient? which dealeth not hardlyer with light offences? which doth not more overthwartly improve that which is of itself indifferent? And what is this else but to do our diligence, to provoke God to be a revenger against us, that he again may repay the like to us. And though this be done by the just vengeance of God, that they should again be punished, which have judged others: yet the Lord doth execute this punishment by men. For the judgement of chrysostom and others, which refer it to the life to come is wrested. For as jesaias 33. 1. threateneth that they shall be spoiled, which have spoiled others: so Christ meaneth that there shall not want revengers, which shall punish wicked and slanderous men with the like poison or rigour. If that men cease, so that they escape punishment in the world, which have been too desirously bend to condemn their brethren, yet they shall not escape the judgement of God.  
In Luke there is set down a promiss: Forgive, and ye shall be forgiven: give, and it shall be given unto you, the meaning whereof is, that the Lord will bring to pass, that he that showeth himself loving, gentle, and right towards his brethren, shall feel the same gentleness of others towards himself, so that he shall be handled gently and friendly of others. But that which often falleth out to the children of GOD, to be recompensed with a most unjust reward, so that they are oppressed with many unjust slanders, when as they have hurt no man's name, but have spared the faults of their brethren, doth not disagree with this sentence of Christ. For we know that those promises, which appertain to this present life, are not perpetual, nor without exception.  
Also though the Lord suffereth the innocency of his children to be oppressed, and almost overwhelmed: yet withal he fulfilleth that which he speaketh in an other place, that their uprightness shall shine as the morning. So his blessing always exceedeth all their unjust slanders. For so he maketh the faithful subject to unjust reproaches, that at the length he may show forth the goodness of their cause.  
Furthermore, the faithful ones, howsoever they desire to execute that, which is right towards their brethren: yet because they are sometime carried with extreme rigour against their brethren, which either are innocent, or are not so much to be blamed, they provoke through their own fault the like judgement against themselves. And though it may be imputed to the unthankfulness of the world, that they do not receive measure pressed down and running over: yet certainly they must in part impute it unto themselves: because there is no man that hath so liberally nourished his brethren, as he ought.  
3. Why seest thou a moat. He doth expressly reprove that fault, which the Hypocrites do commonly commit. For when they are too quick sighted in discerning other men's faults, and they do not only amplify them severely, but almost tragically, they cast their own offences behind them: or else they are so wise in making them to seem less, that even in the most gross offence they desire to seem excusable. Therefore Christ reproveth both the offences, too curious searching, which groweth of the want of charity, while we will too scrupulouslye search out the sins of the brethren, and the sparing flattery, wherewith we cover and nourish our own sins.  
MAT. 7. 6. Give ye not that which is holy to dogs, neither cast ye your pearls before swine: lest they tread them under their feet, and turning again all to ren●e you. There is no cause why I should often rehearse, that Matthew setteth down many short sentenses, which are not to be read: as in one text depending upon an other. For this doctrine doth not depend upon that which went before, but is altogether of an other matter. For Christ admonisheth his Apostles, and in their person all the preachers of the Gospel, that they should preserve and keep the treasure of the heavenly wisdom only for the sons of God, and that they should not throw it forth to the unworthy and profane contemners of God. But here ariseth a question: for afterward he commandeth them to preach the Gospel to every creature.  
And Paul saith, 2. Corinthians, 2. 16. that his preaching is to the reprobate a savour of death. And there is nothing more certain, then that God commandeth it daily to be proposed as a testimony to the unfaithful, that they might be thereby made the more inexcusable: I answer, because the ministers of the Gospel, & they that are called to the office of teaching cannot discern between the children of GOD and swine, it is their parts to offer the doctrine of salvation generally to al. For although that at the first they shall see many stubborn and unapt to be taught: yet charity doth not suffer us presently to account of them, as castaways and lost: for this is to be considered, that Christ calleth dogs and hoges, not all men, that are wicked or void of the fear of God, and without true godliness: but them which by certain tokens do show a stubborn contempt of God, so that the disease may appear incurable.  
In an other place Christ opposeth dogs against the elect people of God, and them of the household of faith, when he saith, it is not good to take the children's bread, and to give it unto dogs: and here he understandeth dogs & swine, which being too corrupted with a wicked contempt of God, will not admit nor abide any medicine. Hereby it appeareth how wickedly they do wrest the words of Christ, which think that he restraineth the doctrine of the gospel, to those only, which are apt to be taught, & well prepared. For what should be done, if the godly teachers should call no man, but him that now by his obedience preventeth the grace of God? but by nature we all are rather wicked, and bent to stubborness: Wherefore the remedy of salvation is to be denied to none but them that do filthily refuse the same offered unto them, that it may appear that they are reprobate, and damned of themselves: as Paul speaketh of Heretics, Tit. 3. 11. But there are two causes, why Christ forbade that his Gospel should be proposed to the desperate contemners. For it is a manifest profanation of the mysteries of God, if we submit them to the reproachful scorns of the wicked. Christ also minded to comfort his disciples, that they should not cease to beestowe their labour in teaching the Gospel to the elect of God, though they should see the same overthwartly refused by the wicked and profane men: as if he should have said, lest this incomparable treasure should wax vile, and be of no account, the swine and dogs are to be driven from it. But these titles are to be noted, wherewith he adorneth the doctrine of salvation. Christ calleth it a holy thing, and compareth it to pearls. And hereby we gather how much we ought to esteem of it. Lest they tread it under their feet. Christ seemeth to make a difference between swine and dogs: attributing a beastly dullness to the swine, & madness to dogs. And certainly experience teacheth, that there are two such sorts of contemners God. For example sake: whatsoever is spoken in the scripture of the corruption of man's nature, of free justification, of eternal election, many turn it either to carelessness, or to the wantonness of the flesh, such are aptly and worthily accounted swine. And others do rend the doctrine and the ministers of the same, with sacrilegious railings: as though it should overthrow the desire of well doing, the fear of God, and all care of salvation. Therefore though christ doth by both the names signify the uncurable enemies of the word of God; yet by these two similitudes he briefly showeth what some of them do differ from others.  
Matth. 7. Mark. Luke. 11. 
7. Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you.  
8. For whosoever asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened▪  
9 For what man is there among you, which if his son ask him bread, would give him a stone?  
10. Or if he ask fish, will he give him a serpent?  
11. If ye then which are evil can give to your children good gifts, how much more shall your father which is in heaven, give good things to them that ask him?   
5. And he said unto them, which of you shall have a friend, and shall go to him at midnight, and say to him: friend, lend me three leaves?  
6. For a friend of mine is come out of the way to me, and I have nothing to set before him.  
7. And he within should answer and say, trouble me not, the door is now sh●●te, and my children are with me in bed: I cannot rise to give them thee.  
8. I say unto you, though he would not arise & give him, because he is his friend, yet doubtless, because of his importunity, he would rise, and give him as many as he needed.  
9 And I say unto you, Ask, and it shallbe given you: seek, and ye shall find: knock, and it shall be opened to you.  
10. For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shallbe opened.  
11. If a son shall ask bread of any of you, that is a father, will he give him a stone? or if he ask a fish, will he give him a serpent?  
12. Or if he ask an egg, will he give him a scorpion?  
13. If ye then which are evil can give good gifts unto your children, how much more shall your heavenly Father give the holy Ghost to them that desire him?   
7. Ask. This is an exhortation to prayer: and because that in this exercise of godliness, which we should have an especial care of, we are so flow and slothful, Christ urgeth the matter by speaking it three manner of ways. For his speech is not in vain, when he saith ask, seek, knock: but he applieth himself to stir up our slothfulness, lest the doctrine should wax cold. To the same purpose also beelonge the promises which are added. ye shall find, it shall be given you, and it shallbe opened to you. For nothing shall better encourage us to pray, than a certain assurance of obtaining. For it cannot be that they should pray diligently, that doubt: yea prayer, without faith, is but a vain and sporting ceremony. Christ therefore that he might effectually stir us up to this part of our duty, he doth not only command us what we ought to do: but promiseth that our prayers should not be in vain. And this is diligently to be noted: first, that we might know that this law of prayer is appointed and prescribed unto us, that he might be certainly persuaded, that God is so merciful to us, that he will hear our desires. Then, so oft as we prepare ourselves to prayer, or as oft as we feel that we are not earnest enough in this desire to pray, that we should remember this so loving a bidding, wherein Christ testifieth unto us God his fatherly affection. So it shall come to pass, that every of us enjoying the grace of Christ, may boldly pray, and freely call upon God, as Paul teacheth Ephes. 3. 12. And because we are more ready to distrust then is meet, Christ repeateth the promise in diverse words, that he might also reprove this fault. But he useth the Metaphor of seeking, because that we think those things which we have need of to be far from us: and of knocking, because that the fancies of our flesh do imagine, that those things are shut up from us, which we have not ready at hand.  
8. For whosoever asketh, receiveth. Some think it is a proverb gathered of the common trade of life: yet I do more willingly incline to the contrary part: for that Christ offereth the favour of the father to them that pray: of if he should have said, God is willing and ready to hear us, if that we pray, & that there are great riches laid up for us, if that we do ask them. By which words he declareth that they do suffer just punishments for their slothfulness, which wanting things necessary, do not seek this remedy for their want.  
It is certain, that often when the faithful do sleep, GOD waketh for their salvation, that he may prevent their requests. For there is nothing more wretched than we are, if in so great a weakness, or rather a slothfulness, he should wait for our prayers, if he should not look upon us in so much carelessness of us. Nay, he is not persuaded by any ot●er then by himself, to give us faith, which should prevent our prayers both in order and in time. But because Christ speaketh here to his disciples, he doth only teach how the heavenly father would make us partakers of his gifts. Therefore, although he doth give us all things freely, yet that he might exercise our faith, he commandeth us to pray, that he might grant to our requests, those things, which come of his own goodness.  
9 What man is there among you. This is a comparison from the less to the greater. First, Christ opposeth the malice of men to the great goodness of God. And self love maketh us malicious: for while every man is too much addicted to himself, he despiseth and neglecteth others. But fatherly love overcometh this fault, so that men forgetting themselves, do more liberally bestow upon their children. And from whence proceedeth this, but because that God, from whom all fatherlynesse descendeth, Eph. 3. 15. poureth this portion of his goodness into their hearts? If that a few drops of love in man do so much prevail to do well, what is to be hoped for out of the sea itself, which can never be drawn dry? Can God himself be straight, which doth so open the hearts of men? yet here must be considered that saying of jesaias 49. 15. Although a mother should forget her children, yet the Lord will be like himself, so that he will always show himself to be a father.  
1●. Good gifts. Christ did of purpose use these words, least that the faithful in prayer should lose the rains too much to fond and evil desires. We know how intemperate and presumptuous our flesh is in this behalf: for there is nothing that we do not ask of God: & except that he yield to our folly, we fret and fume against him. Christ therefore maketh our requests subject to the will of God, that he should not give unto us any thing, but that which he knoweth profitable for us. Wherefore let us not think that he hath no care of us, so oft as he granteth not our requests: because it is in him to judge what is convenient for us.  
But now, because all our affections are blind, the rule of our prayer must be taken out of the word of God, neither are we meet to judge of so weighty a matter. Therefore, whosoever desireth to come to GOD with faithful prayer, let him learn to bridle his heart, that he ask not any thing, but according to his will, as james teacheth, 4. 3. of his Epistle.  
Luke in the last clause for good gifts, placeth the holy Ghost, not excluding other benefits, but showing what is especially to be desired. For that ought always to be in our mind, seek first the kingdom of God, and other things shall than be ministered unto you. Wherefore it behoveth the children of God, to that end that they might prepare themselves rightly to prayer, to put of earthly affections, and to ascend to the meditation of spiritual life. And so it shall come to pass, that they shall make less account of meat and cloth, then of the seal and pledge of their adoption: But when God shall give so precious a treasure, he will not deny others that are less.  
LV. 5. Which of you shall have a friend. Luke addeth this similitude, whereof Matt. maketh no mention, & the meaning is: there is no cause why the faithful should faint in their hearts, if they do not presently obtain their desires, or if that seem hard to be obtained, which they do desire. For if importunity of demanding doth wrest out of men that, which they would not willingly do, there is no cause why we should doubt, but that God willbe entreated of us, if we constantly continue in prayer, and that our minds either through delay or difficulty wax not weary.  
Matth. 7. Mark. Luke. 6. 
12. Therefore whatsoever ye would that men should do to you, even so do ye to them: for this is the law and the prophets.  
13. Enter in at the straight gate: for it is the wide gate and broad way that leadeth to destruction: and many there be, which go in thereat,  
14. Because the gate is straight, and the way narrow, that leadeth unto life, and few there be that find it.   
31. And as ye would that men should do to you, so do ye to them.   
It is in vain to show how this dependeth of the former, sith that often in such short sentenses, these clauses do abound. I said before, that Matthew doth not report one only Sermon of Christ's: but out of diverse sermons he gathereth the sum of the doctrine. Therefore this sentence is to be read by itself, wherein Christ instructeth his disciples to equity, and setteth down a short and an easy definition of the same: that we might know that so many contentions do reign in the world, and that men do hurt one an other so many ways, for no other cause, but because that wittingly & willingly they tread equity under their feet: and yet every one would have the same straightly observed towards himself. Where it standeth upon our own profit, there is none of us that cannot distinctly & subtly declare what is right. Therefore sith all men do show themselves ready teachers of righteousness for their own commodity: how cometh it to pass, that the same knowledge is not ready, when either the profit or the loss of other men cometh in question: but because we are only wise for ourselves, & no man provideth for his neighbours. And not so only, but maliciously, and of set purpose, we close our eyes at the rule of equity, which shineth in our hearts.  
Therefore Christ teacheth that every man may be a rule unto himself of just and upright dealing towards his neighbours, if he would perform that to others, which he requireth to be done unto himself. So he confuteth all vain pretences, which men imagine to cover, or to counterfeit their own unrighteousness. For without doubt perfect equity should reign amongst us, if we were as faithful working (that I may so speak) disciples of charity, as we are ready teachers to have others to do to us.  
For this is the law and the Prophets. Christ doth not mean that this one point of doctrine is only delivered in the law and the Prophets: but whatsoever is there commanded concerning charity, and what laws and exhortations are there set down for the maintenance of righteousness, are all referred to this purpose. The meaning therefore is, that he satisfieth the second table, if he show himself in that sort to others, as he desireth others should show themselves to him: as if he should have said, there should be no need of long and tedious disputations, if this simplicity were maintained, and men should not with a preposterous love of themselves blot out that equity, which is engraven in their hearts.  
13. Enter in at the straight gate. Because there is nothing more against the flesh, than the doctrine of Christ, no man shall at any time well profit in the same: but he that learneth to gather his own senses and all his affections as into a narrow strait, that they may keep themselves within those straits, in which the heavenly master bridleth our wantonness. Because men do willingly ●latter themselves, leap and run out of order: therefore Christ doth here admonish his disciples, that they should prepare themselves, as to a straight and thorny journey. But because it is hard to restrain our lusts from this unbridled and wandering folly, he mitigateth this bitterness with a comfortable reward, when he saith, by the narrow gate and way we enter into life.  
Again, least being caught with the baightes of a licentious and a dissolute life, we should wander whither the pleasure of the flesh doth draw us: he saith, that they do run headlong to death, which had rather go through the wide way and broad gate, then to go through the straits, which lead to life. But he saith expressly, that many do run through the wide way: because that men do over throw one an other, by perverse and evil examples. For whereof cometh it to pass, that all men do wittingly and willingly without all care, cast themselves headlong: but because they do not think that they shall perish while they perish with a great company? And on the other side, the small number of the faithful doth make many careless: for we are hardly brought to renounce the world, and to frame ourselves and our lives after the manners of a few. For we think it an absurd thing to pull us from the multitude, as if we were not a part of mannekinde.  
But though the doctrine of Christ doth hold us as bondmennes, bringeth our life into a straight way, separateth us from the multitude, and joineth us to a few companions: yet this straightness ought to be no hindrance unto us, that we should any whit the less strive after life.  
But it doth sufficiently appear by Luke, that Christ said this at an other time, and not then when he uttered those paradoxes of the blessed life (which we have seen before,) and delivered to them an order of prayer. And that is it which I have touched so oft. Those things which are set down by the other Evangelists, according to the order of the history, are gathered together by matthew into one sum, that so it might the better appear, how Christ instructed his disciples. Therefore I thought it meet to add all the place of Luke which agreeth to this matter. For when I shall diligently admonish the readers of the course of time which Luke observeth, I hope they will grant me pardon if in gathering the doctrine I be not more curious than matthew.  
matthew. Mark. Luke 13.   
23. Then said one unto him, Lord are there 〈◊〉 that shallbe saved? And he said unto them.  
24. Strive to enter in at the straight gate, for many I say unto you, will seek to enter in, and shall not be able.   
23. Then said. Although Matthew rehearseth this answer of Christ in one text, with other sentences spoken to the people, yet I think that he had occasion given him to speak this, by this present question. Furthermore, the occasion that moved that this question should be asked seemeth to be, because that Christ who professed himself to be the author of life, could scarce gather him a few disciples. And he might seem to condemn the whole Church, a small company of men only excepted. But outwardly the whole people which regarded not the doctrine of Christ, but refused him altogether, seemed to be adopted of God as heirs of life. And we oftentimes do doubt the same, so oft as we behold the overthwart estate of the world. What meaneth this, that the greater part followeth a way contrary and disagreeing to the gospel? Therefore Christ speaking to all, exhorteth them to strive to enter in at the straight gate. By which words Christ meant to draw his disciples from foolish curiosity, which hindereth and stayeth many, which look about whether any other do join themselves to them, as though they would not be saved but with a great company. In that he commandeth to strive or to endeavour, he meaneth that they cannot come to everlasting life without great and many difficulties. Therefore let the faithful rather bestow their study upon this, then be too curious about the multitude that go astray.  
24. For many will seek to enter. This is therefore added, lest we should be deceived with a vain hope, as if many companions should help us. For as flesh is glad to ●latter itself, many do promiss themselves an easy way to life, which in the mean season do please themselves with every thing. So others do again deceive others, that they sleep in a wicked security. Christ that he might shake off such delights from his disciples, affirmeth that they shallbe excluded, which promiss now unto themselves a certain possession of life.  
matthew. Mark. Luke 13.   
25. When the good man of the ●ouse is risen up. and hath shut to the door, and ye begin to stand without, and to knock at the door, saying: Lord, Lord, open to us, and he shall answer, and say unto you, I know you not whence you are.  
26. Then shall ye begin to say, we have eaten & drunk in thy presence, and thou hast taught in our streets.  
27. But he shall say, I tell you, I know you not whence you are: depart from me all ye workers of iniquity.  
28. There shall be weeping and gnashing of teeth, when ye shall see Abraham & Isaac, and jacob, and all the Prophets in the kingdom of God, and yourselves thrust out at doors.  
29. Then shall come many from the East, and from the West, and from the North, and from the South, and shall sit at the table in the kingdom of God.  
30. And behold there are last, which shall be first, and there are first, which shallbe last.   
25. When the goodman of the house is risen. Although these things were spoken after at another time, as I said even now, yet I had rather to have respect of the doctrine then of the time. For this is no small help to the understanding, if those may be red together in one text, which do agree together in one sense. Because that Christ had affirmed that the gate is not opened to many which desired to enter into heaven. Now he sayeth that they shall profit nothing, although they occupy a place in the church: because that God shall at length rise in judgement, that he may exclude out of his kingdom, all them that usurp a place amongst them of his household. And he useth the similitude of a householder: who if he understood that some of his wicked and wanton servants should steal out by night, and leave the house open to thieves: he himself ariseth & locketh the gate: and will not let in those wandering and night straying men, which do out of season wander by the high ways. Further, in these words he admonisheth us to take occasion while it is offered. For so long as the Lord calleth us unto him, we as it were have a gate set open for us into heaven: but the greater part doth not vouchsafe to stir a foot. Therefore Christ pronounceth that the gate shall at the length be shut, and so they shallbe in danger to be shut out which wait for company.  
26. Thou hast taught in our streets. Christ expressly excepteth, that it shall profit the jews nothing, that he came near unto them, and that he familiarly offereth himself that they should enjoy him, except they answer at the day when they are called. But he doth not prosecute that similitude. For, speaking of a householder, he doth plainly without a figure declare himself to be the judge: and this doth not agree to any other then unto himself. Thou hast taught in our streets: that is, that the jews should not through their negligence lose that salvation which they might now obtain.  
●●. When ye shall see Abraham. When as the jews had nothing like unto the holy fathers, yet they would vainly brag of that stock, neither was there any thing so usual amongst them, as to abuse the title of the Church: Christ testifieth that this degenerate people, which departed from the faith and Godliness of the fathers, are estranged from the kingdom of God. And herein is contained a secret reproof, because that they which desire to have companions in seeking salvation, did not rather endeavour to adjoin themselves to Abraham, the Prophets, and the holy fathers, then seek about for their equals, which by their examples were fallen far out into innumerable corruptions. As if he should have said, if you do now neglect to enter in at the straight gate, because the multitude of them which go astray doth come behind you, do you not see how you are separated from the company of the faithful, while you do link yourselves to the company of the unfaithful? If that the sight of the world doth now blind your eyes, this slothfulness shallbe taken from you at the last day, but too late. For than you shall know that you and your like are strangers from the kingdom of God, and that you have not any thing common with Abraham.  
29. They shall come from the East. It is an amplification gathered hereof, that the jews being rejected (which thought themselves only to be the lawful heirs of God) the Gentiles should be set in their place, that they may receive the life promised to Abraham and his stock. And he opposeth the Gentiles against them, that he might prick them forward as with a godly jealousy to faith. Even as Paul Romans 11. 14. wryreth that it should be an ornament of his ministery, if he might provoke them of his own country and flesh to such an emulation. And so it was necessary that the jews should be pricked when as they pleasing themselves too much, did proudly contemn God and all his gifts. But because that matthew hath this sentence again a little after, I do now touch the same the more sparingly.  
30. Behold there are last. Christ useth these words oftentimes, as we shall see other where, but in a divers sense. In this place he meaneth nothing else but to overthrow the vain confidence of the jews: which when all the world was forsaken, were chosen of God, being placed in this dignity, imagined that God was bound to them: For this cause Christ telleth them that their lot shallbe shortly altered, so that the Gentiles which were then as outcasts should have the chief roumthe: And the jews being put from their honour, should not hold the lowest corner in the Church.  
matthew 7. Mark. Luke 6. 
15. Beware of false Prophets, which come t●. you in sheeps clothing, but inwardly they are ●auening wolves.  
16. Ye shall know them by their fruits, do me●ne gather grapes of thorns? or figs of thistles?  
17. So every good tree bringeth forth good fruit, and a corrupt tree bringeth forth evil fruit.  
18. A good tree cannot bring forth evil fruit: neither can a corrupt tree bring forth good fruit.  
19 Every tree that bringeth not forth good fruit, is hewn down and cast into the fire.  
20. Therefore by their fruits ye shall know them.   
43. For it is not a good tree that bringeth forth evil fruit: neither an evil tree, that bringeth forth good fruit,  
44. For every tree is known by his own fruit: for neither of thernes gather men figs, nor of bushes gather they grapes.  
45. A good man out of the good treasure of his heart bringeth forth good, and an evil man out of the evil treasure of his heart, bringeth forth evil, for of the abundance of the heart his mouth speaketh.   
15. Beware. Christ teacheth in these words that his Church should be subject to divers deceits, and therefore it would be dangerous lest many should fall from the faith, except they bent themselves to take heed. We know how ready men are to vanity, and so they do not only of nature desire to be deceived, but all men seem to be wise to deceive themselves. And Satan also a wonderful crafts man in deceiving, ceaseth not to lay snares wherein he may entangle the simple and unwary. But the ●ewes did hope that they should have a pleasant estate under the kingdom of Christ, free from all trouble and vexation. Therefore he admonisheth his disciples, if they desire to stand fast, that they should prepare themselves to avoid the subtle sleights of Satan. For it is the will of the Lord (as I have already said) to exercise his church with continual warfare in this world. Wherefore, that we may continue his disciples unto the end, it sufficeth not only that we be taught, and that we submit ourselves to be governed by his word: but because that we shall be daily assaulted by Satan, it is necessary that our faith be armed to resist. And it is the chiefest thing, if we suffer ourselves to be governed of the good and faithful ministers of Christ: but because that on the contrary side there do arise false teachers, except we do watch diligently, and be armed with constancy, we shall be easily led from the flock. To this purpose also pertaineth that saying of Christ, john 10. 3. The sheep do hear the voice of the shepherd: and they will not hear a stranger, but flee from him. Whereby we also gather that there is no cause why the faithful should be discouraged in their minds, or troubled, while the wolves do break into the fold of Christ: while the false Prophets do endeavour with false doctrines to overthrow the pure faith of Christ, but they ought rather to be stirred up to set diligent watch. For Christ doth not in vain bid us beware, wherefore if our own slothfulness doth not cirumvent us, we shall easily escape all his deceits. And certainly without this hope we should not be bold nor courageous to take heed, When we know now that the Lord would not have deceived us by the invasions of Satan, let us go forward without fear, ask of him the spirit of discretion, by whom as he sealeth the belief of his truth in our hearts, so, that he would reveal the deceits and subtleties of Satan, lest we be deceived. When Christ sayeth they come in sheeps clothing, which are inwardly ravening wolves: he meaneth that they want not fair pretences, if we do not with wisdom ●ift them thoroughly.  
16. By their fruits. If this note of difference had not been added, the authority of all teachers might without exception have come in question. For if a deadly danger were to be feared in the teachers, and that there were no means to avoid it, than all of necessity should be suspected, and there should not be a better remeady, then for all men to shut their ears. And we see profane men pretend this danger, that they might without punishment reject all kind of doctrine, the weak also and the rude do stand in doubt. Christ therefore lest that his Gospel and the sincere and faithful ministers of the same should lose the reverence due, commandeth that they should judge of false Prophets by their fruits. Wherefore the Papists are too foolish and corrupt, which that they might stir up envy against us, do precisely cast forth this sentence of Christ: beware of false prophets: and with their outcries, they make the simple, not knowing any cause why, rashly to abhor us. But it is necessary that who soever desireth to obey the council of Christ, should judge wisely and discreetly: for we do not only willingly confess, that false prophets should be taken heed off, but we do also diligently and earnestly exhort the simple that they should beware of them. Only we admonish them, that according to the rule of Christ they do first certainly know them, lest the simple do bear the punishment of their rashness in refusing the pure word of God: for there is great difference between careful heed taking, and preposterous loathing. But the Papists do too wickedly abrogate the commandment of Christ, which by casting forth a false fear, do drive the miserable souls from searching. Therefore let this be first considered, that they which through fear do refuse or flee the doctrine which they know not, do therein wickedly, and make small account of this commandment of Christ. Now remaineth to be seen, what fruits Christ noteth, and in my judgement they are deceived which restrain it to the life. For this trial were very uncertain, when as the most wicked deceivers do imitate a most feigned holiness, and also pretend I know not what shows of most strait life. I grant that their hypocrisy shall be at the length revealed, because there is nothing more hard then to sergeant virtue. But Christ would not submit his doctrine to so unrighteous and base a judgement, that it should be measured by the life of men. Therefore under their fruits he comprehendeth the manner of teaching, and that is the chief. For thereby Christ proveth that he was sent of God, because he seeketh not his own glory, but his fathers which sent him. john 7. 18. If any do object that few have that capacity given them to judge good fruits from evil, I answer as I said even now, that the faithful when need is, shall never want the spirit of discretion, so that they distrust in themselves, and bid their own understanding farewell, and give themselves wholly to be governed of him. In the mean while let us remember that all doctrines are to be brought to be: tried by the word of God, and therefore to be ruled by the analogy of faith in judging false prophets. Then must be considered what God enjoineth to his Prophets and ministers of his word, for thereby may their faithfulness be easily discerned. As for example sake, if we propose unto us those things which Paul requireth in Bishops, that only description shall suffice to condemn the whole dunghill of Popery: for the popish sacrificers seem to do their diligence to set up a contrary show. Wherefore it is no marvel if they forbidden men to judge of false prophets. But this place doth evidently show that titles are nothing to be accounted off, no, nor the calling itself is of any estimation, except they be called pastors, and being called to the office of teaching, do faithfully follow their calling. Do men gather. By those proverbs which were then commonly used, and received by the consent of all men, doth Christ prove that no man can be deceived by false prophets, but he which will willingly be blind. Because the fruits do openly make trial which are the faithful servants of God, and the false labourers, even as the fruits do show the tree. The sentence in Luke seemeth to be general, whereby Christ teacheth that every man may be judged by his fruits, as a tree is known by his fruit. For after he had set down a reproof against hypocrites, which see a moat in the eye of an other, not seeing a beam in their own, he presently addeth. For an evil tree can not bring forth, and that causal word (For) seemeth to join two sentences together. But because it is certain that Luke in that sixth chapter, rehearseth divers sermons of Christ, it may be also that he doth briefly touch that which Matthew setteth down more fully. Neither do I rest upon that causal adverb, which is oftentimes in other places superfluous, which may also appear by that clause: for Luke so concludeth this speech. A good man out of the good treasure of his heart. Neither do I doubt, but that Christ doth plainly set down what manner of judgement this should be, which he commandeth to be had by the fruits: that is, that the faithful should diligently examine what fruit they bring forth into the world, which profess themselves to be the servants of God: as if he should have said, titles do smally avail, until he that speaketh shall prove in deed that he is sent from God: yet I do not deny but that this place may be applied to the general doctrine. And certainly the last clause, namely: that of the abundance of the heart the mouth speaketh, doth reach further than to the false prophets, seeing that is so common aproverbe. If any do object that men's tongues do often lie, so that they speak best which are worst affectionate: I answer, Christ doth here teach simply, that which is most commonly used. For although hypocrites do pretend one thing in words, which they do never think in their heart: yet that letteth not but that the tongue may be aptly and very well called the figure or show of the mind.  
matthew 7. Mark. Luke 6. 
21. Not every one that sayeth unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doth my father's will which is in heaven.  
22. Many will say to me in that day, Lord, Lord, have we not by thy name prophesied? and by thy name cast out devils? and by thy name done many great works?  
23. And then will I profess to them, I never know you, depart from me, ye that work iniquity.   
46. But why call ye me master, master, and do not things that I speak.   
21. Not every one that sayeth. Christ stretcheth his speech further. Neither speaketh he only of false prophets, which break in amongst the flock, to steal and to devour: but of hirelings, which under the countenance of shepherds do deceitfully thrust in themselves, and yet have no affection of godliness. And although this doctrine comprehendeth all hypocrites what degree or place soever they are in: yet he doth properly touch false teachers which seem to excel above others. Neither doth he direct his speech to them alone, that he might waken them out of their security, wherein they lie as drunken men, but he also admonisheth the faithful, that they give not to such disguised people, more than is meet. In sum, he foretelleth that assoon as the doctrine of the Gospel shall begin to bring forth fruit, so that it shall have many disciples, there shall be many not only of the common sort which shall falsely and hypocritically give their name to the Gospel, but also amongst the pastors, there shall be the same falsehood, so that they shall deny in deeds and life that which they profess with mouth. Therefore who soever desireth to be accounted amongst his disciples, he must do his diligence that he may sincerely and from his heart addict himself to meditate newness of life. In Luke there is a general reproof, But why call ye me master, master. But because that this corruption doth for the most part spring from dissembling teachers, and doth the more easily spread from them to the whole body: therefore in Matthew Christ doth namely inveigh against them. To do the will of the father, doth not only signify philosophically to frame their life and manners to a rule of virtues, but also to believe in Christ, as it is said in john 6. 40. Therefore in these words faith is not excluded, but is established as the spring from whence the rest do slow.  
22. Many shall say unto me. Christ citeth again the hypocrites before his judgement seat, as we said even now out of Luke: for so long as they occupy a place in the Church, they do partly flatter themselves, and also they do partly deceive others. Therefore he sayeth that there shall be a day wherein he will purge his floor, and the weeds and chaff shall be separate from the pure wheat. To prophesy in Christ's name, is by his authority, and as it were by his government to execute the office of teaching. For prophecy in my judgement is taken in this place generally, as in 1. Corrinthians 14. he might have simply used the word of preaching: but purposely he used that which was of greater estimation, that he might the better declare that the outward profession is nothing worth, how excellently so ever men do account of it. So to work miracles in the name of Christ, is nothing else then to do miracles by his power, aid, government and leading. For although the name of works is sometime restrained to one sort or kind of miracles, yet in this place and in many others, he noteth all miracles.  
23. I will profess to them. By this speech Christ seemeth to allude to the vain boasting wherein hypocrites do now at this day vaunt themselves, as if he should have said, while they confessed me with their tongue, they thought that they had discharged their duty well: and now a hollow confession of my name with their tongue is heard. But I in like sort confess against them, that what soever they profess, is vain and lying.  
But what meaneth this confession of Christ, that he never accounted them amongst the number of his disciples: no not even when they gloried that they were the pillars of the Church?  
Therefore he commandeth them to cease, which under a deceitful title have for a time stolen an unjust possession to their house. It seemeth that Paul took out of this sermon of Christ that which he sayeth. 2. Tim. 2. 19 The Lord knoweth who are his, let every one that calleth on the name of the Lord depart from iniquity. For the first clause tendeth to this purpose, that the weak should not faint nor be troubled at the falling away of some, whose name was great and famous. For he sayeth that they were never known of the Lord, though they dasiled the eyes of men with a vain show. Then he exhorteth all them which would be accounted amongst the disciples of Christ, that they should speedily withdraw themselves from iniquity, lest that Christ do drive them away out of his sight, when he shall separate the lambs from the goats.  
matthew 7. Mark. Luke 6. 
●4. Who soever then heareth of me these words, and doth the same, I will liken him to a wise man which hath built his house on a rock.  
25. And the rain fell, and the sloudes came, and the winds blewe, and beat upon that house, and it fell not, for it was grounded on a rock.  
26. But who soever heareth these my words, and doth them not, shall be likened to a foolish man which hath builded his house upon the sand.  
27. And the rain fell, and the floods came, and the winds blewe, and beat upon that house, and it fell, and the fall thereof was great.  
28. And it came to pass when jesus had ended these words, the people were astonished at his doctrine.  
29. For he taught them as one having authority, a●d not as the scribes.   
47 Who soever cometh to me, and heareth my words, & doth the same I will show you to whom he is like.  
48. He is like a man which built a house, and digged deep, and laid the foundation on a rock. & when the waters arose, the flood beat upon that house, and could not shake it: for it was grounded upon a rock.  
49. But he that heareth and doth not, is like a man that built a house upon the earth without foundation, against which the flood did beat & it fell by and by, and the fall of that house was great.   
24. Who soever then. Because for the most part it is hard to discern the true professors of the Gospel from the counterfeit, Christ by an apt similitude showeth wherein they differ most. For he proposeth two houses, whereof the one was built without a foundation, and the other had a good foundation. For when there was to the show the same outward appearance in them both, the first being beaten with wind and storms, or shaken with floods, doth presently fall: but the latter shall stand fast upon his sure foundation against all violence. Christ therefore compareth the vain and windy profession of the Gospel, to a beautiful, but no sound building, which though it was set up to the show, yet it was ready to fall at every moment, because it lacked a foundation. Therefore Paul commandeth us to be well & thoroughly grounded in Christ, & to have deep roots, lest we be carried away at every blast. In sum, this is the purpose, true godliness cannot be discerned from counterfeit holiness, until an examination and trial do come: for temptations wherewith we are tried, are like to floods and storms, which do easily beat down unstable minds, whose lightness is not perceived in a calm and quiet time. Heareth these words. The relative These, doth not note one kind of doctrine, but the whole sum of doctrine. For the Gospel, except it be deeply fixed in our minds, (he sayeth) is like unto a wall which is built high, and is strengthened with no foundation. Therefore it is as much as if he should have said, that is in deed the true faith which taketh deep roots in the heart, and resteth upon an earnest and a constant zeal as upon a foundation, so that it yieldeth not to temptations. But such is the vanity of man's understanding, they which dig and pierce not inwardly even to the denial of themselves, do build upon the sand.  
25. When jesus had ended these words. I understand as well that sermone which he had when he descended out of the mountain, as the rest of his doctrine which he had now uttered to the people. Therefore the meaning is, when as he had in divers places given a taste of his doctrine to the people, they were all ama●ed, because that a certain new and unwonted majesty did draw the minds of men unto him. What it is to teach with authority and otherwise then the Scribes were accustomed, I have before declared.  
matthew 8. Mark 1. Luke 5. 
1. Now when he was come down from the mountain, great multitudes followed him.  
2. And lo there came a Leper, and worshipped him, saying: master: If thou wilt, thou canst make me cleave.  
3. And jesus putting forth his hand. touched him, saying: I will, be thou clean: and immediately his Lepresie was cleansed.  
4. Then jesus said unto him: See thou tell no man, but go and show thyself to the priest, and offer the gift which Moses commanded, for a witness to them.  
40 And there came a Leper to him, beseeching him, & kneeled down unto him, & said unto him: If thou wilt thou canst make me clean.  
41. And jesus had compassion, & put ●orth his hand, & touched him. & said to him, I will: be thou clean.  
42. And assoon as he had spoken, immediately the Leprosy departed from him, & he was made clean.  
43. And after he had given him a strait commandment, he sent him away forthwith.  
44. And said unto him, see thou say nothing to any man, but get thee hence, and show thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimonial unto them.  
45. And by and by he arose, and took up his bed, and went forth before them all, in so much that they were all amazed, and glorified God, saying: we never saw such a thing.  
12. Now it came to pass as he was in a certain city: behold there was a man full of Leprosy, and when he saw jesus, he fell on his face, and besought him, saying, Lord: if thou wilt, thou canst make me clean.  
13. So he stretched forth his hand, and touched him, saying. I will, be thou clean, and immediately the Leprosy departed from him.  
14. And he commanded him that he should tell it no man: but go, sayeth he, and show thyself to the priest, and offer for thy cleansing, as Moses hath commanded for a witness unto them.  
15. But so much more went there a same abroad of him: and great multitudes came together to hear and to be he●led of him of their infirmities.  
16. But he kept himself a par● in the wilderness, and prai●d.   
1. When he was come down from the mountain. Now matthew returneth to the history. He said before that Christ ascended into the mountain: Then he gathered as into one heap many points of the doctrine of Christ: and now he addeth, that when as he preached in the mount, he healed a certain Leper. Mark and Luke do report the same history, though they do not set down the time. Also the godhead of Christ was showed in the same, in so much as with his only word, and touching with his hand, he presently cured the man of his leprosy. But though this leprosy had been an other kind of disease, then that which is called elephantiasis: yet it appeareth plainly that it was hard to be cured. And if it had continued any long time, it was a rare example to have any man healed of the same. But if we grant that Physicians could by the knowledge of their Art have holp the same, yet it appeared in this miracle, that there was no help of man in it.  
2. He came and worshipped. What the Verb doth signify, which they translate to worship, may easily be gathered out of this place. For the other two Evangelists do help us well in the interpretation of it: of which Mark sayeth he kneeled down, and Luke sayeth he fell upon his face. Therefore in his gesture, that is, in his kneeling, the Leper showed a sign of reverence. And we know that the jews did commonly use worshipping, as the people of the East are much bend to such ceremonies. Wherefore many think that this Leper thought not to worship Christ with any divine worship, but only to salute him honourably as some excellent Prophet of the Lord. But I do not dispute with what affection he worshipped Christ: but what he attributed to him I see, that is, that he could make him clean if he would. By which words he witnesseth that he acknowledged a divine power in Christ. And when Christ answereth that he will, he showeth that he hath more attributed to him by man, then is proper to man. For it is necessary that he should be of great power, that should restore men to health: for whether the Leper believed Christ to be the Son of God, or that he had this power given him as Moses and the Prophets: Yet he doubteth not but that he hath in his hand and power the gift of healing. And that he speaketh under condition: If thou wilt thou canst, is not contrary to that assurance of faith, which God requireth in our prayers: neither ought men to hope after more than God promiseth. And the Leper was not assured either by Oracle or by any promise of God, what Christ would do to him, therefore he should have done rashly, if he had passed beyond these bounds: for whereas we read that some did sometimes pray simply, it is to be understood that they had some singular motions, which can not be holden as a rule. Yet I know not whether one speaking properly, may say that the Leper conceived this as a prayer: For he only saith that he is so persuaded of the power of Christ, so that he doubteth not but that he could heal his Leprosy. Then he offereth himself to be healed by him, being yet uncertain of the success: because the will of Christ was not as yet known unto him.  
3. Putting forth his hand he touched him. The touching of a Leper in the time of the law was contagious: but because there was that purity in Christ, which swalloweth up all uncleanness and pollutions, he doth neither desile himself by touching the Leper, neither doth he transgress the law. He taking upon him our flesh, doth not only vouchsafe us the touching of his hand, but took upon him one, and the same body with us, that we might be flesh of his flesh: Neither doth he only reach his arm to us, but descendeth from heaven even to the very hells: yet notwithstanding, he was not any thing blotted thereby, but remaining perfect, he took away all our filthiness, and hath washed us with his holiness. But when with his word alone, he was able to heal a Leper, he also touched him with his hand, to witness his merciful affection, and no marvel, seeing that he would take upon him our flesh, that he might purge us from all our sins, wherefore the reaching out of his hand, was a sign and a token of his great favour and goodness. And certainly, that which we do carelessly pass by through our cold reading, can not be well considered without great wonder; that the Son of God was so far from abhorring to speak with the Leper, that he reached out his hand also to touch his uncleanness.  
4. jesus said unto him. Some, that they might excuse the Leper, do not think that he was earnestly forbidden by Christ, that he should not publish the miracle, but that it was rather used to prick him forward: yet others are of a better judgement which think that the cause of his forbidding, was, for that the time appointed was not yet come. I grant that this miracle ought not to have been suppressed: but there was some certain reason why the Lord would not have his fame spread so soon, or at the least not uttered by the Leper, therefore I judge that the Leper by his preposterous zeal was so far from deserving any praise, that he was rather to be condemned because he did not obey the commandment. If he would have been thankful to him that healed him, he could not otherwise have done it better than by obedience, which with God is preferred before all sacrifices, 1. Sam. 15. 22. and it is the beginning and chief of all lawful worship.  
Therefore by this example we are taught, that they do wickedly, which maintain an unadvised zeal: for the more they apply themselves in the service of God, the more they increase the number of rebels against his commandment.  
Show thyself to the priest. Because the Ceremonies of the law were not as yet abrogated, Christ would not that they should be contemned or pretermitted. Now God in his law had commanded (as it is reported in the fourteenth chapter of Leviticus, and the second verse,) that if any man was cleansed from his Leprosy, that he should offer himself to the priest, with a sacrifice of thanks giving. And the end was, that the priest by his judgement should approve the benefit of God, and also, that he that was healed, should show some testimony of his thankfulness. Christ therefore sending the Leper to the Priest, doth declare that he had no other purpose, but that he might set forth the glory of God. For the showing is referred to a trial, and the gift was a token of thanks giving. His will was that the priests should judge, that the grace of God might be the more evident and undoubted: and that the Leper should acknowledge that he was healed of God. Yet (as I said even now) he commandeth to keep the rites prescribed in the law unto the time of the abrogation.  
The Papists are without all reason, in that out of this place they gather a law of their confession. Allegorically they call sin a leprosy: and the sacrificers which the Pope consecrateth, to be the judges of the spiritual leprosy. But if we should grant that this power was given to the priests in the law, that the people might know that all their cleanness and judgement of the same did depend upon the Priesthood: Yet the Popish sacrificers did wickedly, to take that unto themselves. For what honour so ever was given to the Priests of the law, the same doth Christ now challenge to himself alone. Therefore he only knoweth and judgeth of the spiritual leprosy, and he is only worthy to whom they that are cleansed, should offer the gift of their purgation. And therefore under the law was their cleansing sealed by the offering of a sacrifice, because that men are not otherwise cleansed then by shedding of blood. Therefore to give that right to any other, which God hath assigned to his own Son, is most heinous sacrilege. And that Christ commanded the ministers of the Gospel to declare unto sinners that they are made clean, which the Papists do imagine to appertain to their feigned jurisdiction, is not to be wrested that they might discern of the leprosy.  
MARK. 44. For a witness unto them. Some do take a testimony for a law or a statute, as it is said in the hundredth two and twenty Psalm, and the fourth verse. God gave this as a testimony to Israel. Yet this seemeth to me to be cold: for I doubt not but that the pronoun Them▪ hath relation to the priests. Therefore in my judgement Christ had respect to the circumstance of this present matter: because that in this miracle there should be most evident proof to convince them for their unthankfulness. Neither is that any let that Christ commanded the Leper to hold his peace: for his will was not that the remembrance of this miracle should be buried for ever. Therefore, when as by the commandment of Christ the Leper came into the priest's sight: it was to witness unto them that they were inexcusable, if they would not embrace Christ for a minister of God, and also all occasion of speaking evil was taken away, when as Christ did not omit any point of the law.  
In sum, if they had not been incurable, they might have been brought to Christ, but this so solemn a witness of God was effectual enough for the condemning of the unbelievers.  
45. So that jesus could no more. Hereby we gather why Christ would not that this miracle should so soon have been uttered, that he might by that means have had the more liberty to teach, not that the enemies rose up against him which sought to stop his mouth: But because the importunity of the people was so great in desiring miracles, that he had no time for doctrine: and his will was to have all men more bend to the word then to signs.  
Therefore Luke sayeth that he dwelled in the deserts. For he avoided the resort of men, because he saw he could not satisfy the desires of the people, except he should overwhelm his doctrine with abundance of signs.  
matthew 8. Mark. Luke 7. 
5. When jesus was entered into Capernaum, there came unto him a Centurion beseeching him,  
6. And said, master, my servant lieth sick at home of the palsy, and is grievously pained.  
7. And jesus said unto him, I will come and heal him.  
8. But the Centurion answered, saying: Master, I am not worthy that thou shouldest come under my rouse: but speak the word only, and my servant shallbe healed.  
9 For I am a man also under the authority of another, and have soldiers under me: and I say to ●ne, Go: and he goeth, and to another, Come, and he cometh, and to my servant, Do this, and he doth it.  
10. When jesus heard that, he marveled and said to them that followed him: Verily I say unto you, I have not found so great faith even in Israel.  
11. But I say unto you, that many shall come from the east and West, and shall sit down with Abraham and Isaac, and jacob in the kingdom of heaven.  
12. And the children of the kingdom shall be cast out into utter darkness: there shall be weeping and gnashing of teeth.  
13. Then jesus said unto the Centurion: Go thy way, and as thou hast believers so be it unto thee. And his servant was healed the same hour.   
1. When he had ended all his saying in the audience of the people, he entered into Capernaum.  
2. And a certain Centurion's servant was sick, & ready to die, which was dear unto him.  
3. And when he heard of jesus, he sent unto him the Elders of the jews, beseeching him that he would come and heal his servant.  
4. So they came to jesus, and besought him instantly: saying, that he was worthy that he should do thus for him.  
5. For he loveth, said they, our nation, and he hath built us a synagogue.  
6. Then jesus went with them: but when he was now not far from the house, the Centurion sent friends to him, saying to him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof.  
7. Wherefore I thought not myself worthy to come unto thee: but say the word, and my servant shallbe hole.  
8. For I likewise am a man set under authority, and have under me soldiers, and I say unto one: Go, and he goeth, and to an other Come, and he cometh, and to my servant Do this, and he doth it.  
9 When jesus heard these things, he marveled at him, and turned him, and said to the people that followed him, I say unto you, I have not sound so great faith: no not in Israel.  
10. And when they that were sent, turned back to the house, they found the servant that was sick, hole.   
5. When jesus was entered. They which think that matthew and Luke do set down two divers histories, do strive about a matter of nothing. This only diversity is in the words. That Matthew sayeth that a Centurion came to Christ. But Luke sayeth that he sent certain of the jews which should speak unto him in his name. But Matthew doth not without a cause attribute that unto him, which was done at his request and in his name. But the two Evangelists do so agree in all circumstances, that it were a folly to imagine two miracles of one. Also I doubt not but the company of soldiers, which the Centurion guided, had their standing in the City of Capernaum, as they were wont to distribute legions for the defence of the cities. When he perceived the manners of the people to be very wicked and corrupt: (for we know that Capernaum being a city near to the sea side, was filled with more superstitions than others,) yet that hindered not but that the country superstitions being condemned, he might have a taste of true and sincere godliness: for he could not build a synagogue for the jews without some envy and danger, neither could he love that nation, but because that he embraced the worship of God alone. Therefore before that Christ healed his servant, he himself was healed of the Lord. And that was wonderful, that a warrior which had passed the seas with a band of soldiers, that he might accustom the jews to bear the yoke of the Romans tyranny, should willingly submit himself and yield obedience to the God of Israel. That Luke sayeth that this servant was dear unto him: he by this means preventeth a doubt which might come into the reader's minds. For we know that the masters had not the servants in such estimation, except they were such as through singular industry, faith, or some other virtue, had obtained their favour. Luke therefore declareth that he was no common or vile bondman, but a faithful servant endued with rare gifts, which was in great favour with his master: for this cause he had so great a care of his life, and did so diligently commend him. But it appeareth by both the Evangelists, that it was a sudden palsy which at the first did put him in despair of life, for the slow palsies are without torments. And matthew sayeth that the young man was grievously vexed. And Luke sayeth he was near unto death: so both sayings prevail to set forth the glory of the miracle, either the sorrow and pain, or the great danger, so that I dare say the less, for the certainty of the manner of the disease.  
LUKE. 5. For he loveth our nation. It is not to be doubted but that the jews commend him for his godliness. For he could not for any other cause love so detested a nation, then for love of the law and worship of God. And by building of a Synagogue, he did evidently declare that he favoured the doctrine of the law. Wherefore they say, and not without a cause, that he was worthy to have Christ show himself bountiful to him, as to a godly worshipper of God. Yet it is to be wondered at, that by their entreaty they should obtain the favour of God for a Gentile, which they themselves contemptuously refused. For if Christ be a minister and a dispenser of the gifts of God for them, why do not they enjoy that grace themselves, before they get it for strangers. But such security doth always reign amongst hypocrites, that they think to make God after a sort obedient unto them, as if it were in their power to make the grace of God subject to their power and wil Then being filled therewith, or rather because they do not vouchsafe to taste thereof at all, they resign it unto others as a thing superfluous.  
MATH. 8. I am not worthy that he should come under my rouse. Because matthew is shorter, he bringeth the man speaking thus himself. But Luke expressing it more fully, sayeth that he gave this in commandment to his friends, but the meaning of both is all one. But there are two cipall points of this sentence. The Centurion sparing Christ, for honour sake, requireth that Christ should not weary himself, because he accounteth himself unworthy of his coming. Then he attributeth so great power to him, that he believeth that by his only will and word, he can restore his servant to life. A wonderful humility: that he should extol a man of a servile and a captive nation so much above himself. And it may be that being accustomed to the pride of the jews, through his own modesty he did not take in ill part to be accounted a profane man, and so was afraid to injury the Prophet of God, if he should be compelled to come to a man that was a Gentile and unclean. What soever the matter is, it is certain that he speaketh from his heart, and that he esteemeth so reverently of Christ, that he dareth not call him to him. Nay, as it followeth in the text in Luke, he accounted himself as unworthy his speech. Yet it may be demanded by what reason he was persuaded so highly to extol Christ: and that which presently followeth, increaseth the doubt the more. Only speak the word and the child shallbe healed. For if he had not known Christ to be the Son of God, it had been superstition to have given the glory of God to a man.  
But it is scarce credible that he could be rightly instructed in the Godhead of Christ, which as yet was unknown almost to all. Also Christ imputeth not, nor chargeth his words with ignorance, but declareth that they proceed of faith. And this reason enforced many interpreaters to think that the Centurion celebrateth Christ as the true and only God. But I think, that when the godly man was fully assured of the divine works of Christ, he simply apprehended the power of God in him. And without doubt he had also heard somewhat of the promised Redeemer. Therefore though he understood not Christ to be God manifested in the flesh: yet he was so persuaded, that the power of God was showed in him, and that such a gift was given him, that in his miracles he showed the presence of God. So he doth not superstitiously ascribe that unto man, which was proper to God: but considering what was committed of God to Christ, he believed that by his word alone, he could heal his servant.  
If any Object, that there is nothing more proper to God, then to do by his word what he pleaseth, & that this mighty power can not without sacrilege be given to a mortal man: that again is easily answered. Although the Centurion did not so subtly distinguish, yet he did not attribute this power to the word of a mortal man, but of God, whose minister he was certainly persuaded Christ was. This he doubted not of. Therefore when as Christ had the power of healing, he acknowledging it to be a heavenly power, doth not tie it to his bodily presence, but is satisfied with his word, from whence he believeth that such power proceedeth.  
The similitude which the Centurion useth, is not taken of the like, as they say: but compareth the less with the greater. For he accounteth more of the Divine power, which he declareth to be in Christ, then of that power which he himself had over his servants and soldiers.  
10. jesus marveled. Although it cannot befall to God to marvel, because that it ariseth of things that are new and unlooked for: yet may it befall to Christ, as he had with our flesh taken upon him man's affections. Now that which Christ sayeth, that he found not so great faith even in Israel, was spoken in a certain respect, and not simply: for if we consider all the points of faith, the faith of Marie did herein at the least excel, that she believed that she was with child by the holy Ghost, and that she should bear the only begotten son of God. Then, that she acknowledged her son borne of her womb, to be her creator, and the maker and only redeemer of all the world. But Christ commended the faith of this heathen man before the faith of all the jews for two especial causes: Namely, that of so little and small a taste of doctrine, he brought forth so great fruit, and that so suddenly: for this was not common, so highly to extol the power of God, which only began to shine as certain sparks, in Christ. Then, whereas the jews were bend to outward signs more than was meet, this heathen man requireth no visible sign: but sayeth that the only word should satisfy him. Christ was a coming to him, not that he needed, but that he might prove this faith of his. Wherefore for this cause especially he commendeth this faith, because he rested upon his word only. What would even one of the Apostles have done? Come Lord, see and touch. This man desireth neither his corporal coming nor his touching: but believeth that there is so great power included in the word, that thereby he doth certainly look for the health of his servant. And he giveth this honour not to the word of a man, but to the word of God, which showeth that Christ is not a private man, but a Prophet sent from God. And hereby may a general rule be gathered, although God would that our salvation should be wrought in the flesh of Christ, and doth daily seal the same by his Sacraments, yet the certainty of the same is to be fetched out of the word. For except this authority be given to the word, that we believe that so soon as God speaketh by his ministers, our sins are forgiven us, and we restored to life, all the hope of our salvation falleth away.  
11. Many shall come from the East. As in the person of the servant, Christ gave a taste, and as it were the first fruits of his grace to the Gentiles: so he teacheth that his master was a token of the calling of the Gentiles which was to come, and of spreading the faith throughout all the world. For he teacheth that they should come, not only out of the next borders, but from the furthest coasts of the world. And though this was witnessed by many prophecies of the prophets, yet at the first this seemed to be absurd and incredible to the jews, which imagined that God was bound to the stock of Abraham. Wherefore this cannot be heard without admiration, that those which were then strangers, should be of the household and heirs of the kingdom of God. And not only so, but the covenant of salvation should presently be published, that all the world might be gathered into one body of the Church, while the Gentiles which should come to the faith, should, as he sayeth, be made partakers of the salvation with Abraham, Isaac and jacob. Hereby we do assuredly gather that the same salvation which is given unto us thorough Christ, was in times past promised also to the Fathers: For otherwise inheritance could not be common, except the faith were one, which is the means to obtain the same.  
In the word sitting down there is an allusion to tables. Yet because we know that the heavenly life needeth not meat and drink, the speech signifieth as much as if it had been said, they shall enjoy the same life.  
12. But the children of the kingdom. Why calleth he them the children of the kingdom, which were nothing less than the children of Abraham? For certainly it is not meet that they should be accounted in the flock of God, which are strangers from the faith. I answer, although they were not rightly of the Church of God: yet because they did occupy a place in the Church, he granteth them this title. Then it is to be noted, that the covenant of God was of such force, that so long as it contiwed in the stock of Abraham, the inheritance of the heavenly kingdom should properly belong to them. At the least, in respect of God himself, they were then as yet holy branches of a holy root: and the forsaking which followed, showeth sufficiently that they were then retained in the household of God. Secondly, it is to be noted, that Christ speaketh not of particular men, but of the whole nation. And this was much harder than the calling of the Gentiles. For it was somewhat tolerable that the Gentiles should be grafted by free adoption into the body of Abraham with his posterity: but that the jews themselves should be thrust out, that the Gentiles might succeed into their empty roomth, that was accounted wonderful. Yet Christ saith, that both these things should come to pass, that God would admit strangers into the bosom of Abraham, and that he would drive out the children. In outward darkness, there is a secret Antithesis. For God declareth that out of his kingdom, which is the kingdom of light, there reigneth nothing but darkness. And the scripture doth metaphorically by darkness signify a horrible grief, which cannot be expressed by words, nor in this life can be comprehended in any sense.  
13. Go, and as thou believest. Hereby it appeareth how lovingly Christ poureth forth his grace, where he obtaineth a vessel of faith opened. For although he speaketh to the Centurion in these words: yet it is not to be doubted, but that by him he calleth us all to hope well. But we are hereby also taught, why God for the most part dealeth more straightly towards us: for our unbelief restraineth his liberality. Therefore if by faith we open a passage for him, he will hear our requests and prayers.  
Matth. Mark. Luke. 7.   
11. And it came to pass the day after that he went into a city called Naim, and many of his disciples went with him, and a great multitude.  
12. Now, when he came near to the gate of the city, behold, there was a dead man carried out, who was the only son of his mother, which was a widow, and much people of the city was with her.  
13. And when the Lord saw her, he had compassion on her, and said unto her, weep not.  
14. And he went and touched the coffin, and, they that bore him stood still, and he said, young man I say unto thee, arise.  
15. And he that was dead, sat up, and beeganne to speak, and he delivered him to his mother.  
16. Then there came a fear on them all, and they glorified GOD, saying, a great Prophet is raised up among us, and GOD hath visited his people.  
17. And this rumour of him went forth throughout all judea, and throughout all the region round about.   
11. And it came to pass. When as in all the miracles of Christ, that analogy is to be holden, which Matthew teacheth, let us know that this young man, which Christ raised from death, is a token of the spiritual life, which Christ restoreth to us. The name of the city maketh for the certainty of the history. To the same purpose also apperteinth that which Luke saith: that a great company followed them both: for both Christ had many companions with him, and many for duty sake, were present with the woman, to perform the burial. Therefore the resurrection of the young man was seen of so many witnesses, that the miracle might not be doubted of. Hither also appertaineth the famousness of the place: for we know that the assemblies were in the gates. And that the dead was carried out of the city, was according to the old manner of all nations. Also Jerome writeth that the city of Naim stood in his time, and it was situated two miles beneath the mount Thabor towards the South.  
12. The only begotten son of his mother. This reason persuaded Christ to raise the young man: for he seeing a widow deprived of her only son, took pity upon her. Neither did he defer his favour, until some should require it, as he did in other places: but he preventeth the prayers of all, and restoreth the young man to his mother, which looked for no such thing. Wherein we have a notable spectacle of his free mercy, while that he quicken us, and raise us up from death. It may be, that by touching the coffin, his mind was to show how little he feared death, and the grave, that he might give us life. And certainly he doth not only vouchsafe to touch us with his hand, that he might give life to the dead: but that he might carry us into heaven, he himself descended into the grave.  
14. Young man, I say to thee. By this phrase Christ declareth how truly Paul teacheth, Rom. 4. 17. God calleth those things which are not, as if they were. He calleth the dead man, and maketh him to hear him, that death itself might suddenly be changed into life. And herein we have first a notable token of the resurrection to come, even as he commandeth, ezechiel 37. 4. to command the dry bones to hear the word of God. Then we are also taught, how Christ doth quicken us spiritually through faith: namely, while he addeth his secret power to his word, so that it pierceth even to the dead souls: even as he saith, joh. 5. 25. The hour cometh, when the dead shall hear the voice of the son of God: and they which hear it, shall live.  
16. There came a fear on them all. It is necessary that the feeling of the presence of God should bring a fear with it. But this difference there is between the fear of unbelievers and the godly: the unbelievers are either astonied through fear, or being afraid, they foam against GOD. But the godly and the religious being touched with a reverence, do willingly humble themselves. Therefore this fear is taken in good part: because that they yielding honour to the power of God, which they behold, they do not only reverence God: but also give thanks to him. That they do say, that God visiteth his people, I understand it not of every visitation, but such as should wholly restore them. The jews were not only fallen, but they lay in a miserable and a vile slavery, as if God had not looked upon them. This only hope remained, that God had promised himself to be their redeemer, after they were afflicted with extreme miseries. Therefore I think that by this miracle they were warned to hope for their restitution at hand. They are only deceived in the manner of the visitation. For though they acknowledge and commend the wonderful grace of God in him, that a great Prophet was risen: yet this title is far inferior to the dignity & glory of the promised Messiah Whereby it appeareth that the faith of that people was then very confused, and overwhelmed with many clouds of fancies.  
Matth. 8. Mark. Luke. 9 
19 Then came there a certain Scribe, and said unto him, Master, I will follow thee, whither soever thou goest.  
20. But jesus said unto him, the Foxes have holes, and the birds of the air have nests: but the son of man hath not whereon to rest his head.  
21. And an other of his disciples said unto him, Master, suffer me to go first to bury my father.  
22. But jesus said unto him, follow me, and let the dead bury their dead.   
57 And it came to pass, that as they went in the way, a certain man said unto him, I will follow thee lord, whither soever thou goest.  
58. And jesus said unto him, the foxes have holes, and the birds of the heaven have nests: but the son of man hath not whereon to lay his head.  
59 But he said to an other, follow me and the same said, Lord, suffer me first to go bury my father.  
60. And jesus said unto him, let the dead bury their dead: but go thou & preach the kingdom of God.  
61. Then an other said, I will follow thee Lord: but let me first● go bid them farewell, which are at my house.  
62. And jesus said unto him, no man that putteth his hand to the plough, and looketh back, is apt to the kingdom of God.   
19 Then came there a certain. Matthew proposeth to us two men, but Luke three: which, when they were all ready to give their name to Christ, yet as they were by their several vices hindered from a right course, so accordingly they received diverse answers. Yet at the first it might seem absurd, that Christ should turn away, and not receive him into his company, which offered presently and without delay to follow him: and retaineth the other with him, which was more slow and not so ready, but asked a time of respite. But he had good reason for both. Whereof proceedeth such readiness of the Scribe, that he should so readily prepare himself to wait upon Christ: but because he did not account how hard and straight the condition was of his followers? It is to be noted that the Scribe, which was accustomed to a quiet and a profitable life, and had been in honour, could not have borne the reproaches, poverty, persecutions, and the cross. This man would follow Christ: but he dreameth of a soft and pleasant way, and of lodgings filled with all good things: when as Christ's disciples should walk through thorns, and should through continual sorrows, go forward to the cross. Therefore the more haste he maketh, the unreadier he is: for he doth even as he that would go to war under the shadow and in dalliance, without sweeting, out of the dust, and without the reach of the darts. It is no marvel to have such refused by Christ: because that as they do rashly thrust in themselves; so being discouraged at the first brunt, and being tried at the first skirmish, they take them to their feet, and do filthily forsake their place. Consider also that this Scribe might seek to be with Christ, that he might be fed at his table freely, daintily, and in idleness. Wherefore let us understand, that we are all admonished, that we should not rashly and carlessly intrude ourselves to be the disciples of Christ, accounting nothing of the cross and troubles: but let us rather consider before hand what a condition remaineth for us. For with this instruction he enterteineth us into his school, that we denying ourselves, should take up our cross.  
20. The Foxes have holes. The Son of God declareth what the condition of his life should be, whilst he was conversant upon the earth: and he prescribeth to all his Disciples what manner of life they ought to frame themselves: yet it is marvel, that Christ saith, that he hath not a foot of ground, where he might lay his head, when as there were many kind and godly men, which would have received him into their house. But it is to be noted, that he said this for admonition sake, least that the Scribe should look for a large and a fat reward, as from a rich master, when the Lord himself lived by entreaty in other men's houses.  
21. That I may bury my father. We have said that the Scribe was refused to be a companion of Christ: because that he rashly thrust in himself, imagining that he should have a profitable kind of life. But this which Christ retaineth had a contrary fault: for this imperfection, that it was heard for him to forsake his father, hindered him, that he would not presently have followed the calling of Christ. But it is to be supposed that he was an old man: because he saith, suffer me, that I may bury him. For this speech declareth that he had not much time left him. Luke declareth that he was commanded of Christ, that he should follow: For the which Matthew saith, that it was one of his disciples. Also he refuseth not the calling, but craveth that he may have liberty for a time to go to do his duty to his father. For his excuse signifieth as much, as if he should say, that he were not free, until his father were dead. But by the answer of Christ we understand that children must so do their duty to their parents, that so oft as God calleth other where, they not regarding the other, should give the chief place to his commandments. For all duties to men ought to give place, so oft as God commandeth that our diligence be employed upon him.  
Now every man must see what God requireth of them, and what the calling asketh of them, to which they are tied: lest the earthly parents should hinder them from yielding the right, which is due to the chief & only father of all men.  
22. Let the dead bury their dead. Christ doth not in these words condemn the duty of burial. For it were filthy and beastly to cast out the bodies of the dead, without burial. And we know that the right of burial was delivered of God to men, and was used amongst the Saints, for to confirm the hope of the last resurrection. His will was only to teach, that whatsoever calleth us back, or hindereth us from a right course, doth savour of nothing but death. As if he should have said: that they alone do live, which apply their endeavours and all the parts of their life to obey God: and they which sit in the world, and do pass by their duty to God, that they might yield themselves obedient to men, are like to dead men, which in vain and unprofitably employ themselves in caring for the dead.  
LV. 60. Go and preach. Matthew saith only, follow me: But Luke doth more plainly declare to what end he was called: namely, that he should be a minister and preacher of the Gospel. For if he should have been left in a private life, there had been no necessity of leaving his father: so that for favour of his father, he faint not from the Gospel. But because the preaching of the Gospel suffered him not to sit at home, Christ for good cause draweth him from his father. But as the wonderful goodness of Christ appeareth in him, that he would bestow so honourable an office upon a man, as yet so weak: so it is worth the labour to note, that he with flattery doth not nourish, but correcteth the fault, which as yet stoocke fast unto him.  
LV. 61. And an other saith. Matthew maketh no mention of this third man. And it appeareth that he was more tied to the world, then at liberty, and ready to follow Christ. He offereth himself to follow Christ, but with an exception, when he hath bid them of his household farewell: that is, when he hath set his business in order at home, as they use, which prepare themselves to go forth or departed. This is the cause why Christ doth so sharply reprove him. For in word he professeth himself to be a follower of Christ: yet he turneth his back towards him, until he had done his earthly business. Now, when Christ saith, that they are not fit for the kingdom of God, which look back, we must diligently seek what he meaneth hereby. They are said to look back, which being entangled with the cares of this world, do suffer themselves to be lead out of the right way: and especially they, which drown themselves in those cares, which make them unprofitable to follow Christ.  
Matth. 9 Mark. 2. Luke. 5. 
1. Then he entered into a ship, and passed over, and came into his own city.  
2. And lo, they brought to him a man sick of the palsy, lying on a bed, and jesus seeing their faith, said to the sick of the palsy, son, be of good comfort, thy sins are forgiven thee.  
3. And behold, certain of the Scribes said with themselves, this man blasphemeth.  
4. But when jesus saw their thoughts, he said, wherefore think ye evil things in your hearts?  
5. For whether is it easier to say, thy sins are forgiven thee, or to say, arise, and walk.  
6. And that ye may know that the son of man hath authority in earth, to f●rg●ue sins, (than said he to the sick of the palsy) Arise, take up thy bed, and go to thy house.  
7. And he arose, and departed to his own house.  
8. So when the multititude saw it, they marveled, and glorified god, which had given such authority to men.  
1. After a few days he entered into Capernaum again, and it was noised that he was in the house.  
2. And anon, many gathered together, insomuch that the places about the door could not receive any more: and he preached the word to them.  
3. And there came unto him, that brought one sick of the palsy, borne of four men.  
4. And because they could not come near unto him for the multitude, they uncovered the roof of the house where he was, and when they had broken it open, they let down the bed, wherein the sick of the palsis lay  
5. Now, when jesus saw their faith, he said to the sick of the palsy, son, thy sins are forgiven thee.  
6. And there were certain of the Scribes, sitting there, and reasoning in their hearts.  
7. Why doth this man speak such blasphemies? who can forgive sins, but God only?  
8. And immediately, when jesus perceived in his spirit, that thus they thought with themselves, he said unto them, why reason ye these things in your hearts?  
9 Whether is it easier to say to the sick of the palsy, thy sins are forgiven thee: or to say, arise, take up thy bed, & walk  
10. And that ye may know the son of man hath authority in earth to forgive sins, he said to the sick of the palsy, 11. I say to thee, arise, & take up thy bed, & get thee hence to thine own house. 12. And by & by he arose, & took up his bed, & went forth before them all, insomuch that they were all amazed, and glorified God▪ saying: we never saw such a thing.  
17. And it came to pass, on a certain day, as he was teaching, that the Priests and doctor's of the law sat by, which were come out of every town of Galyle, & judea, and jerusalem, and the power of the Lord was in him, to heal them.  
18. Then behold, men brought a man lying in a bed, which was taken with a palsy: & they sought means to bring him, and to lay him before him.  
19 And when they could not find what way they might bring him in, because of the press, they went up on the house, & let him down through the sylinge bed & all, in the mids before jesus,  
20. And when he saw their faith, he said unto him, man, thy sins are forgiven the●▪  
21. Then the Scribes and Pharises began to think, saying, who is this that speaketh blasphemies? who can forgive sins, but god only?  
22. But when jesus perceived their thoughts, he answered and said unto them, what think ye in your hearts?  
23. Whether is it easier to say, thy sins are forgiven thee, or to say, arise, and walk.  
24. But that ye may know that the son of man hath authority in earth to forgive sins (he said to the sick of the palsy) I say to thee, arise, take up thy bed, and go to thine own house.  
25. And immediately he rose up before them, and took up his bed whereon he lay, and departed to his own house, praising God.  
26. And they were all amazed, and praised God, and were filled with fear, saying: doubt less we have seen strange things today.   
MAT. 1. And came into his own city. This place declareth that the city of Capernaum was commonly thought to have been the place, where Christ was borne: because that he did much frequent the same. It is not to be doubted, but that the three do set down the same history, although one do more exactly set down the circumstances than the other. Luke saith, that the Scribes came out of diverse parts of judea, in whose sight Christ healed the man sick of a palsy. Yet he declareth that other were also healed by the grace of Christ. For before he come to speak of the man sick of the palsy, speaking in the plural number, saith, that the power of God was showed in healing their diseases. The glory of this miracle was wonderful, that a man taken in all parts of his body, whom they had let down in a bed by cords, suddenly arose both sound & nimble. Yet there is an other especial cause, why the Evangelists do stand more upon this miracle, then upon others: that is, because the Scribes do ●ake in scorn, that Christ should take upon him the power and authority of forgiving of sins: but it was the will of Christ to confirm & seal the same with a visible sign.  
2. And when he had seen their faith. God only knoweth our faith, but in that their painful travail they showed a token of their faith: for they would never have taken upon them so troublesome a business, neither would they have wrestledde with such lets and hindrances, if their minds had not been assured with hope of certain success; so the fruit of their faith appeared in this, that they were not weary, though they could enter in no way. For that opinion seemeth hard to me, that some think Christ, as he was god, knew their faith, which lay hid within. Now because that Christ granted to their faith that benefit, which he was about to bestow upon the man sick of the palsy, it is accustomed to be demanded in this place, how much men may be helped by the faith of other men. And first it is certain, that the faith of Ahraham profited his posterity, while that he embraced the free covenant of salvation offered to him and to his seed. The same may be also taught of all the faithful, that through their faith, they cause the grace of God to spread to their children, and that before they are borne. And that hath place in young infants, which by reason of their age, are not capable of faith. But they which are of age, and have not faith of their own (whether they be strangers or borne of God's children) in respect of the eternal salvation of the soul, cannot be holp by the faith of others, but by means. For whereas our prayers are not without fruit, wherein we ask of God, that he would convert the unbelievers to repentance; it appeareth that our faith doth profit them: yet so that they cannot be saved, until that they have faith themselves. And it is well known, that whereas there is a mutual consent of faith, there the salvation of some is again holp of others. This also is without controversy, that the unbelievers have earthly benefits bestowed upon them for the godlies sake. Concerning this present place, though it is said, that Chrst was moved by the faith of others: yet the sick man could not have his sins forgiven, except he had faith of his own. Christ doth often give the health of body to the unworthy, as God doth daily make his sun to rise upon the good and evil: but he reconcileth us unto himself by no other means but by faith: wherefore that figure Sinecdothe is in that word them: because that Christ did not so behold the faith of them that bore the sick man, but that he beheld also his own faith.  
Thy sins are forgiven thee. Christ in these words seemeth to promiss to the man sick of the palsy, more than he sought for: but when he would cure his body, he beginneth to take away the cause of his disease, and also he teacheth the man sick of the palsy, how he came by that sickness, and how he ought to make his prayers. For because that commonly men d●e not think those pains, which they endure, to be God's whips, they do only wish for release and ease in the flesh, and are careless for their sins. Like as if a sick man neglecting his disease, should only seek remedy for his present grief. But the only deliverance from all troubles is, to have God merciful unto us. Sometime it falleth out, that the wicked escape out of their troubles, and yet have God no less their enemy then before: but while they think themselves discharged, they presently fall either into the same dangers again, or into more, and those more grievous, which do testify that there is no measure nor end, until the wrath of God be appeased: as he witnesseth by the Prophet Amos 5. 19 If thou escape from a Lion, a Bear shall meet thee: if thou shut thyself into a house, a serpent shall bite thee. So this phrase of speech is oft used in the scriptures, to promiss forgiveness of sins, when release of pain is sought for.  
It behoveth us also to use this order in prayers, that being admonished of our sins, by the feeling of our sorrows, we might first be careful, to obtain forgiveness, that God being reconciled unto us, might withdraw his hands from punishing.  
3. And beh●ld, certain of the Scribes. They accuse Christ of blasphemy, and of sacrilege, because he challengeth that unto himself, which is proper to God. For the other two Evangelists do add, who can forgive sins, but God alone. Also it is not to be doubted, but that their desire to speak evil, carried them headlong to this wicked judgement. If they think it worthy to be reproved, why do they not search it out? Then, sith the speech is ambiguous, and Christ speaketh no otherwise, than the Prophets were wont, when they witnessed the grace of God, why do they take it in the worse part, which might be more favourably interpreted? Therefore it appeareth, that they were first infected with evil will and choler, which do so gladly take an occasion to condemn Christ. Also they do secretly imagine in their hearts, how in his absence they may disfame him amongst their companions. This is truly said of them, that God only hath power and authority to forgive sins, but they conclude evil, that it belongeth not to Christ, when as he was God manifested in the flesh. It was their duty to have demanded by what right Christ took that authority upon him. Now, without any inquiry, they imagine him to be some of the common sort of men, they do rashly proceed to condemn him.  
4. When jesus saw their thoughts. Herein doth he make a manifest show of his godhead, in that he uttereth their secret thoughts. For no man knoweth what is in man, save his spirit, 1. Cor. 2. 11. Therefore Mark addeth that he knew in his spirit: as if he should have said, man could not discern that, which lay hid in their hearts: but Christ by his divine spirit searched and pierced thither. And he saith, that they thought evil things, not that it grieved them to have that attributed to a mortal man, which God challengeth to himself alone: but because they did proudly and maliciously refuse God, offering himself openly unto them.  
5. Whether is it easier, The meaning is: Sith it is not easier by a word to give life to a dead body, then to forgive sins, it ought not to be wondered at, that he forgiveth sins, whereas he performeth the other. But Christ seemeth to reason very slenderly: For as much as the soul excelleth the body: so much doth forgiveness of sins, exceed the curing of the body. But it is easily answered: for Christ applieth his speech to their capacity, which as they were men unregenerate; so were they more moved with outward signs, then with all the spiritual power of Christ, which availed to everlasting salvation. So in john 5. 28. he proveth the effectual power of the Gospel to give life to men, by this, that at the last day he will raise up with his voice the dead out of their graves. Therefore this argument was forcible enough to confute them, which did most esteem of an outward miracle, that they could not rightly deny, but that he had forgiven the sick-man's sins; while that he restored him strength and health: because that the forgiveness of sins appeared by this effect.  
6. Hath authority in earth. This power was far beyond that, which was committed to the Apostles, and which the Pastors of the Church do execute at this day. For they do not forgive, but testify forgiveness, while that they utter the embassage committed unto them. But Christ in these words affirmeth, that he is not only a minister and a witness of this grace, but also the author of the same. But what meaneth that clause, upon earth? For why should he say, that we had our sins forgiven us here, except the same were confirmed in heaven? Namely, this was the will of Christ, to show that they nead not to seek far for forgiveness of sins: because that in his person it was brought as it were into men's hands. For (such is our readiness to distrust) we never dare account God to be merciful towards us, except he coming near, do show himself familiarly unto us. Now, because that Christ for this cause came down to the earth, that he might offer to men the present grace of God, he is said to forgive sins upon earth: because that in him, and through him, the will of GOD was revealed, which, to the capacity of the flesh, was hid before, above the clouds.  
●●. When the multitude saw it. For this marveling, whereof here is mention made, the other two do say they were astonished or amazed. Luke also addeth that they were afraid: but it is the purpose of them all to teach, that the power of God was not only simply known, but that they were all stricken into a marveling: so that they were enforced to give the glory to God. But the fear which followed this marveling, prevailed thus far, that they should not murmurre against Christ, but that they should reverently submit themselves unto him, as to a Prophet of God.  
Matthew expressly saith, that they glorified God, which had given such power unto men; wherein they seem to be far wide. For though they see a man with their eyes, yet in their mind they ought to behold in him somewhat above man. This was well done, that they affirm that the nature of man in Christ was endued with so great power, for the good of all mankind: but their confession was somewhat erroneous, because they do not as yet understand him to be God, manifested in the flesh. In sum, this was true, that God had given such power to men, but these men, which knew not the majesty of God joined with flesh, did not as yet understand the manner and cause of the giving.  
Matth. 9 Mark. 2. Luk. 5. 
9 And as jesus passed forth from thence, he saw a man sitting at the receipt of custom, named Matthew: and he said unto him, follow me, and he arose, and followed him.  
10. And it came to pass, as jesus sat at meat in his house behold many Publicans & sinners, that came thither, sat down at the table, with jesus and his disciples.  
11. And when the Pharises saw that, they said to his disciples, why eateth your master with Publycans and sinners?  
12. Now, when jesus heard it, he said unto them, the hole nead not a Physician, but they that are sick.  
13. But go ye, and learn what this is, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.  
13. Then he went again toward the sea, and all the people resorted unto him, and he taught them.  
14. And as jesus passed by, he saw Levi the son of Alpheus sit at the receit of custom, and said unto him, follow me, and he arose and followed him.  
15. And it came to pass, as jesus sat at table in his house, many publicans and sinners sat at table also with jesus and his disciples: for there were many that followed him,  
16. And when the Scribs and Pharises saw him eat with the publicans & sinners, they said unto his disciples: how is it, that he eateth and drinketh with Publicans and sinners?  
17. Now, when jesus heard it, he said unto them: the hole have no need of the Physician, but the sick, I came not to call the righteous, but the sinners to repentance.  
27. And after that he went forth, and saw a Publycan, named Levi, sitting at the receipt of custom, and said unto him, follow me.  
28. And he left all, rose up, and followed him.  
29. Then Levi made him a great feast in his own house, where there was a great company of Publycans, and of other, which sat at table with them.  
30. But they that were Scribs and Pharises among them, murmured against his disciples. saying, why eat ye, and drink ye with Publycans & sinners?  
31. Then jesus answered, & said unto them, they that are hole, need not the Physician, but they that are sick.  
32. I came not to call the righteous, but sinners to repentance.   
9 Sitting at the receit of custom. That Matthew is received from the custom house (which place as it was wont to be given to spoils and unjust exactions, so it was then become most infamous) not only into the fellowship of Christ, but is also called to the office of an Apostle: We have herein a notable example of the favour of God. And it was the will of Christ to choose into that office not only simple and unlearned men, that he might overthrow the wisdom of the world: but also this Publycan, which had lived a life not to be commended, full of divers corruptions that he might be a spectacle of his gracious goodness, & that he might teach in his person, that the calling of us all doth not depend upon the deserving of our own righteousness, but of his mere liberality. Therefore Matth. was not only a witness and a preacher of the grace given in Christ, but also a testimony and a figure of the same. Now in this he declareth his thankfulness, that he is not ashamed to commit to perpetual memory what manner of man he was, and from whence he was taken, that he might the more set forth the grace of Christ in his own person. After the same manner speaketh Paul, 1. Tim. 1. 15. This is a true saying, and by all means worthy to be received, that Christ jesus came into the world to save sinners, of whom I am chief. It appeareth that this was a gentile name, in that Mark and Luke do name him Levy: but the cause why he took this foreign name was: because he was a Publican. Follow me. It is not to be doubted, but that Christ showed in more words to what purpose, & upon what condition he called him: and that is more plainly gathered out of Luke, who saith that he arose, & left all, that he might follow Christ. For it was not necessary, that he should have left all things, except he had been called to be a daily disciple of Christ, & in hope of an Apostleship. Further, we behold the divine efficacy of the voice of Christ, in this, that he is so quickly ready to obey: not that it inwardly pierceth alike into the hearts of all men, into whose ears it soundeth: but it was the will of Christ to show a singular example in this man, that we might know that he was not called by man.  
L V 29. And he made him a feast. This seemeth to differ from that which Luke had said, that he had left all things: But the answer is easy, Math. rejecting all impediments, giveth himself wholly to Christ: yet so that he did not cast away his substance belonging to his household. While Paul by the example of soldiers exhorteth the ministers of the word, that they being freed and delivered from all impediments, should employ their endeavour upon the church, saith, 2. Tim. 2. 4. No man that warreth, entangleth himself with the affairs of this life: because he would please him, that hath chosen him to be a soldier: but he doth not mean that they which are chosen to be soldiers; do divorce their wives from them, forsake their children, and renounce their houses for ever: but for a time to abstain from their houses and from all cares. Nothing withheld Matthew, but that he followed whither Christ called him, and yet so far as the estate of his calling did permit, he did freely use his house & his goods. But it behoved him to bid the custom house farewell: because that being occupied there, he could not be a companion of Christ. The greatness of the feast is not so much referred to the multitude of the guests, as to the plenty and daintiness of the meats. For we know that Christ used not that austerity, but that he suffered himself sometime to be daintily entertained of rich men; yet so as all gluttony was secluded. And it is not to be doubted, but as he was a singular example of temperance, so he would exhort his hosts to a moderate and a mean diet, and would never suffer prodigal and excessive daintyes. That Matthew saith that sinners came: that is, men of most wicked life, or noted with infamy: by this it came to pass, that the Publicans did not eschew the company of such, because that they themselves were commonly hated and infamous. For as a little correction doth make them that sin ashamed: so too much severity doth drive some to despair, so that they casting by all shame, do throw themselves into all filthiness. It was no offence to gather tribute or custom: but when as the publicans saw themselves rejected as profane and detestable men, through the common reproach, they did not despise, but rejoiced in the company of the infamous, and sometime they thrust in themselves amongst the adulterers, the drunkards, and such like: whose wickedness they would have condemned, and they would have been nothing like them, if they had not been driven to this necessity by open hatred and reproaches.  
MAT. 11. Why eateth your master with Publycans. The Scribes do assault the disciples of Christ, and that they may procure them to fall away, they lay forth that, which at the first sight is evil and shameful. For, to what purpose became he a peculiar master to them, but that they should withdraw themselves from the common people, that they might lead a more holy life. But it seemeth that he leadeth them from an honest and tolerable estate of life to a profane licentiousness, that they might defile themselves with filthy guests. This reproach might have driven the disciples, which were as yet but rude and flexible, to forsake their master. But they do well, in that they make their complaint to their master: because they themselves were not sufficiently armed against this cavil: for Christ answering for them, confirmeth them against the time to come.  
12. The Hole nead not. By Christ's answer it appeareth that the Scribes offended two ways: that they made no account of the office of Christ: and that in sparing their own faults, they do proudly despise all other. Which thing must therefore be noted: because that this disease hath always been too common. For hypocrites being full and drunken with a windy hope of their own righteousness, do not account wherefore Christ was sent into the earth: they know not in how great a labyrinth of mischiefs mankind is drowned, how horrible a wrath and curse of God doth lie upon all men, and with how confused a heap of sins they are pressed down: and so it cometh to pass, that they being not moved with the miseries of men, do never think upon any remedy. And now they pleasing themselves, will not abide to be brought into order, and they think themselves unworthy to be accounted amongst sinners. Christ reproveth this second error, by answering that the whole nead not a Physician. For by a figure he teacheth that they are therefore offended at the beholding of sinners: because they challenge themselves to be righteous. Because (saith he) you are hole, you despise the sick; so that you loathe them, and the sight of them is troublesome unto you: but it behoveth a Physician to be far otherwise. After he showeth that he must take upon him the part of a Physician, because that he was sent of the father to call sinners. And though Christ beeginneth with reproving them: yet if we desire to profit in his doctrine, that must be especially holden, which he setteth down in the second place▪ namely, that his coming was, that he might give life to the dead, that he might justify the guilty and condemned, that he might cleanse the polluted, and them that are defiled with filthiness: that he might pull them that are lost even from the hells: that he might clothe them with his glory, which are covered with filthiness: that he might renew them that are corrupt with the filthiness of sins, and prepare them for a blessed immortality.  
If we consider that this is his duty and the end of his coming, If we remember that for this cause he put upon him our flesh, shed his blood, became a sacrifice of death, and descended even to hell, it shall never seem strange unto us: the vilest amongst men, even those that are covered with a dunghill of sins, are gathered by him into salvation.  
He seemeth to thee to be unworthy of the grace of Christ, whom thou dost abhor: why then became Christ a sacrifice for sin, and accursed, but that he might reach out his hand to accursed sinners? Now if we begin to loathe that both Baptism, and also the holy Supper doth join us in company with wicked men; so that their company shall seem to defile us with any blot, let us presently enter into ourselves, to search our own sins without flattery. And this examination shall bring us to this pass, that we will gladly suffer ourselves to be washed in the same fountain with the most unclean, so that we will not refuse that righteousness, which he commonly offereth to all the wicked, that life given to the dead, and salvation to them that were lost.  
13. Go ye, and learn. He sendeth them away, and commandeth them to depart: because they seemed to be stubborn, and such as would not learn. Or he showeth that they contend with God and the prophet, which through pride being become cruel, do grudge that the wretched should be helped, and that physic should be ministered to the sick. This testimony is taken our of the prophet Osea. 6. 6. where the prophet preaching of the vengeance of God against the jews, lest they should take exception that they observed the outward worship of God, as they were accustomed in security to brag of their ceremonies: he affirmeth that GOD is not pleased with their sacrifices, where their minds are void of godliness, and their manners estranged from integrity and righteousness. But that GOD saith, that he will not have sacrifices, appeareth by the second clause to be spoken by comparison, that the knowledge of God is more to be desired then sacrifices. By which words he doth not precisely reject sacrifices: but he maketh less account of them, then of godliness and faith. Yet we must so account, that faith and spiritual worship do of themselves please God, that charity and the duties of men towards their neighbours are required for themselves. The sacrifices are but accidents (as they say) which are of no estimation or account, whereas truth itself is wanting. Of the which thing I have entreated more at large upon the tenth chapter to the Hebrews. In that word mercy the figure synecdoche is to be noted: For under one part the Prophet comprehendeth what duty soever we own unto our brethren.  
For I came not. Although this is spoken to overthrow the pride and the hypocrisy of the Scribes: yet it generally containeth a very profitable doctrine. For we are admonished that the grace of Christ shall no otherwise profit us, then while we being grieved with our sins, and sighing under the burden of them, do humbly come unto him. Again, drive some to despair, so that they casting by all shame, do throw themselves into all filthiness. It was no offence to gather tribute or custom: but when as the publicans saw themselves rejected as profane and detestable men, through the common reproach, they did not despise, but rejoiced in the company of the infamous, and sometime they thrust in themselves amongst the adulterers, the drunkards, and such like: whose wickedness they would have condemned, and they would have been nothing like them, if they had not been driven to this necessity by open hatred and reproaches.  
MAT. 11. Why eateth your master with Publycans. The Scribes do assault the disciples of Christ, and that they may procure them to fall away, they lay forth that, which at the first sight is evil and shameful. For, to what purpose became he a peculiar master to them, but that they should withdraw themselves from the common people, that they might lead a more holy life. But it seemeth that he leadeth them from an honest and tolerable estate of life to a profane licentiousness, that they might defile themselves with filthy guests. This reproach might have driven the disciples, which were as yet but rude and flexible, to forsake their master. But they do well, in that they make their complaint to their master: because they themselves were not sufficiently armed against this cavil: for Christ answering for them, confirmeth them against the time to come.  
12. The Hole nead not. By Christ's answer it appeareth that the Scribes offended two ways: that they made no account of the office of Christ: and that in sparing their own faults, they do proudly despise all other. Which thing must therefore be noted: because that this disease hath always been too common. For hypocrites being full and drunken with a windy hope of their own righteousness, do not account wherefore Christ was sent into the earth: they know not in how great a labyrinth of mischiefs mankind is drowned, how horrible a wrath and curse of God doth lie upon all men, and with how confused a heap of sins they are pressed down: and so it cometh to pass, that they being not moved with the miseries of men, do never think upon any remedy. And now they pleasing themselves, will not abide to be brought into order, and they think themselves unworthy to be accounted amongst sinners. Christ reproveth this second error, by answering that the whole nead not a Physician. For by a figure he teacheth that they are therefore offended at the beholding of sinners: because they challenge themselves to be righteous. Because (saith he) you are hole, you despise the sick; so that you loathe them, and the sight of them is troublesome unto you: but it behoveth a Physician to be far otherwise. After he showeth that he must take upon him the part of a Physician, because that he was sent of the father to call sinners. And though Christ beeginneth with reproving them: yet if we desire to profit in his doctrine, that must be especially holden, which he setteth down in the second place▪ namely, that his coming was, that he might give life to the dead, that he might justify the guilty and condemned, that he might cleanse the polluted, and them that are defiled with filthiness: that he might pull them that are lost even from the hells: that he might clothe the with his glory, which are covered with filthiness: that he might renew them that are corrupt with the filthiness of sins, and prepare them for a blessed immortality.  
If we consider that this is his duty and the end of his coming, If we remember that for this cause he put upon him our flesh, shed his blood, became a sacrifice of death, and descended even to hell, it shall never seem strange unto us: the vilest amongst men, even those that are covered with a dunghill of sins, are gathered by him into salvation.  
He seemeth to thee to be unworthy of the grace of Christ, whom thou dost abhor: why then became Christ a sacrifice for sin and accursed, but that he might reach out his hand to accursed sinners? Now if we begin to loathe that both Baptism, and also the holy Supper doth join us in company with wicked men; so that their company shall seem to defile us with any blot, let us presently enter into ourselves, to search our own sins without flattery. And this examination shall bring us to this pass, that we will gladly suffer ourselves to be washed in the same fountain with the most unclean, so that we will not refuse that righteousness, which he commonly offereth to all the wicked, that life given to the dead, and salvation to them that were lost.  
13. Go ye, and learn. He sendeth them away, and commandeth them to depart: because they seemed to be stubborn, and such as would not learn. Or he showeth that they contend with God and the prophet, which through pride being become cruel, do grudge that the wretched should be helped, and that physic should be ministered to the sick. This testimony is taken our of the prophet Osea. 6. 6. where the prophet preaching of the vengeavance of God against the jews, lest they should take exception that they observed the outward worship of God, as they were accustomed in security to brag of their ceremonies: he affirmeth that GOD is not pleased with their sacrifices, where their minds are void of godliness, and their manners estranged from integrity and righteousness. But that GOD saith, that he will not have sacrifices, appeareth by the second clause to be spoken by comparison, that the knowledge of God is more to be desired then sacrifices▪ By which words he doth not precisely reject sacrifices: but he maketh less account of them, then of godliness and faith. Yet we must so account, that faith and spiritual worship do of themselves please God, that charity and the duties of men towards their neighbours are required for themselves. The sacrifices are but accidents (as they say) which are of no estimation or account, whereas truth itself is wanting. Of the which thing I have entreated more at large upon the tenth chapter to the Hebrews. In that word mercy the figure synecdoche is to be noted: For under one part the Prophet comprehendeth what duty soever we own unto our brethren.  
For I came not. Although this is spoken to overthrow the pride and the hypocrisy of the Scribes: yet it generally containeth a very profitable doctrine. For we are admonished that the grace of Christ shall no otherwise profit us, then while we being grieved with our sins, and sighing under the burden of them, do humbly come unto him. Again, weak consciences are here put in a certain hope: for they nead not fear lest Christ should reject sinners, because that he descended from his heavenly glory to call them.  
But that clause is also to be considered, to repentance: that we might know that our forgiveness is not such, as nourisheth sins but such as calleth us to endeavour ourselves to live holily and godly. For he reconcileth us to the father with this condition, that being redeemed with his blood, we should offer ourselves true sacrifices, as Paul teacheth, Titus, 2, 12. Herein appeareth the mercy and love of GOD, that denying worldly lusts, we should live soberly and righteoussly, etc.  
Matth. 9 Mark. 2. Luke. 5. 
14. Then came the disciples of john to him, saying: why do we and the Pharises fast oft, and thy disciples fast not?  
15. And jesus said unto them, can the children of the marriage chamber mourn as long as the bridegroom is with them: but the days will come, when the bridegroom shall be taken from them, and then shall they fast.  
16. Moreover, no man peeceth an old garment▪ with a piece of new cloth: for that that should fill it up, taketh away from the garment, and the brea●h is worse.  
17. Neither do they put new wine into old vessels for then the vessels would break, and the wine would be spilled, and the vessels should perish: but they put new wine into new vessels, and so are both preserved.  
18. And the disciples of john, & the Pharises did fast, and came and said unto him, why do the disciples of john and the Pharises fast, and thy disciples fast not?  
19 And jesus said unto them, can the children of the marriage fast, whiles the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.  
20. But the days will come, when the bridegroom shall be taken from them, and then shall they fast in those dates.  
21. Also no man soweth a piece of new cloth in an old garment: for else the new piece taketh away the filling up from the old, & the breach is worse.  
22. Likewise no man putteth new wine into old vessels: for else the new breaketh the vessels, and the wine runneth out, and the vessels are lost: but new wine must be put into new vessels.  
33. Then they said unto him, why do● the disciples of john fast often, and pray, and the disciples of the Pharises also, but thine eat and drink?  
34. And he said unto them, can ye make the children of the wedding chamber to fast, as long as the bridegroom is with them?  
35. But the days ●will come, even when the bird rom shall be taken from them: then shall they fast in those days.  
36. Again he spoke also to them in a parable: no man putteth a piece of a new garment into an old vesture: for then the new renteth it, and the piece taken out of the new, agreeth not with the old.  
37. Also no man poureth new wine into old vessels: for then the new wine will break the vessels, and it will run out, and the vessels will perish.  
38. But new wine must be powered into new vessels: so both are preserved.  
39 Also no man that drinketh old wine, straightway desireth now: for he saith, the ●lde is better.   
14. Then came. Luke bringeth in the Pharises speaking: Mark seemeth to join them both together. And it is not to be doubted, but that the Pharises maliciously endeavoured by this subtlety to draw the disciples of john to their side, and to quarrel with the disciples of Christ. Their likeness in prayers and fastings was a plausible bait to make them join in fellow ship: And the contrary behaviour of Christ was an occasion of discord and displeasure to the froward and them that were too much given to please themselves. By this example we are admonished wisely to take heed, least wicked and crafty men do by any light pretence sow discords amongst us. Truly Satan is a marvelous workemanne in forging such deceits: and it is an easy matter to disturb us about a matter of nothing. And we must especially beware, least for outward rites the consent of faith he hindered, and the band of charity be broken. All men almost are troubled with this disease; so that they attribute more than is meet to ceremonies and elements of the world (as Paul calleth them, Colloss. 2. 8. Galla. 4. 3. 9) So that they doubt not to prefer those first rudiments far beyond the chief perfection.  
Then followeth of frowardness and pride an other mischief: for that all men would gladly drive the whole world to follow their example. If any thing please us, we do presently desire that it should pass for a law, that others should live according to our pleasure. When we read here that the disciples of john were taken with the snares of Satan: let us first learn that holiness consisteth not in things that be outward and indifferent, and also to bridle us with the bridle of moderation and equity, lest we desire to bind others to follow our pleasure: but let every man remain in his own liberty. I think that john exercised his disciples in a certain rule of fasting and prayers, and had for that end ceteine appointed days for fastings, and a prescript form, and certain appointed hours for prayers: and therefore I account these prayers amongst outward rites. For though calling upon God is one of the chiefest in spiritual worship, yet the same being framed to the rude capacity of men, is worthily accounted amongst ceremonies and things indifferent, the observation whereof ought not too severely to be urged. Now, why john's discipline was more straight than Christ's, I have said other where, and shall have more convenient place to speak of the same again.  
15. The children of the bridegroom. Christ excuseth his disciples by the circumstance of the time: because that God would as yet handle them gently, as if they were in the marriage chamber. For he compareth himself to a bridegroom, which maketh his friends merry with his presence.  
1. chrysostom thinketh that this similitude was taken out of the testimony of john Baptist. He that hath the bride is the bridegroom: which opinion I do not reprove, but I do not think that it is of sufficient force. Let this satisfy us, that Christ saith, that he spareth and cherisheth his disciples so long as he is conversant with them.  
But, lest any man should envy that short time of pleasure, which they had, he declareth that they shall shortly be handled more hardly & more straightly. And so this is the excuse, that prayers and fasting do belong to them that are sad and in adversities: I speak of extraordinary prayers, whereof he maketh mention in this place. But it was Christ's will by a little at once to accustom them to bear greater things, and he would not lay a greater burden upon them, until they had gotten more strength.  
Hereof for doctrine may two things be gathered: we may not murmurre, if GOD at any time do bear with the infirmity of our brethren, and do handle them gently, while that he doth handle us more hardly and more straightly. Then, if at any time GOD give us a release from sorrow and troubles, we must take heed that we become not drunken with delights, but let us rather remember that the marriages shall not last always. The children of the bridegroom, or of the bride chamber, is used in the Hebrew phrase for the guests bidden to the marriage.  
16. No man peeceth an old garment. He confirmeth the former sentence with two similitudes: whereof the one is taken of garments, and the other of wine vessels. They that think that old garments and old bottelles are compared to the Pharises, and the new wine and new cloth to the doctrine of the Gospel, have no colour. But the similitude is very apt and fit for the present matter: if we interpret this of the weak and tender disciples of Christ, and of discipline more hard and straight than they were able to bear. He reporteth it not, as if antiquity were not fit for young scholars: neither doth Christ compare his disciples to old bottelles, and torn garments, as if they had been worn with long use: but because they were weak, and not strong enough.  
The sum is this, that all men generally are not to be driven to one, and the same manner of living: because their estate is unlike, and all things do not agree to all men, the weak are especially to be borne with, lest they be broken with violence, or overthrown with the weight of the burden. Further, Christ speaketh after the manner of the country: in that he useth the name of bottelles for barrels or firkinnes.  
LV. 39 No man that drinketh old wine. Luke only maketh mention of this, and it doth very well agree with that, which goeth before. And although it is diversly wrested by the interpreters: yet I do simply take it to be an admonition to the Pharises, least they give more credit than is meet to an old received custom. For how cometh it to pass that wine not altering the taste, should not please all men's mouths alike: but, because that use and custom doth frame the taste? By this order, which Christ useth towards his disciples, it followeth that, that, which hath but small pomp and show, is nothing less to be accounted of: as old wine, though it doth not fume so as new wine doth, yet it is as pleasant, and as good for nourishing the body.  
Mat. 9 Mark 5. Luke 8. 
18. While he thus spoke unto them: behold there came a certain ruler, and worshipped him, saying: My daughter is now deceased, but come and lay thine hand on her, and she shall live.  
19 And jesus arose, and followed him with his disciples.  
20. And behold a woman which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment.  
21. For she said in herself: If I may touch but his garment only, I shall be whole.  
22. Then jesus turned him about, and seeing her, did say: Daughter be of good comfort, thy faith hathmade thee whole: and the woman was made hole at that hour.  
22. And behold there came one of the rulers of the Synagogue, whose name was jairus: and when he saw him, he fell down at his feet.  
23. And besought him instantly, saying: My little daughter lieth at the point of death: I pray thee that thou wouldst come and lay thine hands on her, that she may be healed, and live.  
24. Then he went with him, and a great multitude followed him, and thronged him.  
25. And there was a certain woman, which was diseased with an issue of blood twelve years.  
26. And had suffered many things of Physicians, and had spent all that she had, and it availed her nothing, but she became much worse.  
27. And when ●he had heard of jesus, ●hee came in the press behind, and touched his garment.  
28. For she said: If I may touch but his clothes, I shallbe hole.  
29. And strait way the course of her blood was dried up, and she felt in her body, that she was healed of that plague.  
30. And when jesus did know in himself the virtue that went out of him, he turned him round about in the press, and said, who hath touched my clothes?  
31. And his disciples said unto him: Thou seest the multitude throng thee, and sayest thou who did touch me?  
32. And he looked round about, to see her that had done that.  
33. And the woman feared and trembled: for she knew what was done in her, and she came and fell down before him, and told him the whole truth.  
34. And he said to her: Daughter, thy faith hath made thee hole: Go in peace, and ●e hole of thy plague.  
40. And it came to pass when jesus was come again, that the people received him, for they all waited for him.  
41. And behold there came a man named jairus, and he was the ruler of the Synagogue, who fell down at jesus feet, and besought him that he would come into his house.  
42. For he had but a daughter only, about twelve years of age, and she lay a dying, and as he went the people thronged him.  
43. And a woman having an issue of blood twelve years long, which had spent all her substance upon Physicians, and could not be healed of any.  
44. When she came behind him, she touched the hem of his garment, and immediately her issue of blood staunched.  
45. Then jesus said, who is it that hath touched me? When every man denied, Peter said, and they that were with him, master, the multitude thrust thee, and tread on thee, and sayest thou, who hath touched me?  
46. And jesus said: Some one hath touched me: for I perceive that virtue is gone from me.  
47. When the woman saw that she was not hid, she came trembling, and fell down before him, and told him before all the people, for what cause she had touched him, and how she was healed immediately.  
48. And he said unto her: Daughter, be of good comfort, thy faith hath made thee hole, go in peace.   
18. While he thus spoke. They that imagine that Mark and Luke do not set down the same history which matthew doth, are so plainly confuted out of the text, so that it need not any long disputation. Three with one mouth do say that Christ was required by the ruler of the synagogue, that he would come to his house to heal his daughter. In this they differ, that the name of jairus is suppressed by matthew, and is set down by Mark and Luke. And he bringeth in the father speaking thus: my daughter is deceased, the other two do say that she was at the point of death, and that he was told of her death by the way, as he was bringing Christ. But in that there is no difficulty: for Matthew endeavouring to be short, doth in a word set down together those things which the other do digest distinctly in their places. But seeing all other things do so aptly agree together, sith so many circumstances do concord in one, as if three fingers should seem to be directed together to show one thing, no reason doth suffer this history to be drawn to divers times. The Evangelists do with one mouth declare, that when Christ was required of the ruler of the synagogue to come to his house, by the way a woman was healed of an issue of blood by a secret touching of his garment, and that Christ after he was come into the ruler's house, did raise a dead maiden. So I do not think it needful to use a long circumstance of words, to prove that the three do report one and the same history. Let us now come to the particulars. Behold a certain ruler. Although it appeareth by the other two Evangelists that his faith was not so strong, that he hoped that he could restore his daughter to life: yet it is not to be doubted, but that he being rebuked by Christ, conceived a greater hope than he had brought from home. But Matthew (as it is said) endeavouring to be short, placeth in the beginning that which was wrought in success of time, yet the history is thus to be gathered: that jairus first demanded to have his daughter cured of her disease: and then to be restored from death to life, after, when Christ had encouraged him. Worshipping is taken for the bowing of the knee, as we gather by the words of Mark and Luke: for jairus did not give divine honour to Christ, but worshipped him as a Prophet of God. And it is well known that the bowing of the knee was very common amongst the inhabitants of the East. Come and lay thine hand on her. We have here a notable spectacle of the favour of God towards us: if thou comparest the ruler of the synagogue, with the Centurion a heathen man, thou wilt say that in him there was a full great light, & in this scarce one little drop of faith: he imagineth that Christ hath no power to do her good, except he touch her, and having received word of her death, he is so afraid as if there were no further remedy. Therefore we see that his faith was weak and very cold: but that Christ yieldeth to his requests, and encourageth him to hope well, declareth that his faith how small so ever it was, was not utterly rejected. Therefore though we be not instructed fully in the faith, as it were to be wished, yet there is no cause why our weakness should hinder us or drive us from calling upon God.  
20. A woman which was diseased with an issue of blood. The Evangelists do expressly declare that this issue of blood had endured for the space of 12. years, and that the woman had not been slack in seeking remedies, in so much that she had consumed all her substance upon Physicians, whereby the glory of the miracle was so much the greater. For it doth evidently appear that the disease being incurable, was not healed by the power of man, and that so suddenly, and by the touching of his garment only. But that the woman thought she should be presently whole, if she might only touch his garment, was the singular work of the holy Ghost, and may not be drawn to a general rule. We know how overthwartly superstition playeth with a foolish & an unadvised imitation of holy men: but they are Apes and not imitators, which take upon them to follow any one singular example, without a commandment from God, and rather after their own fancy, then by the direction of God's spirit. Also it may be that the faith of the woman, had mixed in it some fault or error, which Christ through his mercy doth tolerate & pardon. And that after she was found to be the party, she doth fear and tremble, such doubting cannot be excused, because it is contrary to faith. Why doth she not rather directly come to Christ? If she would not for reverence, from whence then did she hope for help, but by his mercy? Then how cometh it to pass, that she feareth as one that had offended, if she were persuaded of his favour? Christ voutchsafeth to commend her faith. For that is it which I touched even now, God doth deal lovingly & gently with his, so that he accepteth their faith, though it be maimed and weak, not imputing the defects and wants of the same. Therefore this woman came to Christ by the direction of faith. But that she stack in his garment, rather than she would by prayers offer herself unto him to be healed, she did peradventure of an unadvised zeal somewhat go out of the way: especially sith that by and by after, she showeth that she attempted it of a doubtful and a wavering mind. But if we grant that she was thus directed by the spirit, yet that rule remaineth fast, that our faith must not be carried hither and thither by private examples, because it must be thoroughly grounded upon the word of God, according to that saying of Paul, Rom. 10. 17. faith cometh by hearing, and hearing by the word of God.  
This admonition is very profitable, that we should not give the title of faith to every vain conceived opinion: Who is it that toucheth? Mark declareth it more plainly, that Christ looked about him, that he might know who it was. But this seemeth to be absurd, that Christ should power forth his grace, not knowing to whom he should do good. And that is as hard that he sayeth a little after, that he felt that power was gone out of him. As though it should pass from him after any other order then of his free gift, when and to whom he shall think good to distribute the same. But it is not to be doubted but that wittingly and willingly he healed the woman, and it is not to be doubted but that by his spirit he drew her unto him that he might heal her: but he requireth her that she would willingly come forth amongst the people. If Christ himself should have declared his own miracle, peradventure his words should not have been believed: but now when as the fearful woman telleth what is befallon unto her, her confession hath the more credit.  
22. Daughter be of good comfort. The weakness of her faith is proved by this speech: for if her fearfulness had not been faulty, Christ would not have reproved her, by exhorting her to be of good comfort, yet he also praiseth her faith, whereby is gathered that which I said before, when as by the direction of the spirit, & a sincere desire of godliness, she sought Christ, yet she wavered so that she needed not to be confirmed. So we see that faith, that it may please God, hath need of forgiveness, and also to be raised with new helps, that it may get more strength. Now this must Analogically be led from the healing of the body to the salvation of the soul: for as Christ attributeth the deliverance of the woman from her disease to faith, so it is certain that by faith which reconcileth us to God, we obtain forgiveness of sins. When he commandeth her to go in peace, and sayeth that she is healed of her disease, hereby we gather that she had then truly confirmed that benefit which she had received, when as she heareth that by the mouth of Christ, which she had now found by experience. For we cannot otherwise enjoy the benefits of God truly and with a quiet conscience: but while we possess them hidden in the treasury of his promises.  
Math. 9 Mark 5. Luke 8. 
23. Now when jesus came into the ruler's house, and saw the minstrels and the multitude making noise.  
24. He said unto them, get ye hence: for the maid is, not dead, but sleepeth. And they laughed him▪ to scorn.  
25. And when the multitude were put forth, he went in, and took her by the hand, and the maid arose.  
26. And this brute went throughout all that land.  
35. While he yet spoke, there came from the ruler's house certain, which said: Thy daughter is dead. Why diseasest thou thy master any further.  
36. Assoon as jesus heard that word spoken, be said unto the ruler of the synagogue: Be not afraid, only believe.  
37. And he suffered no man to follow him, save Peter, james, and john, the brother of james.  
38. So he came unto the house of the ruler of the Synagogue, and saw the tumult, and them that wept and wailed greatly.  
39 And he went in and said unto them, why make ye this trouble and weep? the child in not dead, but sleepeth.  
40. And they laughed him to scorn: but he put them all out, and took the father and the mother of the child, and them that were with him, and entered in where the child lay.  
41. And took the child by the hand, & said unto her, Ta●itha cumi, which is by interpretation, maiden I say unto thee arise.  
42. And strait way the maiden arose and walked, for she was of the age of 12. years, and they were astonished out of measure.  
43. And he charged them straightly, that no man should know of it, and commanded to give her meat.  
49. While he yet spoke, ther● came one from the ruler of the synagogues house, which said to him, Thy daughter is dead, disease not thy master.  
50. When jesus heard it, he answered him▪ saying: Fear not, believe only, and she shallbe made whole.  
51. And when he went into the house, he suffered no man to go in with him, save Peter & james and john, & the father and the mother of the maid.  
52. And all wept and sorrowed for her, but he said: weep not, for she is not dead but sleepeth.  
53. And they laughed him to scorn, knowing that she was dead.  
54. So he thrust them all out, and took her by the hand, and cried, saying: maid, arise.  
55. And her spirit came again, and she rose straight way, and he commanded to give her meat.  
56. Then her parents were astonished, but he commanded them, that they should tell no man what was done.   
MARK. 36. Be not afraid, only believe. The message of death caused him to despair, because he had required nothing else of Christ, but that he would help the sick maid. Therefore Christ commandeth that he should not with fear and distrust shut out all hope of grace, which death itself cannot hinder. For by this phrase only believe, he declareth that he wanteth not power, so that jairus will accept him, and he also exhorteth him to be of good comfort, for he cannot believe more, than God in his great power is able to perform. And verily it so falleth out with us all: for God would deal more liberally with us, if we were not so straight: but our hardness of belief doth hinder god, that he power not his gifts more plentifully upon us. In sum, we are taught in this place, that we can never exceed measure in believing, because our faith how large so ever it be, can never conceive the hundred part of the goodness of God.  
37. And he suffered no man. He forbade them entrance, either because they were unworthy to be witnesses of the miracle: or because that he would not have the miracle overwhelmed with the murmuring multitude: for it were better that the damsel whose body they had seen dead, should suddenly come forth alive and strong into the sight of men. Mark and Luke say that he took with him but three of his disciples, they both add the parents: And Mark only sayeth that he took them which were jairus his companions when he came to require Christ. matthew who is shorter, omitteth this circumstance.  
LUKE. 52. And all wept. The evangelists do make mention of mourning, that their hope in the resurrection may be the more certain. Also Matthew sayeth expressly that there were minstrels, which was not wont to be, but where as they were assured that the body was dead, and when as they prepared the funerals. In the mournful funerals the pipe did sound, sayeth he. And although they thought after this manner to honour their dead, and as it were to adorn their burial, yet we see how the world is always ready, not only to nourish, but also to stir up her own faults. It was their duty to apply themselves by all means to appease mourning, but as though they had not offended enough with their outrageous sorrow, with new provocations they do ambitiously provoke the same. The Gentiles also thought that this melody appeased the ghosts: whereby we gather with how many corruptions judea was then filled.  
MARK. 39 But sleepeth. To sleep is taken in divers places of the scripture, for, to die: And doubtless by this similitude gathered of the temporal rest, is noted the resurrection to come. And Christ doth here especially make a comparison between sleep and death, that he might confirm the hope of life: as if he should have said, you shall see her presently raised up, whom now you think to be dead. And it is no marvel that he was laughed to scorn of blockish and gross men, which were wholly occupied in profane mourning, and understood not his purpose. And yet this availeth to the setting forth of the miracle, that none of them doubted of her death.  
41. He took her by the hand and said. Although this cry did naturally profit nothing to the wakening of the senses of the dead, yet doth Christ here show notably the power of his voice, that he might the more accustom men to give care to his doctrine. And herein appeareth how effectual the voice of Christ is, which pierceth unto the dead, so as it giveth life even in death itself. Therefore Luke sayeth that her spirit came again: as if he should have said, that the spirit being called by the commandment of Christ, was straightway present.  
43. And he charged them. Although Christ would not generally admit all to behold her raising up, yet the miracle could not remain long hid. And it was not meet to suppress the power of God, whereby the whole world was prepared to life. Why then did he command the maids parents to silence? It may be that his will was that they should not so much conceal the thing itself as the manner, and that only but for a time: for we see in other places also, how he sought for opportunity. They that think that they were forbidden to speak, that they might be the more whetted on, are hardly taken, when they flee to this answer. I grant that Christ wrought not this miracle, but that it should be uttered, but at a more apt time, or when the multitude was dismissed, where was no mean nor moderation. Therefore he would give them space that the more quietly and advisedly they might consider the work of God.  
matthew 9 Mark. Luke. 
27. And as jesus departed thence, two blind men followed him, crying and saying: O son of David, have mercy upon us.  
28. And when he was come into the house, the blind men came to him, and jesus said unto them: Believe ye that I am able to do this? And they said unto him, yea Lord.  
29. Then touched he their eyes, saying: according to your saith be it unto you.  
30. And their eyes were opened, and jesus charged them, saying: See that no man know it.  
31. But when they were departed, they spread abroad his fame through out all that land.  
32. And as they went out: behold, they brought to him a dumb man possessed with a devil.  
33. And when the devil was cast out, the dumb spoke: Then the multitude marveled, saying: the like was never seen in Israel.  
34. But the Phariseis said: He casteth out devils, through the prince of devils.     
27. And at jesus departed. The other Evangelists do say nothing of these 2. miracles: for, as we have said other where, and john doth plainly affirm that it was not their purpose to rehearse all the deeds of Christ, but only to gather some principal points, which prove him to be the Messiah. Further, matthew sayeth that two blind men were restored to their sight, but not so speedily, as often other where he was accustomed to help the miserable. For he doth not answer them as they cry after him in the way, but as though he dissembled the matter, he suffereth them to follow him into the house. There he doth at length inquire of them what they do believe of his power. Therefore his mind was in deed and words to examine their faith, for he holding them in suspense, nay passing by as though he heard not, he maketh a trial of their patience, and what root faith had taken in their minds. After, when he demandeth whether they believe, he prosecuteth the same examination. But it may be demanded whether to be persuaded of the power of Christ and of God, is sufficient to make any man faithful. For thus much do the words signify, do you believe me, that I can do it? But it appeareth out of divers other places of the scripture, that the knowledge of the power is but vain and cold, except we be assured of his wil Yet Christ being satisfied with their answer, approveth their faith as perfect in all points, I answer, when at the first they confessed him to be the son of David, they conceived somewhat of the grace. For with this title they honoured the redeemer of their nation, and the author of all their good. Therefore he demanding of his own power, he doth more deeply inquire, whether they do constantly believe. Therefore faith comprehendeth the mercy and fatherly love of God with power, & the ready will of Christ with might. But because that men do commonly attribute less to the power of God and might of Christ then is meet, the blind men are not asked without a cause, whether they believe that Christ can do that which they profess, though the purpose of Christ was simply to know whether that from their heart they gave to him the honour of the Messiah. And for this cause is their faith approved, that in so base & contemptible an estate, they acknowledged the son of David.  
29. According to your faith. Although it is said that this benefit is especially bestowed upon two blind men, yet out of these present words of Christ, we may gather this general doctrine, that we shall never be suffered to departed without our requests, so that we pray with faith. If that these two by a small saith as yet not thoroughly grounded, do obtain that which they require, much more at this day shall their faith prevail which being endued with the spirit of adoption, and made partakers of the sacrifice of the mediator, do come to God.  
30. He charged them. Either his will was to have other witnesses of the miracle, or else that he would defer the report thereof to an other time. Therefore that is worthy to be reproved, that they do utter the same presently every where. For that some imagine that Christ forbade them, that he might the rather stir them forward, we have confuted in an other place. It is certain there was some cause of forbidding which is unknown unto us: but these men of an unadvised zeal do utter it before the time.  
32. They brought unto him a dumb man. It is probable that this man was not dumb by nature, but when he was delivered up to the devil, that he was deprived of his speech: yet all those that are dumb, are not possessed of devils. But this man was so afflicted, that by manifest signs it appeared that his tongue was tied. And that after his healing the people do cry out, that the like was never seen in Israel, seemeth to be an hyperbolical kind of speech: for by greater miracles had God in times past revealed his glory amongst that people. But it may be that they had regard to the end of the miracle, so that then the minds of all men were stirred up to look for the coming of the Messiah. And they so extolled the present grace of God, so as they would diminish nothing from his former works. And it is to be noted, that this speech was not premeditate, but such as in admiration broke out suddenly.  
14. The Pharises said. Hereby it appeareth how mad they were, which were not afraid to defame with wicked speech so notable a work of God. For the Antithesis is to be noted between the praise of the people and the blasphemy of these men. For that the people sayeth, the like was never done in Israel, was a confession proceeding from a feeling of the glory of God. Whereby it doth the better appear that these men were stark mad, which durst blaspheme God to his face. Yet we are also taught, when wickedness is grown to extremity, that there is none so manifest a work of God which it will not pervert. But this is monstrous, seldom seen and incredible, that mortal men should rise up against their maker: but that blindness is so much the more to be feared, (which I spoke of before) whereby the Lord after his long sufferance executeth his vengeance upon the wicked.  
matthew 9 Mark. Luke. 
35. And jesus went about all cities and towns, teaching in their Synagogues and preaching the Gospel of the kingdom, and healing every sickness, and every disease among the people.  
36. But when he saw the multitude, he had compassion upon them, because they were dispersed and scattered abroad, as sheep having no shepherds,  
37. Then said he to his disciples, surely the harvest is great, but the labourers are few.  
38. Wherefore pray the Lord of the harvest, that he would send forth labourers into his harvest.     
35. And he went about. This is spoken by prevention, that we might know that the whole ministery of Christ is not particularly described: but generally, that he was diligent in his office, namely that he might publish the doctrine of salvation, and confirm the same by miracles. We have said in an other place before, that it is called the Gospel of the kingdom, of the effect: because that by this means God doth gather unto himself a people that was miserably dispersed, that he might reign in the midst of them: and for that cause truly hath he raised up his throne, that he might endue all his with full felicity. Yet let us remember that it behoveth us to become subject to God, that by him we may be carried into celestial glory.  
36. He had compassion upon them. Hereby we gather first how sluggish the Priests were, which being placed through out the whole land, that they might show forth the light of the heavenly doctrine, were become idle bellies. And they proudly boasted themselves to be the chief bishops of the people: and there was no small multitude of them which gloried in this title: yet Christ acknowledgeth none of them to be pastors. The same want is found at this day in Popery, which yet is replenished with pastoral titles: for great is that sink or heap of that lewd company which under the name of the clergy do devour up the people. For though they be dumb dogs, yet they are not ashamed arrogantly to brag of their hierarchy. But the word of Christ is to be heard which sayeth that there are no pastors, whereas there are no labourers, & that those sheep are wandering and dispearced, which are not gathered together into the fold of God by the doctrine of the Gospel. And in that he is touched with compassion, he proveth himself to be a faithful minister of his father, in caring for the salvation of the people, for whose sake he had taken upon him our flesh. And though he is now received into heaven, and hath not the same affections, whereunto he was subject in this mortal life, yet he casteth not away the care of his Church: but he hath regard unto his wandering sheep, and his own stock cruelly put to flight and scattered by the wolves.  
37. The harvest is great. By this Metaphor he declareth that many of the common sort were ready to receive the gospel. For though the greater number did most unworthily and unthankfully refuse salvation offered them: yet he compareth that small number of the elect which was mixed amongst the unbelievers, unto a plentiful harvest, because that God esteemeth more of that small company of them, then of all the world beside. And though many did then intrude themselves in: yet he doth not account them amongst labourers, because that few did behave themselves faithfully: for he taketh this name of labourers in the good part. When Paul complaineth of evil workers, he hath respect unto their vainglory and boasting. For he bestoweth not this title upon them that apply their labour only in destroying and wasting: but because that under a false pretence they challenge the same unto themselves.  
Pray the Lord of the harvest. Because that no sincere or fit minister of the Gospel will thrust in himself: neither do others rightly discharge the office of teaching, but those which are raised by the Lord, and are by the spirit furnished with their gifts, so oft as we see the want of good pastors, it is necessary that we should lift up our eyes to him for remedy. But there was never more need of this prayer, then in the horrible confusion of the Church, which doth now appear in every place.  
Math. 8. Mark 4. Luke 8. 
23. And when he was entered into the ship, his disciples followed him.  
24. And behold there arose a great tempest in the sea, so that the ship was covered with waves: but he was a sleep.  
25. Then his disciples came and awoke him: saying, master save ●s, we pearish.  
26. And he said unto them: why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea: and so there was a great calm.  
27. And the men marveled, saying: what man is this, that both the winds and the sea obey him.  
35. Now the same day when even was come, he said unto them: Let us pass over unto the other side.  
36. And they left the multitude, and took him as he was in the ship, and there were also with him other ships.  
37. And there arose a great storm of wind, and the waves dashed into the ship, so that it was full.  
38. And he was in the stern a sleep on a pillow: and they awoke him, and said to him, master, carest thou not, that we pearish?  
39 And he rose up, and k the winds, and said unto the sea, peace, and be stil. So the wind ceased, and it was a great calm.  
40. Then he said unto them: why are ye so fearful? how is it that ye have no faith.  
41. And they feared exceedingly, and said one to another, who is this that both the winds and the sea obey him?  
2●. And it came to pass on a certain day, that he went into ship with his disciples: and he said unto them. Let us go over unto the other side of the lake, & they launched forth.  
23. And as they sailed, he fell a sleep, and there came down a storm on the lake, and they were filled with water, and were in jeopardy.  
24. Then they went to him, and aw●ke him, saying: master, master, we pearish. And he aroase and rebuked the wind and the waves of water, and they ceased and it was calm.  
25. Then he said unto them, where is your faith? and they feared, and wondered among themselves, saying: who is this that commandeth both the winds and the water, and they obey him?   
Because that shortly after there is again mention made of a lake, wherinto it is said, the swine were carried headlong: all do not agree whether it be one and the same lake. All do confess that the waters of Genesara were pleasant to the taste, and wholesome to be used: but Strabo sayeth that the lake of Gadara was so noisome and pestilent, that the beasts which drank of it, lost their hooves and their hairs. Therefore it is not to be doubted, but that they were two divers lakes, and in space far distant one from an other. But without question this place ought to be understood of Genesara: which Christ passed over and went to the Gadarens, which are called Gergesens by Matthew. And they which of the diversity of the name do gather that two divers histories are recorded, while they would seem to be subtle, they slip into too gross ignorance. For the Country of the Gergesens was also called Gadarena, of a famous City called Gadaris. The name was changed in Hierome● time, therefore he calleth them Gerasens, according to the custom then received. Yet I do not deny but that the swine were carried headlong by the devils, into the lake of Gadara. But when Christ sayeth, let us go to the further shore, I cannot interpret that but of Genesara. Now it remaineth that we should consider the time, which cannot be gathered neither by Matthew nor by Luke. Only Mark noteth that it was the evening of that day when Christ spoke of the preaching of the gospel, under the parable of seed. Whereby it appeareth that they did not observe the order of the time, the which Luke doth also evidently declare, when he sayeth that it came to pass upon a certain day: by which words he showeth that he did not much busy himself what was done first or last.  
23. When he was entered into the ship. Mark sayeth that other ships did pass with them also: but that Christ with his disciples went up into his own ship: Luke doth also rehearse his words. matthew is brieffer, yet in sum they agree: namely, that Christ laid himself to rest, and while he slept, suddenly there arose a tempest. First it is certain, that the tempest which did trouble the lake, came not by chance. For how can it be that God would suffer his own son to be tossed with the blind force of the winds? But his will was by this means to reveal to his Apostles how little and how weak their faith was as yet.  
And though Christ's sleep was natural, yet it availed to the same use, that the Disciples should the better know their own infirmity. I will not say, as many do, that Christ feigned himself to be a sleep, that he might try them: I do rather judge that he slept as the condition and the necessity of human nature did require. Yet his godhead did watch, so that the Apostles ought not to have feared but that they should have presently been comforted, help being prepared for them from heaven. Therefore let us know that all this was done by the secret providence of God, that Christ slept, that the storm arose, the waves covered the ship, and that the ship hardly escaped drowning. And let us learn hereby, so oft as any adversity doth arise, that our faith is tried of the Lord: but if the troubles do increase, so that they do almost overwhelm us, it is by the same purpose of God to exercise our patience: or that by this means our hidden infirmity might come to light: as we see, when the waves covered the Apostles, their infirmity was revealed, which before was hid.  
25. Master save us. A godly prayer, as it seemeth: for what could they have done better, then being at the point to be lost, to seek for preservation at Christ? But sith that Christ condemneth them of infidelity, we must seek wherein they offended. And I doubt not but that they stuck too much to the carnal presence of their master. For, as it appeareth by Mark, they do not simply entreat him, but they expostulate the matter with him: Master, carest thou not that we pearish? Luke also noteth an amazed trembling: Master, master, we pearish. They ought to account that the godhead of Christ was not oppressed with the sleep of the flesh, and to have fled to the same. But they rest until extreme danger enforceth them: then excessive fear amasseth them, so that they think they cannot be safe, except they waken Christ. This is the cause why he accuseth them of infidelity. For in that they required that he would help them, was rather a testimony of their faith, if they had trusted in his divine power, and patiently without fear had hoped for the help which they required. And thus is the question answered, which may be demanded of his reproving them: whether all fear is nought and repugnant to faith. First he doth not simply reprove them because they fear, but because they be fearful. Mark also useth such a phrase as noteth that they did fear beyond measure. Then by opposing faith to their fear, he showeth that he speaketh of excessive fear, which doth not so much exercise their faith, as shake the roots of faith out of their minds. And thereby appeareth that every fear is not contrary to saith: for if we fear nothing, a reckless security of the flesh doth oppress us: so faith fainteth, the desire to pray waxeth dull, and the remembrance of God is at length extinguished. Further, they which are not touched with a feeling of evils, are rather blockish then constant. So we see that fear which stirreth up faith, is not of itself to be condemned until it exceed measure. And herein is the excess, if that the tranquility of our faith, be thereby either troubled or wax faint, which ought to rest upon the word of God: but because it never falleth out, that the faithful do so govern themselves that their faith is kept unshaken, they do almost always offend in fearing. But it is requisite to determine, not to condemn the shaking of faith for every fear, but for that fear which disturbeth the peace of conscience, so that it rest not in the promises of God.  
26. He rebuked the winds. Matthew rehearseth also the words of Christ, wherewith he speaketh to the sea, and commandeth it to be silent, that is, to be calm, not that the lake had any senses, but that he might show that the power of his voice doth pierce even into the dumb elements. And not only the sea and the winds, creatures without sense, do obey the commandment of God, but the wicked also themselves with all their stubbornness. For when as God will appease warlike tumults, he doth not always mollify the cruel minds of men, and frame them to obey him, but he yet causeth their weapons to fall out of their hands, be they never so mad. And so is that fulfilled which is written. Psal. 46. 9 He maketh wars to cease unto the ends of the world: he breaketh the bow, and cutteth the spear in sunder, and burneth the chariotes with fire.  
27. And the men marveled. Mark and Luke seem to attribute this to the Apostles: for after they had said that Christ had reproved them, they add, they cried out with fear, who is this? yet this is rather to be applied to others, which did not as yet know Christ. But let us follow both: herein doth now appear the fruit of the miracle, when the glory of Christ is showed forth. If any think that the Apostles spoke it, than this shallbe the meaning of the words: his divine power was sufficiently proved, in that the winds and the sea do obey him. Yet because it is more probable that other spoke it, the Evangelists do teach in these words, that their minds were so stricken with the miracle, that the reverence of Christ, was a certain preparation to faith.  
Math. 8. Mark 5. Luke 8. 
28 And when he was come to the other side, into the country of the Gergeseves, there met him two possessed with devils, which came out of the graves very fierce, so that no man might go by that way.  
29. And behold they cried out: saying, jesus the son of God, what have we to do with thee? Art thou come hither to torment us before the time?  
30. Now there was a far off from them a great heerd● of swine feeding.  
31. And the devils besought him: saying: If th●u cast us out, suffer us to go into the heerde of swine.  
32. And he said unto them: Go, so they went out, and departed into the heard of swine: and behold, the whole herd of swine was carried with violence from a steep down place into the sea, and died in the water.  
33. Then the herdsmen fled, and when they were come into the city, they told all things, & what was become of them that were possessed with devils.  
34. And behold all the city came out to meet jesus, & when they saw him, they besought him to depart out of their coasts.  
1. And they came over to the other side of the sea, into the co●●trey of the Gadarenes.  
2. And when he was come out of the ship, there met him incontinently out of the graves, a man which had an unclean spirit:  
3. Who had his abiding among the graves, and no man could bind him, no not with chains.  
4. Because that when he was often bound with fetters and chains, he plucked the chains asunder, & broke the fetters in pieces, neither could any man came him. 5. And always both night & day he cried in the mountains, & in the graves, & struck himself with stones. 6. And when he saw jesus a far of, he ran and worshipped him. 7. And cried with a loud voice and said, what have I to do with thee jesus, the son of the most high God? I charge thee by God, that thou torment me not.  
8. For he said unto him: Come out of the man thou unclean spirit.  
9 And he asked him: What is thy name? and he answered, saying: my name is Legion, for we are many.  
10. And they prayed him instantly, that he would not send them away out of the country.  
11. Now there was there in the mountains a great hard of swine feeding.  
12. And all the devils besought him: saying, send us into the swine, that we enter into them.  
13. And incontinently jesus gave them leave. Then the unclean spirits went out and entered into the swine, and the heerd ran headlong from the high bank into the sea, (and there were about two thousand swine) and they were drowned in the sea.  
14. And the swineheardes fled and told it in the city, and in the country, and they came out to see what it was that was done.  
15. And they came to jesus, & saw him that had been possessed with the devil, and had the Legion, and in his right mind, and they were afraid.  
16. And they that saw it, told them what was done to him that was possessed with the devil, and concerning the swine.  
17. Then they began to pray him, that he would departed out of their coasts.  
18. And when he was come into the ship, he that had been possessed with the devil, prayed him that he might be with him.  
19 How beit jesus would not suffer him, but said unto him: Go thy way home to thy friends, and show them what great things the Lord hath done unto thee, and how he hath had compassion on thee.  
20. So he departed, and began to publish in Decapolis, what great things jesus had done unto him: and all men did marvel.  
26. So they sailed unto the region of the Gadarens, which is over against Galilee.  
27. And as he went out to land, there met him a certain man out of the city, which had a devil long time, and he ware no clothes, neither abode in house, but in the graves.  
28. And when he saw jesus, he cried out, and fell down before him, & with a loud voice said: what have I to do with thee, jesus the son of God the most high: I beseech thee torment me not.  
29. But he commanded the foul spirit to come out of the man: (for oft times he had caught him: therefore he was bound with chains, and kept in fetters: but he broke the bands and was carried of the devil into wildernesses.)  
30. Then jesus asked him: saying, what is thy name. And he said, Legion, because many devils were entered into him.  
31. And they besought him▪ that he would not command the● to go out into the deep.  
32. And there was thereby, an herd of swine feeding on an hill, & the devils besought him that he would suffer them to enter into them: so he suffered them.  
33. Then went the devils out of the man, and entered into the swine: and the heerd was carried with violence from a stepe down place, into the lake, and was choked.  
34. When the herdsmen saw what was done, they slodde: and when they were departed, they told it in the city and in the country. 35. Then they came out to see what was done, and came to jesus, and found the man, out of whom the devils were departed, sitting at the feet of jesus, clothed, & in his right mind, & they were afraid. 36. They also which saw it, told them by what means he that was possessed with the devil, was healed. 37. Then the whole multitude of the country about the Gadarenes, besought him, that he would departed from them, for they were taken with a great fear, and he went into the ship and returned. 38. Then the man, out of whom the devils were departed, besought him that he might be with him: but jesus sent him away, saying: 39 Return into thine own house, and show what great things God hath done unto thee. So he went his way, and preached throughout all the City, what great things jesus had done unto him.   
I have before confuted their error which think that Mark and Luke do report not this, but an other miracle. For when as the three Evangelists do note that region which is against Galilee, as Luke also declareth, and all the circumstances do agree: who will believe that all these things fell out at divers times.  
28. There met him two possessed with devils. This difference caused the interpreters to err, and to separate matthew from the other two: because he nameth two, and the other but one. But Augustine's conjecture is probable, who thinketh that there were two, yet they made mention but of one, because he was the more famous: and so the miracle should be the more notable in him by reason of the greatness of the disease. And certainly we see that Mark and Luke do bestow more words in amplifying the cruelty of the devil, that it might appear that the miserable man of whom they speak, was wonderfully tormented. Therefore in that they report a notable example of the divine power of Christ, though they say nothing of the other man, yet they descent not from the history of Math. which addeth the history of the other who was not so well known. That Luke saith, a certain man met him out of the city, it is uncertain whether he meaneth that he was a citizen of Gadara, or whether he came out from thence to meet him. For when as he was commanded to go home, and to preach the grace of God amongst his own friends, Mark sayeth that he did this in Decapolis, which was a country next over against Galilee, whereby it is to be conjectured that he was not a Gadaranite borne. Further, Matthew and Mark do expressly say that he came not out of the City, but out of the graves. And Luke himself in the whole course of the history, declareth that he lived in the desert. Therefore these words (A certain man met him out of the city) I do thus interpret, before Christ came to the City, a certain man possessed with a devil, met him by the way out of that coast. But their opinion which think that he dwelt in the graves, either because the devils were delighted with the favour of the dead carcases, or that they were pleased with the sight of the sacrifices, or because they would catch the souls which desired to be near unto their bodies, is frivolous and foolish. The unclean spirit did rather hold this man amongst the graves, that he might be consumed with continual terror, by the sorrowful beholding of the dead, as one banished from the company of men, would dwell amongst the dead. Further, we learn hereby that the devil doth not only vex men in this present life, but persecute them even unto death, so that his kingdom might flourish even in death.  
MAR. 3. And no man could bind him, no not with chains▪ He could not naturally break chains, whereby we gather that sathan is permitted to have sometime extraordinary motions, whose force exceedeth our understanding and usual reason. And it is often seen that frantic men have much more strength, then if they were in perfect health. And it is not to be denied but that the devil doth there also play his parts, so oft as God doth suffer him, but this violent force which the Evangelists do here speak of, was far greater. Truly a sorrowful & a horrible spectacle but we are there by admonished how miserable & fearful a thing it is, to be subject to the tyranny of sathan: and we must much more fear the vexation of the soul than the torments of the body, how sharp or cruel so ever they be.  
6. He worshipped him. This was the order of the history, when the possessed with devils met him, Christ commanded the unclean spirits to come out of them, than did they humbly beseech him that he would not torment them before the time. Therefore he did not worship Christ, before Christ spoke to them: neither did they complain that Christ troubled them, until he commanded them to go forth. But it is to be noted that they came not willingly into Christ's sight, but drawn by his secret power: for as they were wont before by their furious fierceness to draw men into the graves: so now a greater power bringeth than against their will to the tribunal seat of their judge, whereby we gather that all the kingdom of Satan is subject to the power of Christ. For the devils have not now any more their own desire, when Christ citeth them before him, than the miserable men had before, which by his tyranny were carried hither and thither. To be short, by the secret power of Christ they are brought before him, that by casting them out, he might declare himself to be the deliverer of men. Also by compulsion they worship him, and their reproachful complaints do testify that their confession was not voluntary but wrested out by violence, they say: What hast thou to do with us? By which words they desired to drive him away: but because they saw themselves holden fast bound, so that it were vain to flee from his power, they complain that they are tormented before the time, and with it they join an entreaty. So we see the devils do nothing but breath out cruelty against God, and yet with their pride wherein they swell, they fall down as confounded creatures, and that at the same present: because their malice and perverseness, which is never tamed, ceaseth not to wrestle against the power of God, and yet in the mean season it is enforced to give place.  
This seemeth to be the cause why Christ doth not openly reject here the confession of the devil, as he did in other places: because it was evident that it could not do such harm in that place. Note that Christ had a consideration of men, and for that cause, when malicious and wicked men were by, that he might the readilier stop false reports and slanders, he did the more sharply put the devils to silence. As concerning this place it is enough, and more then enough, that the devils humbly entreating, did outrageously fret against him.  
MATH. 29. Art thou come hither to torment us before the time, Some interpreat this to be the kind of torment, that they are enforced to leave that man which they possessed, free, and at liberty. Other refer it to the last day of judgement. But I understand that they being amazed at the presence of their judge, did think of their punishment, for an evil conscience telleth them what they have deserved though Christ hold his peace. For even as the wicked being at the judgement seat, do conceive their punishment: so of necessity must the devils & all wicked men tremble at the sight of God: even as if they did now feel the hells, the fire unquenchable, and the torments to come. And when the devils knew that Christ should be the judge of the world, it is no marvel if his sight strick a fear into them of present torment. The question is in vain which some do move, whether they knew of the day of judgement. Then what doth this clause mean, Before the time? namely, because the reprobate do never think it time for them to be punished: for they do gladly delay it from day to day. For as they account delay for gain, so long as the Lord doth bear with them: so (though to no purpose) by running back they flee his judgement.  
MAR. 9 My name is Legion. Christ asked this question of the devil, that he might the better set forth the excellency of his grace. This man had not so great a vengeance laid upon him without a cause, that as it were an host of devils should dwell in him. Then, what great mercy were it to draw this man out of so many destructions, which was lost more than a thousand times? Also the power of Christ did shine herein wonderfully, that at his voice he suddenly put to flight, not one devil, but a great multitude. And this word Legion is not taken for a certain number of men, but only for a great multitude. Hereby it appeareth how miserable a creature man is, where as he is without the protection of God: for every man lieth open, not only to particular devils, but is a receptacle to whole multitudes of devils. Hear is also confuted that common error which the jews and Christians have borrowed of profane men: namely, that particular men are assaulted by particular devils. But the scripture doth plainly affirm, that the Lord as he pleaseth, sendeth one devil to scourge a whole nation, and sometime many to torment one man: so again sometime one Angel is set over a whole people, and to particular men are many appointed to watch over them for their salvation. So much the more carefully it behoveth us to watch, lest so great a multitude of enemies do cirumvent us.  
10. They prayed him instantly. Luke saith that they entreated that they might not be sent into the deep: which is so expounded of some as if they fled the desert. But I do refer it to the desire which they had to hurt, because that devils do only desire this one thing, to wander amongst men, as Lions hunting after their prey. It grieveth them to be drowned in the deep, wherein their power to hurt and to destroy should be taken away. And it may be gathered by Marks words, that this is the natural sense of this place. For he sayeth that they required that they might not be compelled to go out of that country. In sum, they declare this to be their nature, that they desire nothing more, than the destruction of mankind.  
MAT. 31. Suffer us to go into the heerd of swine. Some think that they desired to enter into the swine, because they do hate deadly all the creatures of God. I grant that this is true, that they are wholly bend to overthrow and pervert the whole order of nature framed by God: but it is certain that they had a further regard, namely that they might cause the inhabitants of that nation to curse God for the loss of their swine. For the devil sent lightening upon job his house, not for the hatred of the wood or the stones: but that the holy man, bearing unpatiently the loss, should murmur against God. And Christ allowing it, doth not hear their requests, but for this cause, that he might know what manner of people the Gadarenes were.  
And it may be that he gave that liberty to the devils over their swine, that he might by that means punish their offences. But as no certain cause doth appear unto us, so it doth behove us reverently to deem of the secret judgement of God, & with godly humility to honour the same. But this place doth teach us how foolishly certain profane men do trif●le, which imagine that devils are not essential spirits, but only wicked affections. For how can covetousness, ambition, cruelty and infidelity, enter into swine? Therefore we know the evil spirits (as they are appointed to destruction) to be enemies of mankind: to that end, that they may carry as many headlong with them to the same destruction as they can.  
MAR. 15. They came to jesus. We have hereby a notable instruction, all which feel the hand of God do not profit as they ought: that they might thereby submit themselves under true holiness. The Gadarenes beholding the miracle, were afraid: namely, because the majesty of God did shine in Christ. Thus far they did well: But that they send him out of their coasts, what could they have done worse than that? They also were scattered: the shepherd is ready, which gathereth together: nay, God stretcheth out his arms by his own son, that he might carry them (which were overwhelmed with the darkness of death) in his own arms into heaven. They had rather lose the salvation offered them, than any longer abide the presence of Christ. They seem to be offended at the loss of their swine: but Luke noteth a greater cause, that they were taken with a great fear, and certainly being exasperated by receiving that loss, they would else not have required him, but they would have driven him out more roughly. But when they reverence him, as a minister of God, and being afraid, do yet desire to have him further from them, we see that they were touched with no feeling of the grace of God. And certainly, though all the wicked do reverence God, and do bestow much time in appeasing him: yet, if their choice were given them, they would convey themselves a great way from him: becuase his face is terrible to them, so long as they think him to be a judge rather than a father. Hereof it cometh to pass, that the doctrine of the Gospel (than the which nothing can be imagined to be sweeter) is in divers places grievous and sour, so that a great part of the world would wish it buried. Yet it is true, that part of the fear riseth through their loss: So at this day, while men do openly and privately account that the kingdom of Christ is against their commodities, being possessed with a wicked fear of the flesh, they will not taste of his grace. Therefore at his coming, they, imagining God rather to be angry then merciful, as much as in them lieth, send him away to an other place. And this is a token of vile blockishness, that the loss of their hogs doth more terrify them, than the salvation of the soul doth make them joyful.  
LV. 38. The man besought him. The Gaderenes cannot abide him, with them: but the man which was delivered from the devil, desireth that he may lose his country, and follow him. Hereby appeareth how much difference there is between the knowledge of the goodness, and of the power of God: because the power striking in a fear, maketh men to fly from the sight of God, & driveth them far away: but the goodness doth sweetly allure; so that they account nothing more to be desired, then to be united to God.  
It is uncertain why Christ refused to have this man to follow him, except he hoped that greater profit should arise by his telling that so excellent and notable a benefit amongst his own country men. And Mar. & Lu. do testify that he did so. Christ purposely commandeth him to show forth the work of god, not his own: so that he being accounted for a true Prophet & minister of God: and this he doth that he might get credit to his doctrine. For so it was meet by a little at once to instruct that rude people, which as yet knew not his godhead. And though Christ is the ladder whereby we ascend to God the father; yet▪ because he was not as yet revealed, he beginneth at the father, until he have a more fit opportunity.  
Now this doctrine is to be added: Christ in the person of one man showeth a token of that his grace, which he extendeth to all mankind. For though we are not tormented of the devil, yet he holdeth us bound unto him, until the son of God deal yver us from his tyranny. We wander naked, rent, and deformed until he restore us to a sound and a perfect mind. It remaineth that we testify our thankfulness in celebrating his grace.  
Matth. 10. Mark. 6. Luke. 9 
1. And he called his twelve disciples unto him, and gave them power against unclean spirits to cast them out, and to heal every sickness, and every disease.  
2. Now the names of the twelve Apostles are these: the first is Simon, called Peter, and Andrew his brother: james, the son of Zebedeus, and john his brother.  
3. Philip and Bartholomew, Thomas and Matthew the Publican: james the son of Alpheus, & Lebbeus, whose surname was Thaddeus.  
4. Simon the Cananite, and judas the Iscariot, who also betrayed him.  
5. These twelve did jesus send forth, and commanded them, saying, go not into the way of the Gentiles, and into the city of the Somaritanes enter ye not.  
6. But go rather to the lost sheep of the house of Israel.  
7. And 〈◊〉 ye go, preach, saying, the kingdom of heaven is at hand.  
8. heal the sick, cleanse the Lepers, raise up the dead, cast out the devils, freely ye have received, freely give.  
7. And he called the twelve, and began to sand them two & two and gave them power ever unclean spirits.  
1. Then called he the twelve disciples together, and gave them power and authority over devils, and to heal diseases.  
2. And he sent th●● to preach the kingdom of God▪ and to ●ur● the sick.   
Hear is described the calling of the Apostles: but not such a calling as you heard of before, when the Lord minding to prepare them to their office, chose them into his fellowship: for now they are called to the present execution of the same, they are commanded to prepare themselves to the work, commissions are given them, and lest they should lack authority, they are adorned with the power of the spirit. Therefore first they were chosen and prepared in hope that they should work, now Christ telleth them that the hour is come, when they must set their hands to the work. Yet it is to be noted, that he speaketh not as yet of the perpetual Apostleship: but only of a temporal embassage, whereby the minds of men might be stirred up & wakened, that they might be the readier to hear Christ. Therefore now they are sent into judea, to declare that the time of the promised restitution & salvation is at hand: and afterward Christ ordaineth them to spread the Gospel through all the world. Here he only chooseth them as helpers, to prepare that people to come to hear him, where his voice could not come. After he resigneth unto them that office of teaching, which he executed himself. And this is worth the noting, lest we should imagine that here were set down a certain and a perpetual law to all the ministers of the word, while the Lord doth give in charge to the publishers of his doctrine, what he would have them do for a short time. The ignorance whereof deceived many, insomuch that without difference, they would bring and tie all the ministers of the word to this rule.  
1. He called his twelve. The number of twelve doth note the reformation that should be of the Church. For as the people came of the twelve patriarchs; so Christ doth now call the remnants dispersed to the remembrance of their first beginning, that they might conceive some certain hope of their restitution. And though the kingdom of God did not so flourish in judea, as to find there remaining a perfect estate of the people: but that nation which was now miserably decayed, deserved through their unthankfulness rather twice to perish for despising the grace offered: yet this hindered not but that they should be born again anew. And after it came to pass, that God out of Sion sent the sceptre of the poer of his son further abroad, that floods might run out of that fountain, which should plentifully water the four quarters of the world: Then God gathered together his Israel from every place, that not only the dispersed and torn members should be knit together into one body, but also such men, as before were altogether strangers from the people of God. Therefore the Lord doth not in vain appoint twelve, as patriarchs, but doth thereby declare the renewing of the Church. Note further that by this number he admonished the jews to what end he came. And because they gave no place to the grace of God, he begat a new Israel to himself.  
If thou shouldest behold the first beginning, this might seem to thee a matter to be laughed at, that Christ doth lay such honourable offices upon men so obscure, and of no estimation: yet the incredible success, and the plentiful increase of the Church doth show that the Apostles in degree of honour, and in fruitfulness of children are nothing inferior to the patriarchs, but that they far exceed them.  
He gave them power. Because the Apostles were almost not accounted of amongst men, and the embassage, which Christ committed unto them was divine, and because they did excel neither in wisdom nor eloquence: and that the excellency and newness of the matter required more than human gifts, it was necessary that they should have some other authority.  
Therefore Christ giving them power to work miracles, furnisheth them with ensigns of celestial power, which might get them credit and reverence amongst the people. And by this is the lawful use of miracles gathered. For when Christ ordained them preachers of the Gospel and workers of miracles jointly together, so that the miracles should be nothing else then seals of their doctrine, it is unlawful to break that knot that cannot be unknit. Wherefore the Papists are false counterfeits, and do wickedly deprave the works of God, by separating the word from the miracles.  
2. First Simon. The romanists do very fond gather their supremacy from hence, we do willingly grant that Simon Peter was the first amongst the Apostles: but no reason doth allow to extend that to the whole world, which was of force amongst a few men. Note further that he which is first numbered, hath not therefore presently Lordship amongst his fellows. Now, if we grant all those things, which they demand of Peter, until they prove these wicked and sacrilegious Apostates to be Peter's successors, his dignity shall make nothing for the Roman seat.  
5. In the way of the Gentiles. Hereby appeareth more evidently that, which I touched even now, that the office which was laid upon the Apostles was for no other purpose, but to make the jews attentive to hear Christ, by stirring them up to look for their salvation at hand. Therefore now he encloseth their voice within the bounds of juden, which he after commandeth to sound every where to the furthest coasts of the world: the reason is, because he was sent of the father, a minister of circumcision, to fulfil the promises made in times passed to the fathers, Rom. 15. 8. But God had made a special covenant with the stock of Abraham. Therefore Christ doth not without cause at the beginning continue the grace of God amongst the elect people, until the full time came for the further publishing of the same. And after his resurrection he spread forth that blessing, which was secondly promised to all the Gentiles: because that the vail of the temple was then rent and the partition wall was pulled down. Therefore, if this discharge seem to any to be too hard, in that Christ alloweth not the gentiles to be partakers of the Gospel, let him plead with God, who excluding the rest of the world, did make his covenant only with the seed of Abraham, of which covenant this commandment of Christ doth depend.  
6. But go rather to the lost sheep. He assigneth, as I said, the first place to the jews, because they were the first borne: and because GOD did then account them only of his household, when the other were strangers. And he calleth them lost sheep, partly that the Apostles being touched with compassion, might the more readily, and with more willing endeavour help them: partly that they might know that there was great abundance of work for them, and yet under the figure of that nation Christ teacheth what is the condition of all mankind. The jews, which were near, and in covenant with God, and so heirs of the eternal life, are yet accounted lost, until they recover salvation in Christ. Therefore what remaineth for us, which are far inferiors in honour to them? But he giveth that name of sheep also to the reprobat, which were not properly of the stock of God: because the adoption belonged to all the people: so other where he calleth them the children of the kingdom, which for their unfaithfulness were to be cast out, Matth. 8. 12. In sum, Christ commendeth the jews to the Apostles under the title of sheep, that they might bestow their labour upon them: because none could be accounted as in the flock of God, but those which were gathered into the sheepfold.  
7. Preach saying. This is that embassage wherewith I said, Christ would that the minds of the people should be stirred up in hope of the redemption at hand. For the kingdom of heaven, Luke saith, the kingdom of God, in the same sense: namely that the jews might know, first, that they were to be restored by the benefit and good work of God, and not of men: then that their estate should be happy under God their king: thirdly, he promiseth them not an earthly and a frail fely city, but a heavenly and everlasting.  
8. heal the sick, As he gave them power, so he commandeth them to be faithful and liberal disposers of the same: and he commandeth them not to suppress those things, which were laid up with them for the common good of all men. But by these miracles he declareth for what purpose he was sent of the father, and what is the end of his Gospel. Neither is it without advice that he commandeth them rather to raise the dead, and to heal the sick, then to afflict the whole with diseases, or to kill them that live. Therefore these miracles have an Analogy and similitude with the office of Christ, that we might know that he came to be the author of all good things to us, which should deliver us from the tyranny of Satan and of death, which should heal our sicknesses and our sins, and should help all our miseries.  
Freely ye have received. That they might the more willingly beestowe those gifts, which he had given unto them, he declareth that they were not bestowed upon them for their own private glory, but that they might be as it were certain conduit pipes for the conveyance of the free goodness of God, as if he should have said, consider from whence you had this power: as it came unto you by none of your own deserving, but of the mere grace of God; so now it is meet that by your ministery it should be freely bestowed upon others.  
We know how hardly every man doth part from that to others, which he thinketh to be peculiar to himself: also where some one is lifted up above the rest of his brethren, how ready he is to despise all other. Therefore he could not better persuade to a free bestowing of spiritual gifts, them by teaching them, that no man excelleth by his own industry, but by the free liberality of God. And Christ now showeth in his ministers a token of that grace, which was foretold by jesaias, 55. 1. All ye that thirst, come ye to the waters, drink, and take wine and milk without money: yet he also showeth that no man can be a sincere minister of his word, and dispenser of his grace, but he that is ready to bestow his labour freely: and that all hirelings do unworthily corrupt and profane the holy office of teaching. But this is not against free bestowing, that the teachers of the Church are maintained with public stipends, so that they do willingly and freely serve Christ and the Church: and let their provision for their living be as it were an increase of their labour.  
Matth. 10. Mark. 6. Luke. 9 
9 Possess not gold, n●r silver, nor money in your girdles,  
10. Nor a scrip for the journey, neither two coats, neither shoes, nor a staff: for the workman is worthy of his meat.  
11. And into whatsoever city or town ye shall come, inquire who is worthy in it, & there abide ye, till ye go thence.  
12. And when ye come into 〈◊〉 house, salute the same.  
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.  
14. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or out of that city, shakebag off the dust of your feet.  
15. truly I say unto you, it shallbe easier for Sodom and Gomorrha in the day of judgement, then for that city.  
8. And commanded them that they should take nothing for their journey, save a staff only: neither scrip, nor bread, nor money in their girdles.  
9 But that they should be shod with sandals, and that they should not put on two coats.  
10. And he said unto them, wheresoever ye shall enter into an house, there abide, till ye depart thence.  
11. And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust that is under your feet, for a witness unto them. Verily I say unto you, it shallbe easier for Sodom or Gomorrha at the day of judgement, then for that city.  
3. And he said unto them, take nothing to your journey, neither ●●aues, nor scrip, neither bread, nor silver, neither have two coats.  
4. And whatsoever house ye enter into, there abide, and thence departed.  
5. And whosoever will not receive you, when you go out of that city, shake off the very dust from your feet for a testimony against them.   
9 Possess not. Because the order of their embassage was such, that Christ would that his Disciples should go throughout all judea in a few days, and speedily to turn again to him, he forbiddeth them to carry burdens with them, which should hinder this speed. But some do think very foolishly, that this is prescribed as a perpetual law to the ministers of the word, or the Apostles. A little after do follow very many sentences, which extend further: but it is certain that these commandments of leaving all lette● and hindrance are restrained to that embassage, which we said was appointed for a tyme.  
Further, that prohibition in Matthew of gold, silver, a scrip, and two coats ought to be read in one sentence, as it appeareth by the other two. Therefore I had rather translate it, carry not with you: because it was the Lords will simply to forbid that they should not take any thing with them for provision for that journey. At home they might have scrippes, and shows, and other coats: but that they might be the lighter for the journey, he commandeth them to leave all burdens. Thereunto also belongeth that saying of Mark, that they should be shod with sandals. They seem to differ in the rod or staff: for in Mark a staff is allowed, in Matthew and Luke it is denied. But seeing the interpretation of the Hebrew word thet is doubtful amongst the Hebrews, though the Evangelists did write in Greek, they have diversly taken the word rabden. Therefore Matthew and Luke do mean staves, which are a burden to them that bear them: but Mark meaneth a staff whereon travelers do ease or rest themselves. And it appeareth that it was the manner of them that travailed to carry a staff: according to which use that was said, Gen. 32. 10. With my staff I passed over this jordan. In which words jacob confesseth that he came into Syria empty, and not laden with riches.  
10. For the workemanne is worthy of his meat. Christ answereth a doubt: for that condition might seem to be hard to go through judea, not furnished with any provision for the journey. Therefore Christ willeth them not to be afraid of fainting for want: because that whither soever they should come, they should at least be worthy of their meat.  
He calleth them labourers, (not that they were like the ordinary ministers, which do dress the vinyeard of the Lord, and which in planting and watering do apply themselves in husbanding of the same) but only because they were preachers of a more plentiful and full doctrine. Neither had they as then enjoined them any other office of teaching, then to make the jews give ear to the preaching of the Gospel. Lest they should object that they should be defrauded of their due food, because that no man would acknowledge them for labourers: Christ preventeth that difficulty also, commanding to inquire, who in every city was worthy of that message of salvation. In which words he commandeth them to inquire whether there be any godly and honest men, which have any fear of God and religion in them, of whose aptness to be taught there may be any hope, that they might especially offer their labour to them. For because it was not lawful for them long to tarry in every place, it was meet that they should begin there, where there was some preparation.  
11. Tarry there until. This declareth also the haste they should make, for if they should in any place have made any longer tarrying, they should have changed their host, least they should charge any one man too much. Therefore, when as Christ commandeth them to tarry with their first host, until they go into an other city, he declareth that they must make haste, that they should presently run into an other city, when they have preached the Gospel in one.  
12. Salute the same. Because they could not discern the true worshippers of GOD from contemners, he commandeth them that at the entrance into every family, they should friendly insinuate themselves. For the salvation is a certain entrance to speech. Now, they were willed to go to such men as were known and reported to seek after godliness. But because that it falleth often out, that they, which have the greatest fame, do bewray their own ungodliness, when they shall be thoroughly tried, it was meet that this commandment should be added.  
Therefore this is the meaning, try at the first entrance, whether the hosts will gladly hear you: whosoever will gladly embrace your doctrine, tarry with them, that your salvation may be confirmed: if any refuse it, depart presently from them, and as much as you can, pull back again your salutation. For the phrase signifieth as much, as if he should have said; because that through their unthankfulness they are unworthy to enjoy that blessing of God, which you prayed for them, break off all communication with them. The name of peace hath relation to the manner of saluting, which the jews commonly used. For sith peace doth with them signify a prosperous estate, they pray for peace to them, whom they desire to be well and prosperously, and whose good they wish to be safe. I grant that the apostles brought an other kind of peace to men: but their sight is too swift, which draw this place to the free reconciliation of God with men.  
14. Whosoever receiveth you not. A severe denouncing of vengeance against the contemners of the Gospel: whereby Christ would encourage his disciples, lest the unthankfulness of the world should hinder them in their office. He commandeth his Apostles what he would have them do, if they fall amongst contemners; yet this was his especial purpose, to comfort them in their sorrow and weariness, if their doctrine were any where refused, lest they should faint in the midst of their course. And we see how Paul, 2. Cor. 2. 15. using this comfort, doth boldly despise all contempt of men, doth constantly go forward through all lets, and doth glory that he is a sweet savour to God, though he is deadly to them that perish. But this place teacheth how much the Lord esteemeth his Gospel: and certainly, sith it is an incomparable treasure, they are too much and vilely unthankful, which refuse the same, being offered unto them.  
Further, when as it is the sceptre of his kingdom, it cannot be rejected but with manifest reproach to him. Shake of the dust. As the Lord doth here commend the doctrine of the Gospel, that all men might receive the same with reverence, and striketh a fear unto the rebellious by this grievous decree of vengeance for them: so he commandeth his Apostles to be the declarers of that vengeance, which he appointeth, which cannot be, but that they should be inflamed with a most vehement zeal to utter that doctrine, which they preach. Therefore it is to be noted, that no man can be a fit teacher of the heavenly doctrine, but he that is so affected, that he is vexed and tormented at the contempt of the same. It is probable that the jews then used to shake of the dust, as a figure of cursing, as if they did it to witness, that the inhabitants of the place were so wicked, that they infected the earth with their contagion. I gather that it was an accustomed manner by this, that Christ speaketh as of a thing known. And this manner of execration doth the more confirm that, which I said before, that God was not more offended with any offence, then with the contempt of his word. Neither doth he command us after so solemn a sort to detest either adulterers, or murderers, or any other wicked persons.  
15. Truly I say unto you. Lest it should seem to be a vain skarcrowe, Christ affirmeth that they shall be more grievously punished, which contemn the Gospel, than the Sodomites. That is far from the meaning of Christ, which some have, imagining this to be spoken of the destruction of Jerusalem. For we must understand the day of general judgement, wherein they shall both give an account, that there may be a comparison of the punishments. Christ nameth Sodom rather then any other cities, not only because it excelled all in most heinous sins, but because it was consumed of the Lord by a wonderful manner of destruction, that it might be an example to all ages, and that the name itself should be abhorred. Yet it is not to be marveled, that Christ saith, that they shall be more easily dealt with, than the unfaithful, which refuse to hear the Gospel. For when men shall deny authority to their creator and maker, neither will vouchsafe to hear his voice, but do reject him calling lovingly, and will not believe him, promising all things liberally: this wickedness is as the greatest heap of all sins. If that so horrible a punishment doth follow the repulse of so base or obscure manner of preaching, how terrible a punishment doth now remain for them, which reject Christ speaking with full mouth?  
Further, if God doth so severely threaten the contemners, what shall become of those furious enemies, which sight against the Gospel either with blasphemies and a venomous tongue, or do cruelly persecute it with fire and sword?  
Matth. 10. 
16. Behold, I send you as sheep in the midst of wolves: be therefore wise as serpents, and innocent as doves.  
17. But beware of men: for they will deliver you up to the councils, & will scourg you in the Synagogues.  
18. And ye shallbe brought to the governors and kings for my sake, in witness to them, and to the Gentiles.  
19 But when they deliver you up, Like no thought how or what ye shall speak: for it shall be given you in that hour what ye shall say.  
20. For it is not ye that speak: but the spirit of your father, which speaketh in you.  Mark. Luk. 12. 
11. And when they shall bring you unto the Synagogues, and unto the rulers and Princes, take no thought how, or what thing ye shall answer, or what ye shall speak.  
12. For the holy Ghost shall teach you in the same hour, what ye ought to say.   
The commandments, which Matthew heretofore set down, do only belong to their former progress or journey, which was in few days to be ended. Now Christ proceedeth further, and he armeth them against the time to come, that they might know that they were chosen to declare that message not for a short time, but that there remained for them a matter of greater weight, and of much more travail. For though they were not presently brought forth into these broils, whereof Christ speaketh: yet it was profitable for them to be warned before hand, that if they than should abide any troubles, they might know, that these were but certain preparations of a more harder warfare, whereunto they were prepared. This was also true in the first embassage, that the Apostles were like to sheep amongst wolves: but the Lord sparing their infirmity, held back the severity of wolves, that they should not hurt, peculierlye referring it to that time, which the Lord had appointed to handle them more straitly. For they were used as marriage guests, the bridegroom being with them before the resurrection: but after the bridegroom departed from them that tenderness and ease ceased, and they● estate was then so hard, that they should then understand, that they were not in a vain furnished before hand with these defences. Also it may be, that these words, which were spoken at diverse times, were here by Matthew gathered into one place: for Luke, as we shall see after, reporteth that the same words were spoken to the seventy Disciples, which were put in the place of the Apostles.  
But this is out of question, that they were not by these words foretold what success they should have of this journey, which they now entered into, but that they were forewarned of the whole course of their apostleship.  
16. Behold, I send you. The exhortation which presently followeth doth show evidently whereto this admonition tendeth. Therefore the text ought thus to be resolved, you have need of wisdom and simplicity: because you shall be as sheep amongst wolves. But the reason is gathered of the necessity: because except they do wisely look to themselves, they should be presently devoured of wolves, but if they were afraid of the madness of the wolves, or were not careful, that they should waver, and so at the length fall from their office. We will first declare what this meaneth, that they should be sent as sheep amongst wolves. Although men are cruel and bloody, the Lord could mitigate their cruelty, who tameth and maketh gentle the wild savage beasts so oft as he pleaseth. The Lord doth not bring a great company of men into the obedience of his Gospel, but leaveth them in the fierceness of their wit, he doth it of purpose that he might exercise his ministers. And though all are wolves by nature, whom GOD doth not regenerate with the spirit of meekness: yet Christ doth especially note the raging enemies of the Gospel, which hearing the shepherds voice, are not tamed, but are inflamed with greater cruelty. Therefore the Lord sendeth forth the ministers of his word on this condition, that they should live amongst wolves: that is, that they should have many deadly enemies, and should be compassed about with many dangers on every side, so that they should hardly execute their office amongst so many lets. And that their trial might be the sharper, he giveth them no weapons wherewith they should violently defend themselves: but casteth them unarmed and naked to the teeth of the wolves. For in that he compareth them to sheep, is not referred to gentle and quiet manners, or to the lenity of the mind: but he only declareth that they are nothing stronger, or more able to resist the violence of the enemies, then are the sheep against the madness of the wolves.  
Christ also requireth of his Disciples that they should have minds as sheep, that they might strive with patience against the malice of the wicked, and should receive injuries quietly: but the simple meaning of this place is, that the Apostles had many enemies mighty and cruel, prepared against them, when as they themselves should be without all defence. If any man except that this Antithesis cannot after this sort stand between the sheep and the wolves, the answer is ready. For though the Lord by calling the enemies of the gospel wolves, doth rather note their power then their delight to hurt: yet because no man is known for a wolf, except he wax mad against the Gospel: therefore he joineth these two together, that they are carried with a cruel desire to suck blood, and also that they have power to perform the same.  
Be ye therefore wise. The meaning is, that the wisdom in taking heed should so be tempered, that they should not be more fearful than becometh them, and so become more negligent in their office. For we see them which would be accounted circumspect and provident, to become very timorous and slothful. It is meet for the disciples of Christ to be circumspect to take heed, seeing that dangers do hang over them every where. But because the greatest danger is, lest they should through sloth wax negligent, he commandeth them sincerely to go forward whither soever their calling shall carry them. And this he declareth by two similitudes, when serpents perceive that they are hated, they do diligently avoid and fly from whatsoever is noisome to them: so the faithful are commanded to have care of their life, lest they rashly leap into danger, and throw themselves into all perils. But the Doves on the contrary part, though they be fearful by nature, and are subject to innumerable dangers, do wait as careless creatures while they are stricken, and commonly they cast themselves into the snares of the takers. To this simplicity doth Christ exhort his Disciples, lest too much fearfulness should hinder them in performing their course. There are some, which, as Philosophers, will more subtly argue here of the nature of the serpent and of the Dove: but the similitude reacheth no farther. Therefore we see that carnal wisdom, or rather craftiness condemned by Christ, wherein a great multitude of men flatter themselves more than is meet, while they look hither and thither about them so far as they can go. So while they will not cast themselves into danger, they renounce Christ this calleth them.  
17. Beware of men. Erasmus addeth them: because he thought that the article had the force of a pronounce demonstrative. But in my judgement it is better to take it indefinitely: as if Christ should have said, you must walk wisely amongst men, where all things are full of deceits and dangers. But he seemeth to fight against himself: for this were the best way of heed, to do their own business at home, and not to send them forth abroad: I answer, he noteth here an other kind of heedfulness, not that they should leave their office for fear, but that they should not be troubled beeyonde measure with sudden mischiefs. For we know that they which are assaulted unawares, do become as people half dead.  
Therefore Christ commandeth his to look before what shall follow, that they might in time prepare their minds to bear conflicts. To be short, he soundeth an alarm to them, that they might the spedilyer prepare themselves to battle. Far as too little forecast, and too much doubtfulness doth weaken many▪ so careless security doth make many drunken, that they running on unadvisedly, do faint at the most need▪ For they will deliver you up to the councils. We may easily gather by these words, that the contentions, which Christ now speaketh of to his Apostles ought not to be tried to their first journey, wherein they found no such thing. But this is the purpose of his forewarning, that they should not be at any time dismayed▪ for it was a point of singular virtue, that poor men should be of a bold courage: when they should come before Princes, and not be amazed at any glistering show of the world. He admonisheth them also that they shall not have contentions in judea only, but in places further distant, not only that they might prepare themselves by long meditation for that warfare, but that being confirmed with their masters words, they should not doubt but that they were governed by the heavenly providence. That which is added for a witness to them and to the Gentiles, hath this meaning, the will of God is to be declared also to strange Princes and to nations that be a far of, that they might be inexcusable: whereby it followeth that the Apostles shall not lose their labour: for even where men shallbe convicted for contumacy, the judgement of GOD shall be showed.  
19 Bee▪ not careful. This is added for a comfort▪ for Christ should have exhorted his disciples a hundred times in vain, if he had not also promised them that GOD would be present, and that through his power they should certainly be conquerors. Hereby we gather, that it was not the purpose of Christ in uttering these dangers, to diminish their zeal: whereby it was necessary that they should be the more inflamed, if they would execute their office rightly.  
It is a great thing to come before Princes, for not only fear, but even shamefastness also doth amaze the minds of good men. Then what if Prince's should break out, and almost thunder with deadly anger? yet Christ forbiddeth his to be careful: because the spirit shall teach them what to say. For the more a man knowing his own weakness, distrusteth himself, so much the more he feareth, except he have help from an other place. And we see many, which do therefore faint, because they measure the succcesse of these things, which they take in hand to do by their own forces, which are very small, or none at all. Therefore Christ forbiddeth his disciples to look what they can do, and commandeth them only to depend and trust to the heavenvly grace.  
The question is not here (saith he) of your ability, but of the power of the holy Ghost, who frameth and directeth the tongues of the faithful to a pure confession of faith. And lest they should fear a present want, he declareth they shall have help sent them even in the very moment. For the Lord doth make the faithful void of the gift of utterance, so long as he requireth no witness of them: and where necessity shall require it, he maketh them very eloquent, which seemed before to be tonguetyed. So in our time we have seen certain martyrs, which being almost brutish, after they were called to make confession of their faith, they excelled wonderfully with the gift of speaking aptly and learnedly. Further, Christ would not that the Apostles should be without all fear: for it was profitable for them to be careful to sue by prayers, that the holy Ghost might be given them, but he would that they should cast away that careful meditation, wherewith men did much hinder themselves. For while they inquire with themselves what shall come to pass, if this or that should fall out, they are vexed with miserable disquietness, and do not rest upon the providence of God. And whosoever will not give this honour to the providence of God, that it is able in due time to supply their want, such certainly are worthy to be tormented.  
Matth. 10. 
21. And the brother shall betray the brother to death, and the father, the son, and the children shall rise against their parents, and shall cause them to die.  
22. And ye shall be hated of all men for my names sak: but he that endureth to the end he shallbe saved.  
23. And when they persecute you in this city, fly into another: for verily I say unto you, ye shall not finish all the cities of Israel, till the son of man be come.  
24. The disciple is not above his master, nor the servant above his Lord.  
25. It is enough for the disciple to be as his master is, and the servant at his Lord. If they have called the master of the house Beelzebub, how much more than of the household?  Mark. Luke. 6. 
40. The disciple is not above his master: but whosoever will be a perfect disciple, shall be as his master.   
21. And the brother shall betray. First, he admonisheth them how grievous troubles do remain for them: then he mitigateth all the sharpness by adding a notable consolation. First, he declareth that these things, which were wont to be a defence, or to bring some ease, should bring an increase of greater misery to his disciples: for the brethren, which ought to help the oppressed, to reach the hand to them that are in calamity, and to provide for their safeguard, should become their deadly enemies. Yet they are deceived, which think that this doth befall only to the faithful, to be delivered to death by their brethren. For it may be, that the father may persecute the son of a godly zeal, if he see him to be an Apostate from the sincere worship of God. And in this behalf the Lord commandeth us to be forgetful of flesh & blood, & apply all our endeavour to the maintenance of the glory of his name. Neither doth every man spare his kinsfolks where the fear and religion of God doth flourish: but he had rather they should all perish, if need so required, then to have the kingdom of Christ shaken, the doctrine of salvation extinguished, & the worship of God abolished. If our affections were ordered a right, this should be the only cause of right hatred. But when Christ would establish the kingdom of GOD, and restore godliness into his perfect strength, but would also call men back from destruction to salvation: there is nothing more unworthy then for that cause to hate the ministers of so comfortable a doctrine. This, as it is a monstrous thing against nature, might have much troubled their simple minds: yet Christ foretelleth that so it shall come to pass.  
22. He that endureth. This one promise is sufficient enough to stay the minds of the godly, although all the world should rise against them, while he promiseth them a happy and a blessed end. For if the assurance of their purpose doth carry them to death, which fight under earthly captains, being uncertain of the end of the war, shall men than doubt to employ themselves to follow Christ to the end, which are certain of the victory?  
23. And when they persecute you in this city. He preventeth that, which they might have excepted. If the hatreds of the whole world were to be borne, what end then at the length? Though therefore they could be in safety in no place: yet Christ admonisheth them not to despair: but where they are thrown out of one place, they should rather attempt whether they may profit any thing by their labour in an other place. And the interpreters are deceived, while they think this to be a naked permission: when Christ rather commandeth his disciples what he would have them to do. For he that hath abiden one persecution, would gladly take his ease as a soldier that hath done his duty. But Christ alloweth not such a vacation to his, but willeth them to run the whole course with an unwearied mind. In sum, the Apostles are commanded to offer themselves to new skirmishes, lest they should think that they had done their duty, when they had passed over one or two. Neither doth he suffer them to fly into corners, where they might lie idly. But though their labour took not good success in one place, the Lord doth exhort them to go forward. But under the commandment is also contained a permission. And the flying of persecution is thus to he understood. For all that fly are not generally to be condemned, neither yet is every flight lawful. The heat of some of the old writers was too great in this matter, which condemned flight, as if it were a kind of denial. For if this were true, some part of the ignominy should redound to Christ and his Apostles. Again, if it were lawful generally to fly, there should be in the time of persecution no difference between the good pastor and the hireling. Therefore that moderation is to be noted, which Augustine prescribeth to Honoratus, lest any man fearfully forsaking his standing, should either traitorously forsake his flock, or give an example of slothfulness: and yet that no man should unadvisedly thrust in himself headlong. If either the whole Church be assailed, or that part be followed to death, the pastor shall do ill, if he withdraw himself, whose duty it were to oppose his life for every particular man of his flock: but it may be sometime that his absence shall be beneficial to the Church, by appeasing the fury of the enemies. Therefore let, in such a case, the simplicity of the do●e prevail, least nice men make a cloak for their fearfulness, as flesh is always too wise in avoiding of troubles. For verily I say unto you. That is not likely that some do understand it of their first sending forth: but it rather comprehendeth the whole Apostleship. But herein consisteth the difficulty, what the coming of the Son of man should signify. Some men expound it, that the Gospel should have such passage, that all men should know that Christ should reign truly, and that the restitution of the kingdom of David should be hoped for of him. Other do refer it to the destruction of jerusalem, wherein Christ appeareth ●s a revenger of unthankfulness. The first exposition is tolerable, the latter is more wrested: yet I do judge that to be a comfort given peculiarly to the Apostles, Christ is said to come when he bringeth remedy to things in despair.  
The embassage, which they were to undertake, was wonderful, that they should spread the doctrine of the gospel throughout the whole world. Therefore Christ promiseth that he himself will come before they shall pass through all judea: namely, because he will beautify his kingdom by the power of his spirit, that that glory and majesty should verily shine in the Apostles, which as yet was hid from them.  
24. The Disciple is not above his master. Now he exhorteth them to patience by his own example. And certainly this comfort is such, as swalloweth up all sorrow, while we consider that our lot is common to us with the Son of GOD: yet that he might make us the more ashamed thereby, he taketh two similitudes from the custom of men. The disciple accounteth himself honoured, to be made equal with his master: & dares desire no greater honour. Then, that condition, which the Lords do bear patiently, the servants do not refuse to bear the same. Sith the Son of God is both these ways above us, as he to whom the chief authority is given of the father, and hath the offices of a master committed unto him: let us be ashamed to fly from that, which he himself disdained not to take upon him for our cause. But these things do rather need meditation, than exposition: because they are evident enough of themselves. Luke reporeteth this sentence in his sixth chapter, not depending upon the text: but uttered abruptly amongst other words. And because Matthew doth in this place declare very well to what purpose it appertaineth, I thought that I could not place it better any other where. But in the translation I followed neither Erasmus, nor the old interpreter, for this cause. The Greek Participle doth signify aswell a thing made perfect, as apt, like, or meet. Further, sith Christ speaketh here of a likeness, and not of a perfection, the latter sense seemeth to be the better, as if he should have said, there is nothing more meet nor convenient, then that the disciple should frame himself after the example of his master.  
25. If they have called the master of the house. It is as much as if he should have called himself the Lord of the Church: as the Apostle to the Hebrews 3. 2. comparing him to Moses and the Prophets, saith, that they were servants: but that he was the Son and heir. For though he vouchsafeth us the honour of brethren: yet he is the first borne and the head of all the body: to be short, he hath the chief government and power in his hand. Wherefore there is nothing more absurd then to desire to be counted amongst the number of the faithful, and yet to grudge at GOD when he frameth us to the image of his own Son, whom he hath set over his whole household.  
For what nice fancies are these, if we would possess a place in his house, and excel above the Lord himself? The meaning is, we are too soft & dainty, if it behard for us to bear the reproaches, which our Prince did willingly submit himself unto. The word Beelzebub is corrupted: it should properly be called Baalzebub. So they called the chief of the feigned Gods of the Philistines, which the city Accaron did worship. And the lesser Gods were called Baalim, which at this day in Popery are called patrons. And whereas Baalzebub signifieth a Patron of a fly, or of flies: some think that the name was derived and taken of this, that the Temple swarmed with abundance of flies, through the plenty of the sacrifices. But I do rather conjecture that they sought help at the idol against the flies, which were noisome to the place. For when Ochozias superstitiously sought an answer of his health from it, he called it so. Whereby it appeareth that it was not a name in scorn. For as godly men translated the word Gehenna, to the hells, that they might note that place with infamy: so for hatred and detestation of the Idol, they called the devil Baalzebub. Whereby we gather that the reprobate, that they might make Christ the more detestable, noted him with the greatest infamy they could, as by calling him a devil, who should be the greatest enemy of religion. Wherefore, if it befall us to be touched with the same ignominy, it ought not to seem strange to us, to have that fulfilled in the members, which began in the head.  
Math. 10. 
26. Fear them not therefore: for there is nothing covered, that shall not be disclosed, nor hid, that shall not be known.  
27. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye on the houses.  
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 and body in hell.  
29. Are not two sparrows sold for a farthing, 〈◊〉 one of them shall not fall on the ground, without your father?  
30. Yea, and all the hairs of your head are numbered.  
31. Fear ye not therefore, ye are of more value than many sparrows.  Mark. 4. 
22. For there is nothing hid, that shall not be opened, neither is there a secret▪ but that it shall come to light.  
23. If any man have ears to hear, let him hear.  Luke. 8. 
17, For nothing is secret, that shall not be evident, neither any thing hid, that shall not be known and come to light.  
Luke. 12. 2. For there is nothing covered, that shall not be revealed▪ neither hid▪ that shall not be known.  
3. Wherefore whatsoever ye have spoke in darkness, it shall be heard in the light: and which ye have spoken in the ear, in secret places shallbe preached on the houses  
4. And I say unto you, my friends be not afraid of them that kill the body, and after that are not able to do any more.  
5. But I will forewarn you, whom ye shall fear: fear him, which after he hath killed, hath power to cast into hell: yea, I say unto you, him fear.  
6. Are not five sparrows bought for two farthings, and yet not out of them is forgotton before God.  
7. Yea, & all the hairs of your head are numbered: fear not therefore, ye are more of value th●● many sparrows.   
26. Fear them not therefore. When as the Apostles should see the Gospel to be so contemptible, and that they should remember the fewness of the believers, they might also cast of all hope for the time to come. Now Christ answereth this doubt, declaring that the Gospel should be spread further, and that it shall pass through all the lets of men, so that at length it should shine forth openly. For though this saying seem to be a proverb; there is nothing covered, that shall not be disclosed: yet here it ought especially to be restrained to the doctrine of salvation, which Christ sayeth, shall be the conqueror what soever men devise to oppress the same. Though he preached sometime openly in the Temple: yet because his doctrine was refused, he yet lay hid as it were in dark corners, but he sayeth that the time shall come when it shallbe uttered abroad, which we know was done shortly after: for there was never any sound of thunder more hard in any quarter of the world, than the voice of the Gospel which sounded through out the whole world. And because this promiss aught to comfort their minds, Christ exhorteth them that they should boldly and valiantly apply themselves to the same, and that they should not be afraid though they saw the Gospel as yet not regarded, but that they should be crying preachers of the same. That which I reported out of Mark, was spoken peradventure at an other time, and in an other sense: yet because there are red short sentences, I follow that which was most probable to me. For after that Christ commanded there his disciples, that as burning lights they should give a clear light far from them, presently after he addeth, there is nothing hid which shall not be made open. And the light of the Gospel was lighted by the Apostles in dark places, so that by their ministery it shone aloft through the whole world. And the text in the eight after Luke is altogether like this. As concerning the place of the 12. chapter, it is not to be doubted but that it answereth to this, yet in words there is some difference: for Christ commandeth there, that the Apostles should bring those things into light, which they had spoken in the dark: whereby he declareth that they had as yet but whispered of the Gospel, but that the message which they did bear, was so notable that it should spread itself to the furthest parts of the world.  
28. And fear ye not them. Christ teacheth his disciples to contemn death by a most notable reason, because that men created to enjoy the celestial immortality ought to despise this frail and transitory life. For the sum tendeth to this purpose, if the faithful would consider wherefore they were borne, and what their condition is, there is no cause why they should so greedily desire this earthly life. Though the sense of the words are more full and more plentiful, for Christ teacheth that the fear of God is utterly dead in them, which for fear of tyrants do fall from the confession of their faith, and that there reigneth a beastly blockishness in their hearts, which for fear of death doubt not to forsake the same confession of faith. For the Antithesis between the two contrary fears, is to be noted. If the fear of God be choked with the fear of men, doth it not appear that we yield more to them then to God himself? Now hereof it followeth that the heavenly and eternal life being rejected, we cause that this only remaineth for us, that we become like to beasts. The power of eternal life and death is in the hand of God alone: him we neglect because the fear of men doth carry us away. Doth it not evidently appear that the shadowish life of the body is more esteemed of us, than the eternal state of the soul? nay, the celestial kingdom of God is nothing set by of us, in respect of the fleeing & vanishing shadow of this present life. Therefore the words of Christ ought thus to be resolved: Know that you have given you immortal souls which are subject to the will of god alone, they come not into the power of men. And so your faith ought not to yield to no terrors or threatenings of men. For how cometh it to pass, that in your vexation the fear of men should prevail, but because the body is preferred before the soul, & immortality is less esteemed of, than this transitory life. Therefore in Luke there is an emphatical repetition. Certainly I say unto you, fear him. As if Christ should have said, we have no respect of God, so oft as we give place to the fear of men: contrariwise if we reverence God, the victory is easily in our own hands, so that no force of men should draw us from our duty. Also the experience of all times teacheth us how necessary this exhortation of Christ was to the ministers, & generally to all the godly. For there was never time wherein men have not violently lift up themselves against God, & have endeavoured to overwhelm the gospel. All are not armed with like power to cause and strike a fear of death: but in the greater number that monstrous cruelty doth reign, which when occasion serveth, showeth itself. Also sathan doth oft suborn the giants, at whose sight the servants of Christ do fall down dead, except they be armed with this doctrine, to be constant without shaking. But when as these two clauses do join together in one sentence, some that are unlearned, do naughtily take this part from the other, that men are not to be feared. For Christ (as was now said) opposeth the godly and holy fear of God, as a remedy against the perverse fear of men, which draweth us out of the right way. Otherwise the consequence doth not follow, if we fear God who is Lord of body & soul, men are not to be feared, whose power reacheth not beyond the body. And that Christ attributeth to men a power of killing, is spoken by a kind of granting. So God slacketh the bridles to the wicked, that they being puffed up with a trust of their own power dare do any thing, and they do also amaze the minds of the simple, as if they could do every thing. Therefore the wicked do triumph in vain, as if the life of the godly were subject to their pleasure, and God holdeth them bound, so that he restraineth their cruelty and violent forces, as oft as he pleaseth: yet by his permission they are occounted able to kill: because he often suffereth their fury weakly to creep. Lastly, the sermon of Christ consisteth of two parts: for that we might learn patiently to bear the loss of this bodily life, he doth call us first to the beholding of the eternal life and death. Then by degrees he descendeth hither also, that the keeping of our life is in the hand of God.  
29. Are not two sparrows. Christ proceedeth further, as I said even now, though the tyrants become mad, yet they have not any power over the body: therefore they do wickedly which fear the cruelty of men, as if they were not in the custody of God. Therefore in dangers let us remember this second comfort, sith God is the keeper of our life, we may safely rest ourselves in his providence: nay he is injuried, if we commit not our life to him, whereof he vouchsafeth to take the charge. But he extendeth the providence of God generally to all creatures, that from the greatest to the least he might show that we are preserved by his defence. There is almost nothing less esteemed than sparrows (for two were then sold for a farthing: or as Luke saith, five for two farthings) and yet the eye of God is watchful to defend them also, so that nothing can come by chance unto them. Will he neglect the life of men, who is careful for sparrows? But two things are here to be noted: for first Christ doth define the providence of God far otherwise then many do, which are not much unlike to the Philosophers: which though they say that the world is governed of god, yet they imagine a confuse providence, as if God regarded not particular creatures. But Christ distinctly affirmeth that every one of the creatures are under the hand & custody of God, so that nothing is left to fortune. For certainly the will of God is opposite to chance: neither yet by this means is the Fatum of the Stoyckes established: for it is one thing to imagine a necessity wrapped or tied fast to the manifold course of causes, & an other thing to make all the world and all the parts of the same subject to the will of God. I grant that there is a chance in the very nature of things: but I say that nothing can fall in the blind wheel of Fortune, where the will of God doth govern. Secondly it is to be noted, that the providence of God is to be considered, not as curious and vain men do use, but that it may be a help to our faith, and may stir us up to call upon God. For he doth not therefore teach that all the hairs of our head are numbered, that he might nourish vain speculations, but that we might learn to depend of the fatherly care of God which he hath for this frail flesh.  
31. Ye are of more value. This is generally true of all men, for whose cause the sparrows are created: yet it is spoken properly of the children of God, which have a greater right then by creation. But that dignity doth not other ways appertain to men then by the free liberality of God.  
Math. 10. Mar. 8. Luke 9 
32. Who soever therefore shall confess me before men, him will I confess also before my father which is in heaven. 33. But who soever shall deny me before men, him will I also deny before my father which is in heaven  
34. Think not that I am come to send peace into the earth: I came not to send peace, but a sword. 35. For I am come to set a man at variance against his father, & the daughter against the mother, & the daughter in law against her mother in law. 36. And a man's enemies shallbe they of his own house.  
38. For who soever shall be ashamed of me, & of my words among this adulterous & sinful generation: of him shall the son of man be ashamed also, when he cometh in the glory of his father, with the holy Angels.  
26. For who soever shallbe ashamed of me & of my words, of him shall the son of man be ashamed, when he shall come in his glory, and in the glory of the father, and of the holy angels.  
Luke 12. 8. Also I say unto you, who soever shall confess me before men, him shall the Son of man confess also before the Angels of God.  
9 But he that shall deny me before men, shall be denied before the Angels of God.  
In the same Chapter.  
51. Think ye that I am come to give peace on earth? I tell you nay, but rather debate.  
52. For from henceforth there shallbe ●. in one house divided, three against two, & two against three.  
53. The father shallbe divided against the son, & the son against the father: the mother agaist the daughter, & the daughter against the mother, the mother in law against her daughter in law, & the daughter in law, against her mother in law.   
32. Who soever therefore. He apply that now to the present purpose which he spoke before of the contempt of death, because we must strive against the horror of death, lest it draw us from a free confession of faith which God doth straightly require, and the world can not bear it. Therefore for this end it becometh the disciples of Christ to be always strong and courageous, that they may be always ready for martyrdom. Further, though the confession of Christ is neglected as a light matter of the greater part, of men: yet here it is accounted and worthily, as an especial worship of God, and a singular exercise of godliness. For if earthly kings for the greater defence of their glory & increase of their richesses, do call their subjects to arms, why should not the faithful defend the glory of their heavenly king at least with their tongue? Wherefore it is certain that they do quench faith as much as in them lieth, which suppress the same inwardly, as though the outward profession of it were but vain. For Christ doth not in vain call us here his witnesses, by whose mouth his name should be renowned in the world. I say the will of Christ is, that the profession of his name should be opposed against all false religions. Because it is an odious thing, he teacheth us, that no man's faith should lie choked in the heart, but that it should openly show itself before men. Who soever avoideth it and holdeth his peace, doth not he by dallying with the son of God, banish himself out of the household of God? There is required of the teachers a more notable confession of faith, then of private men. Then because all men are not endued with like measure of faith, as every man doth more excel with the gifts of the holy Ghost, so ought he to go before in his example. Yet there is not one of the faithful which the Son of God will not have to be a witness. But where, when, how oft, how, and how far our faith is to be professed, it is hard to set down a certain law: but the occasion is to be considered that none of us do fail in his duty in time. And we must ask also of the Lord the spirit of wisdom and boldness, by whose direction we may know what is convenient, and that we may boldly execute that which is certainly committed unto us.  
Him will I confess. There is added a promiss, which in this behalf should kindle our zeal. The Antitheses are to be noted: for if we compare ourselves with the Son of God, how vile a thing is it to deny him our testimony, when he offereth his again to us as in stead of recompense? If we compare men mortal and of no estimation, with God and Angels, and all the heavenly glory, how much more excellent is that which he promiseth, then that which he requireth? For although men be unfaithful and perverse, yet Christ esteemeth as much of it, that we give testimony to them, as if it were the company of God and Angels. Therefore to amplify it, it is said by Mark and Luke, In this adulterous generation, lest we should think that we lost our labour, because the hearers are not meet for it. Further, if the promiss move not any man sufficiently, there followeth a horrible threatening, when Christ shall appear to judge the world, he will deny all them, which unfaithfully have denied him before men. Now let the enemies of the cross go and please themselves with their own dissimulation, when as Christ shall blot them out of the book of life. For who shall God acknowledge in the last day as children, but them which are offered to him by Christ? And he declareth that he himself will be a witness against them, that they shall not falsely thrust in themselves. That which is said, that Christ shall come in the glory of his Father, and of the Angels, is thus much in sense: his divine glory shall then be showed openly. And the Angels as they do now compass the throne of God, so shall they attend upon him to adorn his majesty. The place out of the 12. of Luke answereth to the text of Matthew. But that which we set down out of the 9 chapter, and out of Mark, seemeth to be spoken at an other time, but because there is no difference in the doctrine, I thought good to join them together.  
LUKE. 51. Think ye that I am come. That which Christ required even now of his disciples every one of us might perform for himself without any business, if all the world with one consent would subscribe to the doctrine of the Gospel. But because the greater part is not only against it, but doth also sharply resist it, we cannot confess Christ without the variance and hatred of many. Therefore Christ admonisheth his disciples that they should prepare themselves to the battle: for of necessity they must fight for the testimony of the truth. And so he preventeth a double offence which otherwise might have troubled their weak minds not a little. Sith the Prophet's promised peace and a quiet state under the kingdom of Christ, what should the disciples else hope for, then to have all things quiet whether soever they should come? Now when Christ is called our peace, and the Gospel reconcileth us to God: it followeth that there should be also brotherly concord amongst us. Therefore to have strifes and contentions kindled in the world where the Gospel is preached, seemeth not to agree with the prophecies of the Prophets, & much less with the office of Christ, and nature of the Gospel. But that peace which the Prophets commend, because it is joined with faith, flourisheth not but amongst the true worshippers of God, and in godly consciences, and it belongeth not to the unbelievers, though it be offered them. And there is nothing but they can abide, rather than to come in favour with God: whereby it cometh to pass that the message of peace, doth stir them up into a greater tumult. For in so much as Satan possesseth a kingdom amongst the reprobate, he is mad at the name of Christ, and assoon as the doctrine of the Gospel is uttered, their wickedness is whetted, which lay before a sleep. So Christ who is properly the author of peace, through the malice of men, is the occasion of troubles. Hereby we learn how much the wickedness is of our corrupt nature, which doth not only defile so incomparable a gift, but doth turn it to the worst. In the mean season if tumults do arise, where the kingdom of Christ beginneth to show itself, let us not be troubled as with a new or an unwonted matter: when he himself compareth his Gospel to a sword, and sayeth that it is a separation or makebate. Some think that here is described the punishment which is laid upon the contemners of the Gospel, that some of them should rise as enemies against others: but the text showeth that Christ exhorteth here his disciples to constancy, if a great part of the world should dissent from them, and that with their voice, as with the sound of a warlike trumpet they should stir up very many enemies to their arms.  
35. For I am come to set at variance. Hereby is more evidently perceived that which we said a little before, that against the nature of the Gospel, it falleth out through the fault of the wicked, that contentions and tumults do arise. For that which Malachi 4. 6. speaketh of john Baptist, belongeth to all the ministers of Christ, that they are sent for this end, that they should turn the hearts of the fathers to the children, and the hearts of the children to the fathers. But the malice of the wicked bringeth to pass that they which were joined before, should at the hearing of the voice of Christ, be divided into contrary parts, so that they should break all bands of friendship. Furthermore Christ declareth that the world was come to that confusion, that all laws of nature should be little esteemed, and that no humanity should be any more accounted off. For when Micheas complaineth 7. 6. that a man's enemies are them of his own house, he bewaileth an extreme and a fore corruption. Christ declareth that the same shall come to pass, where his doctrine shallbe uttered, which otherwise were not to be believed. Yet he doth not mean that this shallbe always, as some froward men do dream that they cannot otherwise be good disciples of his, except they be divided from their parents, children and wives, but all lawful fellowship is rather sanctified by the unity of faith. Christ only giveth warning, that it becometh not his disciples to betroubled so oft as that falleth out.  
Mat. 10. Mar. 9 Luke 14. 
37. He that loveth father or mother more than me, i● not worthy of me. And he that loveth son or daughter more than me, is not worthy of me.  
38. And he that taketh not his cross, & followeth after me, is not worthy of me.  
39 He that will save his life, shall lose it: & he that looseth his life for my sake, shall save it.  
40. He that receiveth you, receiveth me, & he that receiveth me: receiveth him that sent me.  
41. He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward, & he that receiveth a righteous man in the name of a righteous man, shall receive the reward of a righteous man.  
42. And who soever shall give unto 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 lose his reward.  
41. And who soever shall give you a cup of water to drink for my name's sake, because ye belong to Christ: Verily I say unto you, he shall not lose his reward.  
25. Now there went great multitudes with him, and he turned and said unto them.  
26. If any man come to me, and hate not his father and mother, and wife and children, and brethren, and sisters: yea and his own life also, he cannot be my disciple.  
27. And who soever beareth not his cross, & cometh after me, cannot be my disciple.  
28. For which of you minding to build a tower, sitteth not down before, and counteth the cost, whether he have sufficient to perform it.  
29. Lest that after he hath laid the foundation, and is not able to perform i●, all th● behold it, begin to mock him,  
30. Saying: This man began to build, and was not able to make an end?  
31. Or, what king going to war against an either king, sitteth not down first, & taketh not counsel, whether he be able with ton thousand to meet him that cometh against him with twenty thousand?  
32. Or else while he is yet a great way off, he sendeth an embassage, and desireth conditions of peace.  
33. So likewise who soever he be of you, th● forsaketh not all that he hath, he cannot be my disciple.   
37. He that loveth. Because this is very sharp and repugnant to the sense of nature, to make them his enemies which should be most his friends: therefore Christ saith now that we cannot of any other condition be his disciples. He doth not command us to lay from us human affections, he doth not forbid, but that every man may perform due benevolence to his friends: but he only willeth that what mutual love soever there is amongst men, should be brought into order, that godliness may have the chief pre-eminence. Therefore let the husband love his wife, the father, the son, and again the son the father, so that the love towards men do not overwhelm that duty which is due to Christ. For as amongst men themselves, some (as we are tied unto them with a straighter band) are more loved than others, so were it an unworthy act if Christ alone should not be preferred before them all. And certainly we do not sufficiently account with thankful mind what it is to be a disciple of Christ, except the excellency of this dignity do prevail to bring under all the affections of the flesh. Luke hath a harder speech, Who soever hateth not his father, but the sense is the same. If the love of our friends doth hinder us from following Christ, it must be mightily withstood. As Paul sayeth to the Philip. 3. 8. that he accounted things loss for Christ's sake, which he esteemed before as advantage to him, and that he lost all those things willingly.  
38. He that taketh not up his cross. He proceedeth from a particular to the general, that we might know that we cannot otherwise be accounted for his disciples, except we be prepared to bear many dangers. If it torment us and vex us, that we have discord for the cause of the Gospel, with father, or wife, or children, let this condition come to our memory, that Christ dedicateth all his disciples to the cross. Yet let us remember this comfort, that in bearing the cross, we become the fellows of Christ▪ so it shall come to pass, that all bitterness shall easily become pleasant. The reprobate are no less tied to their cross, and cannot shake it off, strive they never so much: but because the cross without Christ is accursed, there remaineth for them an unhappy end. Wherefore let us learn to knit these two together, the faithful must take up the cross that they may follow the master: that is, that they may conform themselves after his example, and as faithful companions walk in his steps.  
39 He that will save his life. Lest the former doctrine (as it is very hard and troublesome to flesh) should of itself work but small effect, Christ in this sentence confirmeth the same two ways. For he sayeth that they are too wary and provident: when they shall with themselves think they have preserved their life best, they are deceived, and they have lost the same: Again, they which neglect life, shall lose nothing, because they shall save the same. We know that all things are done & omitted for life sake: there is such a love of the same planted in us: wherefore it was necessary for Christ, that he might encourage his to contemn death, so to promiss and to threaten. To find life, signifieth in this place to possess the same as under a safe custody: for they which are too covetous of earthly life, while they keep themselves out of all perils, they please themselves with a vain trust, as if they had well provided for themselves, but their life fenced with such defences, shall fleet away, because at length they must die, and death shall be to them destruction▪  
On the contrary part, where the faithful do offer themselves to death, their soul which seemeth at that present to vanish away, is restored to a better life. Furthermore, because there are some found which sometime do lose their life, either for ambition sake, or for a fury, Christ expressly declareth the cause why we should suffer death. It is doubtful whether this sermon was made at an other time, which Luke declareth. The Lord doth there also exhort his disciples to bear the cross, but not in so long a sermon. Also for the confirming of this sentence he addeth presently two similitudes, whereof there is no mention made in matthew: but for the consent in the sum of the matter, I made no doubt to bring those things which are found in Luke hither.  
LUKE. 28. Which of you is it, minding. Lest it should be troublesome to any man to follow Christ on this condition, that he should renounce all his desires, there is a profitable admonition proposed, that men should meditate before hand what the profession of the Gospel doth require. For hereof it cometh to pass that many do fall away, at all light temptations, because they fancied to themselves mere wanton delights, as though they should always be in the shade and in idleness. Therefore he shall never be a sit servant of Christ, except he prepare himself to the war a long time before. Now for this purpose do the similitudes very well agree. It is a matter full of trouble and weariness to build, & also smally welcome by reason of the charge: also no man taketh war upon him, but against his will, because it bringeth with it so many discommodities, and threateneth almost ruin to mankind: and yet the profit of dwelling allureth men that they doubt not to lay out their substance: necessity also compelleth, so that they refuse no expenses in making wars. But there remaineth a far more excellent reward for the builders of the temple of God, and for them which give their names to the wars of Christ. For Christians do neither labour for a transitory building, nor sight for a vain triumph. But that saying of Christ▪ If any king be unable to bear the brunt of battle, lest he be overcome with shame, let him seek peace with the enemy: cannot be applied to this present purpose, as if we might make any reconciliation with the spiritual enemy if richesse and forces do fail us. For it were a fond thing to wrest all particular clauses in parables to the matter which is handled. But the Lord simply meaneth that we should so be furnished, lest we being taken without just defence, do shamefully turn our backs. Neither is every one of us a king, which doth make war with his own forces. And as their rashness is reproved by this doctrine, which foolishly leap beyond their measure, or make themselves pleasures, not thinking of bearing the cross: so we must beware lest this meditation whereto Christ exhorteth us, do fear us, or flack our forwardness. Many, because they have not presently taught themselves the law of patience, even from the prisons, they, through niceness return back from the course of their race: for they will not abide to be Christians of any other conditions, then that they may be free from the cross. Others, while they have proposed unto them a condition hard and unsavoury to the flesh, dare not come to Christ. But there is no cause why the knowledge of our want should discourage us, whom the Lord doth help in time. Certainly I grant, if we account the charges, we are all so poor and weak, that we cannot lay one stone, or draw the sword against the enemy. But sith the Lord from heaven will give us matter, costs, weapons & forces, our sluggishness or slothfulness shall have no pretence of the hardness. Therefore the purpose of Christ is to admonish his of bearing the cross, that they might gird themselves with strength.  
33. So likewise who soever he be of you, that forsaketh not. This clause doth show what the accounting of the charges doth mean, whereat Christ commandeth his to begin: namely, that they must meditate of this account, to forsake all things. For in vain they do thrust themselves in, to profess Christianity, which are delighted with a sweet and idle estate void of the cross. Also understand that they must renounce all things, which do so prefer Christ as before their life; as also all the desires of the flesh, so that nothing shall hinder them from a right course. For if any man shall precisely urge the letter, he shall deal preposterously: as though no man were the disciple of Christ, but he that should throw what soever he possesseth into the sea, and so should be divorced from his wife, and should bid his children farewell. By such fancies, foolish men have been alured to monkery, that being willing to come to Christ, have fallen from humanity. But no man doth more truly renounce all things which he possesseth, them he which being ready to leave all things at every moment, doth employ himself wholly as fire and bound unto the Lord, & passing by all lets, doth follow his calling. So the true denial which the Lord requireth of his, is not settled so much in the action (as they say) as in affection, that every man living for a day, should not set his heart upon that which he governeth with his hand.  
MAT. 40. He that receiveth you. This is an other comfort, that though a great part of the world be offended with the disciples of Christ, so that they should provoke the hatreds of all men against them: yet the Lord, that he might allure many to show kindness to them, disdaineth not to account it as received to his own tables, what soever is given to them. For thereby it appeareth how much he loveth them, while he suffereth what things soever were done to them, to be imputed to himself. Also he doth not speak somuch of the receiving of the doctrine as of the men. I grant that this latter doth depend of the former: but the purpose of Christ is to be considered: for his mind was to speak, that which he saw most apt and fit for the helping of their infirmity. If any man should receive them lovingly, and should gently help them, he would accept that kindness as to himself, as if he had been liberally entreated in their person: and not so only but they offered a sacrifice of a good savour unto God the father.  
41. He that receiveth a Prophet. He beginneth at the Prophets, but descending at the length to the lowest degree, he comprehendeth all his disciples. Therefore he commendeth without exception the true worshippers of God, and the lovers of his Gospel. And to receive in the name of a Prophet and of a righteous man, signifieth as much as to do them good for the honour of the Gospel, and in respect of godliness. For though God commandeth us to do the duties of charity to all mankind: yet for good cause he preferreth his above the rest, that there may be an especial care and regard had of them.  
The reward of a Prophet. The interpreaters do expound this clause diversly: Some think that here is noted a mutual recompense, that is, that the Prophets of God should give spiritual things for earthly gifts: but if this exposition be received, what shallbe the reward of the just? Others understand that they shallbe partakers of the same reward which is laid up for the Prophets and the righteous, because they have been liberal towards them. Many refer it to the communion of Saints, that as by our liberality we declare that we are one body with the servants of Christ, so by this means we are made partakers of all good things, which Christ communicateth amongst the members of his body. I do more simply take it for a reward which is fit for the worthiness of the person upon whom the liberality shall be bestowed. For Christ meaneth that this shall be a notable declaration, how much he esteemeth his Prophets, and so every of his disciples: for by the large reward it shall appear, that none of that was lost, which was bestowed upon them. And he amplifieth the matter in that he promiseth a reward even for the meanest deeds, as that is, to give a cup of cold water. He calleth not only them little ones, which are the last and of least account in the Church, but all his disciples which are trodden down by the pride of the world.  
Matthew. Mark 6. Luke 9  
12. And they went out and preached that men should amend their lives.  
13. And they cast out many devils: and they anointed many that were sick with oil, and healed them.  
6. And they went out, and went through every town preaching the Gospel, and healing everywhere.   
12. And they went out and preached. Matthew passeth over with silence what the Apostles did: Mark & Luke do declare that they went about to exercise the office laid upon them: by whose words that which I said, doth more evidently appear, that this office which Christ then laid upon them, was but for a time, and that of a fowe days. For they say that they went through cities and towns, & it is not to be doubted but that shortly after they returned to their master, as shall be showed in an other place. This only needeth to be interpreted, that Mark reporteth, that they anointed many that were sick with oil. For it is demanded, for what purpose they used oil, sith Christ had given them power of healing. Some learned men think that it was a kind of medicine. And I grant that oil was much used in those countries, but there is nothing more unlikely, then that the Apostles should use ordinary & natural remedies, which should darken with clouds the miracles of Christ. For they were not instructed by the Lord in the Art and skill of surgery, but they are rather commanded to work miracles which should stir up all judea. Therefore I think that this was a visible sign of spiritual grace, whereby they declared that the healing proceeded of the secret power of GOD, whose ministers they were: for it was used under the law, by oil to figure the grace of the spirit. But how preposterously they imitated the apostles, which established in the church a perpetual ceremony of anointing the sick, doth thereby appear, that Christ gave the gift of healing to the Apostles, not that they should convey the same by right of inheritance to their posterity, but that it should be for a time a seal of the doctrine of the Gospel. And at this day the ignorance of the Papists is too ridiculous, which challenge filthy anointing (whereby they bring them that are half dead to the grave), for a sacrament.  
Matthew 11. Mark. Luke 7. 
1. And it came to pass that when jesus had made an end of commanding his twelve disciples, he departed thence to teach and preach in their cities.  
2. And when john heard in the prison the works of Christ, he sent two of his disciples, and said unto him?  
3. Art thou he that should come, or shall we look for an other?  
4. And jesus answering, said unto them: Go and show john, what things ye have heard and seen.  
5. The blind receive sight, & the halt go: the Lepers are cleansed, and the deaf hear: the dead are raised up, and the poor receive the gospel.  
6. And blessed is he that shall not be offended in me.   
18. And the disciples of john showed him of all these things.  
19 So john called two of his disciples, and sent them to jesus, saying: Art thou he that should come, or shall we wait for another?  
A little after.  
21. And at that time he cured many of their sickness and plagues, and of evil spirits, and unto many blind men he gave their sight.  
22. And jesus answered and said unto them; Go your ways and show john, what things ye have seen and heard that the blind see, the halt go▪ the ●epers are cleansed, the deaf hear, the dead rise again, and the poor receive the Gospel.  
23. And blessed is he that shall not be offended in me.   
1. And it came to pass. In this place Matthew showeth nothing else, but that Christ ceased not from the course of his office, while the Apostles laboured other where. Therefore assoon as he had sent them, with their commandments to go through judes, he applied himself to teaching in Galilee. But there is weight and force in that word commanding: for matthew declareth that they had not a free embassage permitted them, but that it was prescribed and told to them what they should say, and how they should behave themselves.  
2. And when john heard. The Evangelists do not mean, that john was moved with miracles, so that then at length he acknowledged the mediator: but because he saw that Christ became famous, and accounting that the full and perfect time was come, wherein his testimony was approved in him, he sent his disciples to him. That is too absurd, that some think that he sent for his own cause also, as though that he had not been fully persuaded and plainly taught, him to be the Christ. That is also a frivolous imagination of them, which imagine that when the Baptist was near his death, he should demand of Christ what message he should bear from his mouth to the fathers which were dead. But it is evident that this holy crier of Christ, because he saw himself not to be far distant from the end of his race, and that his disciples remained as yet in suspense, though he had bestowed much labour in teaching them, sought this last remedy to heal their infirmity. He faithfully behaved himself in this (as I said) that his disciples might embrace Christ without delay. Sith by daily calling upon, they had profited so little, he doth not fear without a cause, least after his death they should fall away wholly: therefore by sending them to Christ, his will was to waken their slothfulness thoroughly. Again, the pastors of the Church are in this place admonished of their duty, that they should not endeavour to hold disciples addict● or as it were bound to them, but to direct them to Christ, who is the only master. john at the beginning professed himself not to be the bridegroom. Therefore which is the part of a faithful friend of the bridegrooms, he offereth a chaste and a pure spouse to Christ himself, who is the only bridegroom of the Church. Paul 2. Cor. 11. 2. declareth that he had the same care: and the example of them both is proposed to all the ministers of the Gospel to follow.  
3. Art thou he that should come? john taketh that for granted, which the disciples had learned from their childhood. For it was a common lesson of godliness amongst all the jews, that there should come a Christ, the author of salvation & of perfect blessedness, wherefore he moveth no question of that principle: but demandeth only whether jesus is that promised redeemer. For it behoved them after they were persuaded of the redemption promised in the law and the prophets, to embrace the same offered in the person of Christ. When he addeth, shall we look for another? In this clause he sharply reproveth their slothfulness, which being taught so certainly before, should waver so long with doubtful minds. He also showeth what is the nature and force of faith: namely, that being grounded in the truth of God, it looketh not about hither or thither, nor varieth: that being content with Christ alone, it turneth not any other way.  
Go, and show john. As john had taken the person of an other upon him: so he commandeth to carry word back again to him, which should rather have been observed of his disciples. That he answereth not simply, he doth it first for that purpose, because it were better the thing itself should speak: then, that he might give his forerunner more free scope of teaching: yet he doth not give him in his miracles a naked matter without form, but he apply the miracles to their end out of the Oracles of the Prophets. And he noteth one place especially out of the 35. chapter of Isaiah, & an other out of the 61▪ that the disciples of john might know that to be fulfilled and performed, which the Prophet witnessed of the kingdom of Christ. In the first place is contained a description of the kingdom of Christ, under the which government God promiseth that he will be so liberal & bountiful, that he would help & remedy all diseases. And it is no doubt but that he speaketh of a spiritual deliverance from all evils & miseries. But Christ by outward signs (as is said before) showeth that he came to be a spiritual physician to cure souls. So it came to pass that the disciples might departed without any wavering doubt, having a plain answer without obscure or vain circumstances. The last place is like to the first in this, that teaching that the treasures of the grace of God for the world were proposed in Christ, it declareth that Christ was peculiarly sent to the poor & the afflicted. And he allegeth this prophesy purposely: partly, that he might teach all his humility▪ partly, that he might take away the offence which the wisdom of flesh might conceive at his contemptible flock. For as we are proud by nature, we esteem almost of nothing, except it be set forth with much glory. But the Church of Christ being gathered of poor men, is furthest of all from that gay and gorgeous show. From hence hath the contempt of the Gospel crept into many, because it is not received of all great men, and of men of great dignity. But how overthwart and wicked this estimation of the Gospel is, CHRIST doth admonish us by the nature of the Gospel itself, when as it is sent but to the poor and abjects, whereof it followeth that it is no new thing, or aught that should trouble us, if it be despised of all the mighty, which being puffed up with their richesses, do leave no void place for the grace of God: nay, if it be refused of the most part of men, there is no cause why we should marvel, when as there is scarce the hundredth man, which swelleth not with a vain confidence. And as Christ defendeth his gospel from contempt: so again he declareth who they be that are fit to receive the grace of salvation which is there offered: and he calling lovingly miserable sinners to the hope of salvation, he raiseth them into an assured hope. For it is certain that the poor are called, whose condition is miserable and vile, and which are nothing accounted of. Therefore as every man is most abject & mean, let not his poverty cause him to despair, but let it comfort him the rather to seek after Christ. But let us remember that none else are accounted poor, but they that think themselves to be such: that is, which lie oppressed with the feeling of their own poverty.  
6. And blessed is he. By this clause it was the will of Christ, to teach, that if any will remain constant and firm in the faith of the Gospel, he must resist and strive against offences which shall arise to the hindrance of the course of faith. But this is a prevention wherewith he shieldeth us against offences: for we shall never want occasions to move us to refuse the same, until we lift our minds above all offences. Therefore this is first to be noted, we must war with offences, that we may stand fast in the faith of Christ. Neither is Christ wrongfully called the rock of offence, and the stumbling stone whereat many do fall. It is certain that that cometh to pass through our fault: but he cureth this disease also, when he pronounceth them blessed which are not offended at him. Whereby we also gather that the unbelievers have no excuse, though innumerable offences fall out: for what should hinder them that they should not come to Christ? or what should offend them that they should fall from Christ? namely, because he with his cross appeareth as one contemned & vile, being cast out with his cross to the reproaches of the world: because he calleth us into the society of his afflictions: further more, because his glory and majesty, as it is spiritual, is neglected of the world. Then, because his doctrine is contrary to our understanding: also because that by the craft of Satan many troubles do arise, which defame and bring the name of Christ and the Gospel into hatred. Lastly, because every man, as of set purpose frameth to himself a heap of offences, because that with no less malice than desire, all men withdraw themselves from Christ.  
Math. 11. Mark. Luke 7. 
7. And as they departed, jesus began to speak unto the multitude, of john: What went, ye out into the wilderness to see? A reed shaken with the wind?  
8. But what went ye out to see? A man clothed in soft raiment? Behold, they that wear soft clothing, are in kings houses.  
9 But what went ye out to see? A Prophet? Yea I say unto you, & more than a Prophet.  
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.  
11. Verily I say unto you, among them which are begotten of women, arose there not a greater than john Baptist: notwithstanding, he that is the least in the kingdom of heaven, is greater than he.  
12. And from the time of john Baptist hitherto, the kingdom of heaven suffereth violence, and the violent take it by force.  
13. For all the Prophets & the law prophesied unto john.  
14. And if ye will receive it, this is Elias, which was to come.  
15. He that hath cares to hear, let him hear.   
24. And when the messengers of john were departed, he began to speak to the people, of john, what went ye out into the wilderness to see? A reed shaken with the wind?  
25. But what went ye out to see? A man clothed in soft raiment? Behold, they which are gorgeously appareled, and live delicately, are in kings courts.  
26. But what went ye forth to see? A Prophet? Yea I say to you, & greater than a prophet.  
27. This is he of whom it is written: Behold, I send my messenger before thy face, which shall prepare thy way before thee.  
28. For I say unto you, there is no greater Prophet than john, amongst them that are begotten of women: nevertheless, he that is the least in the kingdom of God, is greater than he.  
Luke 16. 16. The law & the Prophets endured until john: and since that time the kingdom of God is preached, and every man presseth unto it.   
7. And as they departed. Christ commendeth john to the people, that they might remember that which they had heard of him, and give credit to his testimony: for his name was famous amongst the people, and they spoke honourably of him: but his doctrine was smally esteemed, and they were but few which had respect to his ministry. But Christ telleth them that they lost their labour which went forth into the wilderness to see him, except they would reverently apply their minds and studies to his doctrine. Therefore the meaning of the words is this, you went forth into the wilderness, your lightness was fond and to be laughed at, if your journey had not some certain end. But you neither sought the pomp of the world, nor any other foolish thing, but your purpose was to hear the word of God out of the mouth of the Prophet. Therefore that you may now show what fruit you had of your purpose, let that be well remembered which he spoke unto you.  
8. They that wear soft clothing. They are deceived which think that courtly daintiness is condemned by this saying of Christ: there are very many other places, where the pride and immoderate glory in apparel is reproved. But the simple meaning of this place is, that there was no such thing in the wilderness, which should allure the people thither. For all things there were rude and filthy, which should bring nothing but a loathsomeness: they should rather look in kings courts, for fine trimming which delighteth the eyes. Though he may seem also after a sort to reprove the tyranny of Herode, for that he held john in prison, because he had freely condemned his incestuous marriage. Therefore he declareth that it is but a fond thing to esteem of Prophets according to the good will and favour of Princes, because that flatterers do reign there for the most part.  
11. Verily I say unto you. In these words is not only the authority of john confirmed, but also his doctrine is preferred above the old prophecies, that the people might consider the right purpose of his ministery. For because they accounted not to what purpose he was sent, it came to pass that they profited almost nothing by his doctrine. Therefore Christ extolleth and placeth him above the order of Prophets, that they might learn and know that he had some peculiar and more excellent commandment given unto him. But that he in an other place doth deny himself to be a Prophet, is not contrary to this title of Christ. For he was not a Prophet after the order of others, whom the Lord in times past had set over his Church as interpreaters of the law, and messengers of his will: yet he was more excellent than the Prophets, because he spoke not a far off, and darkly under shadows: but he told them that the time of their redemption was at hand and before them. To the which purpose also appertaineth the prophesy of Malachi, which presently followeth: namely, that john excelled in this, that he was the crier and the forerunner of Christ. For though the old Prophets spoke of his kingdom, yet they were not placed as john was before his face, that they should show him present. Let the readers look the rest out of the first chapter of Luke.  
There arose not. The Lord proceedeth further, as much as john exceeded the Prophets, so much more excellent are the ministers of the gospel than he. They have erred too ignorantly, which thought that Christ compared himself with john, for he speaketh not here of the dignity of the person, but the excellency of the office is commended: which doth more evidently appear by the words of Luke. There arose not a greater Prophet. For the greatness is expressly referred to the office of teaching. In sum, john hath so excellent a title given him, to that end that the jews should the more diligently observe the message that he brought. Then the teachers which should shortly after follow him, are preferred before him, that the majesty of the gospel might be preferred above the law, and also that message which came between them both. And as Christ would prepare the jews to receive the gospel, so it is meet for us to be wakened at this day, that we may reverently hear Christ, speaking to us out of his high throne of his heavenly glory: lest that he revenge our contempt with that horrible curse, which he denounceth against the unfaithful by Malachi in the same place. The kingdom of heaven and of God, is taken here, as in other places before, for the new estate of the church, because that at the coming of Christ there was promised a restitution of all things. That which I translated the least, is red in the Greek in the comparative degree the lesser. But after this manner the sense is the plainer, while it appeareth that it comprehendeth all the ministers of the gospel. Also, that many being endued with a small portion of faith, are far inferior to john, this nothing letteth, but that their preaching may be more excellent, in that it proposeth Christ the conqueror of death, and the Lord of life, which hath performed the everlasting cleansing by his only sacrifice, and by taking away the vail, it lifteth the disciples into the heavenly sanctuary.  
12. From the time of john. I doubt not but that Christ commendeth the majesty of the Gospel of this, that it was sought after with a fervent desire of many. For as God raised up john, that he might be a proclaimer of the kingdom of his son, so the spirit gave effect to his doctrine, that it might enter into the hearts of men, and might kindle their zeal. Therefore it appeareth that it came from God, which so strangely & suddenly spreadeth out, & raiseth great stirs. But in the second clause there is added a restraint, that the violent do take it. For because the greater part was no more moved, then as if the Prophets had never spoken of Christ, or as if john had never come as a witness of him, Christ declareth that the violence whereof he speaketh, is found but in one certain kind of men. The meaning therefore is, there is now a great concourse of men, as if that men would violently enter into the possession of the kingdom of God. For at the opening of the mouth of one man, they do not only covetously, but with violente force they receive the grace offered. And though very many are slothful, and are no more touched, then if john should tell a tale in the wilderness, nothing appertaining to them: yet many ran with violent zeal. And to this purpose tendeth the saying of Christ, that they are inexcusable which contemptuously, as with closed eyes do pass by the manifest power of God, which shone as well in the teacher as in the hearers. Yet by these words we learn what is the true nature and force of faith: namely, that men should not coldly and for fashion give ear to God when he doth speak, but they should aspire to him with an ardent affection, and break through as it were with a violent endeavour.  
LUKE. 16. The law and the Prophets to john. Because the Lord had said that those things which the Prophets had foretold (of the renewing of the church that should be) was as an entrance to the matter for the people's sake, now he compareth the ministery of john with the law & the prophets, as if he should have said: it is no marvel if God doth now so mightily work in the minds of men. For he doth not show himself a far off, as he did before in obscure shadows, but openly and at hand is he present to establish his kingdom. Hereof it followeth that they have less excuse, which do stubbornly refuse the doctrine of john, than the contemners of the law and the Prophets. There is an emphasis in the word of Prophesying, for the law and the Prophets did not set God before the eyes, but only by figures they drew out as in a shadow, one absent.  
Now we see whereto this comparison tendeth: namely, that it is not meet that men should be now so cold, sith God showeth himself present unto them, which held the old people in suspense by prophecies. But there is no absurdity in that, that Christ doth now number john amongst the ministers of the Gospel, whom he had first placed in the midst between them and the Prophets, because his preaching, though it were a part of the Gospel, yet it was but a certain rudiment of the same.  
MAT. 14. And if ye will receive it. Now he doth declare more plainly how john begun to preach the kingdom of God: for this is verily that Eliah which was promised to be sent before the face of God, for Christ would that the jews should now see and know that great & terrible coming of God spoken of before by Malachi, sith that Elias which is there promised, doth now execute the office of a forerunner. Also in these words (If ye will receive it): he reproveth the hardness of their hearts, that are so maliciously blind in so great light. But what if he be not received, shall be not be that Eliah?  
It is not the meaning of Christ to say that the office of john doth depend upon their likings: but after he had said that he was that Eliah, he reproveth them of sloth and unthankfulness, if he have not that credit, which he deserveth.  
15. He that hath ears. We know that Christ useth this sentence as oft as he entreateth of an earnest matter, which he would should be diligently & carefully noted. Yet he also declareth that the mysteries, whereof he speaketh, are not received of all: because that many of the hearers are deaf, or else have stopped their ears. But because that man is not only hindered by his own incredulity, but that divers do also hinder others, christ here exhorteth the children of God, whose ears are opened, that they should be diligent to consider this excellent mystery of God, and that they should not wax deaf with the unbelievers.  
Matth. 11. Mark. Luke. 7. 
16. But whereunto shall I liken this generation? It is like unto little children, which sit in the markets, and call unto their fellows.  
17. And say, we have piped unto you, and ye have not danced, we have mourned to you, & ye have not lamented.  
18. For john came neither eating nor drinking, and they say, he hath a devil.  
19 The son of man came eating and drinking, and they say, behold a glutton and a drinker of wine, a friend unto Publicans and sinners: but wisdom is justified of her chiler●n.   
29. Then all the people that heard, & the Publicans, justified God, being baptized with the baptism of john.  
30. But the Pharises & the expounders of the law despised the counsel of God against themselves, and were not baptized of him.  
31. And the Lord said, whereunto shall I liken the men of this generation? & what thing are they like unto.  
32. They are like unto children sitting in the market place, and crying one to an other, and saying, we have piped to you, and ye have not danced: we have mourned to you, and ye have not wept.  
33. For john Baptist came, neither eating bread, nor drinking wine: and ye say he hath the devil.  
34. The son of man is come, & eateth and drinketh: and ye say, behold a man which is a glutton, & a drinker of wine, a friend of Publicans and sinners. 35. But wisdom is justified of all her children.   
LV. 29. Then all the people that heard. This clause is omitted by Math. which yet bringeth great light to the text: for here of Christ took occasion to reprove the Scribes, when he saw that they remained so obstinate in contempt of God. The sum of this place is this, the common people and the publicans glorified God: but the Scribes, which gloried too much in the trust they had to their own understanding, made no account of any thing that was spoken by Christ. And this at the first sight much darkened & deformed the glory of the gospel, that christ gathered not his discipls, but of the dregs & offscouring of the people: & because that they which excelled either in show of holiness or of learning, refused him. But it was the Lords will to show this spectacle, as an example in the beginning, lest that either the men that then lived, or the posterity that should follow after, should esteem of the Gospel by the authority of men that allowed of it: for almost all men are by nature bend to this sin. And there is nothing more preposterous, then that the truth of GOD should be brought in subjection to the judgement of men, whose quickness of wit and sharpness of understanding, is altogether nothing but mere vanity. Therefore, as Paul saith, 1. Cor. 1. 27. God chose the weak and foolish things in the world, that he might overthrow the mighty and the wise from their imagination. But it is our part to prefer this foolishness of God (as the same Paul teacheth, 1. Cor. 1. 21.) before all the excellency of man's wisdom.  
They justified God. This speech is worthy to be noted, that they are said to justify God, which with reverence embracing his son, do subscribe to the doctrine brought by him. Wherefore it is no marvel, if the holy Ghost do every where adorn faith with most excellent titles, giving the price unto it in the worshipping of God, accounting it to be most perfect obedience. For what holier office can be imagined, then to ascribe unto God his justice due to him? Yet this word justifying doth generally extend to all the praise of God: as if it should be said, that God was approved and glorified of the people, which rested in the doctrine which came from him. And, as faith justifieth God; so it cannot be, but that incredulity is blasphemy against him, & spoileth him of his praise. But this phrase teacheth us, that men are after this manner brought rightly to believe, when they have bid the wisdom of the flesh farewell, accounting that nothing proceedeth from God, but that which is right & pure, not taking so much liberty to themselves, as once to murmur at his word and his works.  
Being baptized. Luke meaneth that the fruit of Baptism, which they had received, did then appear: for it was a good preparative for them towards the receiving of the Gospel, and this was a token of godliness that they had offered themselves to be baptized. Now the Lord leadeth them from that mean beginning to higher degrees: even as the Scribes by despising the baptism of john, through their own pride did shut up the gate of faith against themselves. Therefore if we desire to ascend to sound perfection, we must first take heed that we despise not the least of God's callings and matters: but let us be humbly prepared to begin at the least elements. Secondly, we must do our diligence, that our faith though it have a weak beginning, may by degrees daily profit more and more.  
30. They despised the counsel of God against themselves. The counsel of God is for honours cause opposed against the wicked pride of the Scribes: for there is a force in this word counsel, which delivereth this doctrine of God from the contempt of men. But word for word Luke saith that they despised it against themselves. Neither do I reject that sense, which others do rather allow, that they were rebellious to their own destruction. But because the words of Luke are plain, and that they are thus used oft, I had rather translate it in themselves: as if he should have said, though they withstood it not openly and directly: yet, as they swelled with an inward pride inwardly, so they despised it in themselves.  
31. Whereunto shall I liken this generation? He meaneth not all the men that then lived: but he speaketh properly of the Scribes and their flatterers. He upbraideth them, that when the Lord had attempted diverse ways to draw them unto him, they most obstinately refused his grace. But he useth a similitude which is taken, as it is supposed of a game commonly used by children; neither is this conjecture unlike, that children leading several dances, did so sing one to an other. And verily I think that christ purposely that he might overthrow the pride of the Scribes, took occasion to reprove them of children playing together, declaring that though they were never so proud, yet the song which children sing, whil they play in the market place is enough to condemn them.  
33. For john came. When as this man lived an austere and straight life, sounded repentance & sharp reprehensions, as though he sang a mournful song, and the Lord himself, as with a merry & cheerful song applied himself more pleasantly to allure them to his father: what cause should there be that neither of these ways profited nothing amongst them, but their iron obstinacy or hardness of hearts? But this place teacheth us why there was so great difference in outward show of life between Christ and the Baptist, which yet did both apply themselves to one matter: for it was the will of the Lord by this variety in taking as it were upon him diverse persons, the more to convince the unbelievers: for that he bending and transforming himself to their manners, could not yet bend them. If that all excuse be taken away from the men of that age, which with obstinate malice refused both those ways, which the Lord used to call them by, we also are in their person found guilty: when as the Lord omitteth no kind of cheerful dealing, or of mourfull and sorrowful music to draw us unto him, we remain as dead stones. As men not well in their mind, or out of their wit, are commonly called Lunatic: so they called john, a man possessed with a devil.  
34. The son of man is come. To eat and to drink in this place signifieth to live after the common order of men: as Christ saith, john came neither eating nor drinking: because he lived not after the common order of men, for that he abstained from the common meats and common order of diet: which Luke expresseth more plainly in these words, not eating bread, neither drinking wine. Let them note this place: which think the estate of perfection to be in outward austerity of life, and they think him to live an Angel's life, which liveth sparingly, or pineth away himself with hunger. For, according to this rule, john should be better than the son of God: but this is rather to be holden as a rule, bodily exercise profiteth little, but godliness is profitable unto all things, 1. Tim. 4. 8. Yet under this pretence liberty may not be given to the flesh, to pamper up itself in delycacie and wantonness: only superstition must be avoided, least foolish men imagining perfection to be in these outward elements, they neglect the spiritual worship of God. Add this also, that Christ applied himself to live after the common order of man's life, that he might sanctify godly temperance, and not nourish the superfluity of others either by any show or example of his.  
35. But wisdom is justified. This place is diversly expounded by the interpreters, Some say that wisdom was justified or acknowledged by the jews to be without fault, in that they being faulty in their own consciences, and judges of their own infidelity, were enforced to witness that the doctrine was good & holy, which they rejected. And they take the children of wisdom for the jews, who set out themselves with this title. Others do think that it is spoken in scorn: as thus, do you in this manner approve the wisdom of God, whose children you boast yourselves to be? But because the Greek Preposition here used, is not properly referred to the party, which is the doer, there are some, which expound it thus, wisdom is discharged of her children, so that now she is not by any law bound unto them, as if the inheritance were translated to some other: as Paul saith, that Christ was justified or freed from sin, Rom. 6. 7. because the curse of sin had no further power over him. Some using a greater liberty interpret it more hardly, as that wisdom should be estranged from her children. But howsoever the greek Preposition be here interpreted, in my judgement an other sense is more apt: wisdom though her own children do utterly despise her, doth ye● lose nothing of her excellency and dignity: but remaineth sound. The jews, and especially the Scribes vaunted themselves to be the children of the wisdom of God: yet when they trod their mother under their feet, they did not only flatter themselves in so great sacrilege, but in their judgement they would that Christ should also have fallen: on the other side Christ saith, though wisdom hath wicked and degenerate children, yet she remaineth safe, and her credit and authority cannot be aught cmpared by their malice, which do wickedly and maliciously slander her. But I have not yet set down that sense, which in my judgement doth best agree with the place, and is most natural. First, in the words of Christ there is a secret Antithesis, between natural children and bastards, which vaunt of a vain title without a cause: as if Christ should say: let them go on in their pride, which gloriously boast themselves to be wisdoms children in vain: she shall yet have her praise and her authority amongst her natural children. Therefore Luke addeth this universal note of all her children, whereby he declareth that the resistance of the scribes was not such a let to any, but that all the elect of God should remain in the faith of the Gospel. For the Greek Preposition, it is not to be doubted but that the same word is sometime diversly used. As to omit many examples, when Christ saith, Luke, 17. 25. The son of man must first suffer many things, and be reproved of this generation. No man will deny but that there is the like manner of speaking used in the Greek, in the other clause. chrysostom also, whose natural language was the Greek tongue, passeth by this, as a matter of no weight. And besides this, this sentence shall thus better agree and answer to the former sentence, where it is said, that God was justified of the people. Therefore though many Apostates do fall away from the Church of God: yet always shall the faith of the Gospel continue safe amongst all the elect, which are indeed of the flock.  
Matth. Mark. Luke. 10.   
1. After these things, the Lord appointed other seventy also, & sent them, two and two before him into every city and place, whither he himself would come.  
2. And he said unto them: The harvest i● great, but the labourers are few: pray therefore the Lord of the harvest to send forth labourers into his harvest.  
3. Go your ways: behold I send you forth as lambs among wolves.  
4. Bear no bag, neither scrip, nor shoes, & salute no man by the way.  
5. And into whatsoever house ye enter, first say, Peace be to this house.  
6. And if the son of peace be there, your peace shall rest upon him: if not, it shall turn to you again.  
7. And in that house tarry still, eating and drinking such things, as by them shall be set before you: for the labourer is worthy of his wages. Go not from house to house.  
8. But into whatsoever city ye shall enter, if they receive you, eat such things as are set before you.  
9 And heal the sick that are there, and say unto them, The kingdom of God is come near unto you.  
10. But into whatsoever city ye shall enter, if they will not receive you, go your ways out into the streets of the same, and say.  
11. Even the very dust, which cleaneth on us of your city, we wipe of against you: notwithstanding, know this, that the kingdom of God was come near unto you.  
12. For I say to you, that it shallbe easier in that day for them of Sodom then for that city.   
1. After these things. It may be gathered by many circumstances that the Apostles were returned back again to Christ, before that these seventy were substituted in their rooms. For the twelve were sent to stir up the jews in hope of the salvation at hand: after their return when there was need of more diligent attentiveness, there were more sent out as second messengers, which should every where in all places spread abroad the fame of the coming of Christ. But there was no special embassage committed to them, Christ only sent them before him, as forerunners, which might prepare the minds of the people to receive his doctrine.  
In the number of seventy he seemeth to follow that order whereto the people had heretofore been accustomed. That must be remembered, which we spoke of the twelve Apostles, that look how many tribes there were in the flourishing estate of the people, so many apostles were there choose as patriarchs, which should gather the members of the torn body together that thence might come a perfect restitution of the Church. The reason was not unlike in the seventy. We know when Moses was not able to bear the burden, he chose unto him seventy judges, which should govern the people together with him, Numb. 11. But the jews being now returned from the captivity of Babylon, had a council called synedrion, which they through corruption called sanedrin, which consisted of seventy and two judges. But as the common speech is in such numbers; so when they spoke of the synedrion, they only called them seventy judges, and they were chosen of the posterity of David, as Philo witnesseth, that there might yet remain some authority in the kingly stock. Wherefore after many miserable murders, this was the last part of their destruction, when Herod had overthrown that council, he spoiled the people of their lawful government. Furthermore, because their return from Babylon, was a figure of the true and perfect redemption, the Lord now seemeth to choose these seventy preachers of his coming, thereby to promise after a sort, a restitution of their decayed estate: Yet he made them not judges with power, because the people was to be called back again to one head, but he commanded them only to go before, that he alone might rule and govern. In that he sent them two together, it seemeth that he did it in consideration of their weakness: for it was to be feared, lest they being severed alone, should have had less courage than was necessary for the through performance of their office: Therefore that some should mutually encourage others, they are sent two together.  
2. The harvest is great. I expounded this sentence in the 9 Chap. after Matthew: yet it was convenient to be set down here again: because it is here uttered upon an other occasion. For that Christ might thereby the better stir up his Disciples diligently to apply their labour, he telleth them that the harvest is great: whereof it followeth that their labour should not be in vain, but that they should find abundance of matter, wherein they might exercise themselves. After he admonisheth them of dangers, contentions and troubles, and he commandeth them to gird up themselves, that they might speedily go through all judea: then he rehearseth those commandments, which he had given to the Apostles: therefore it were superfluous here to load the readers with more words, sith the full exposition of all these things may be had there: only they are to be admonished what this speech meaneth, Salute no man by the way. It is a token of great haste, where as if any man mere us in the way, we go forward, and speak not to him, that might hinder us, though it were but a little. So 2. Re. 4. 29. when Elizeus sent his boy to the Sunamite, he forbade him to salute any by the way. Would Christ therefore have his disciples to be so unkind, that he would not allow them to salute any by the way? No, but he commandeth them to make such speed, that they should pass over all lets. Luke also hath this only, that the Disciples should eat and drink those things, which should be set before them. In which words Christ doth not only command his to be content with common and mean diet, but he also alloweth them to eat of other men's charges. And this is the simple & natural sense, it shall be free for you to live of other men's charges, so long as you shall be in this journey: for it is meet that they, for whose cause you labour, should give you food. Some think that that scruple is taken away, that the Disciples should not abhor or refuse any kind of meat: but Christ meant no such thing: nay, his purpose was not to give them any thing in commandment concerning frugal diet: but only to grant them in stead of reward to be fed in this their embassage of their hosts that entertained them.  
Math. 11. Mark. Luke. 10. 
20. Then began he to upbraid the Cities wherein most of his great works were done, because they repented not.  
21. Woe be to thee, Chorazin: we be to thee Bethsaida: for if the great works, which were done in you, had been done in Tyrus and Sidon, they had repent long ago in sackcloth and ashes.  
22. But I say to you, it shall be easier for Tyrus and Sidon at the day of judgement then for you.  
23. And thou Capernaum, which art lifted up unto heaven, shalt be brought down to hell: for if the great works, which have been done in thee, had been done among them of Sodom, they had remained to this day.  
24. But I say unto you, that it shall be easier for them of the land of Sodom in the day of judgement, then for you.   
13. Woe be to the Chorazin: we be to thee bethsaida: for if the miracles had been done in Tyrus and Sidon, which have been done in you, they had a great while ago repent, sitting in sackcloth and ashes.  
14. Therefore it shall be easier for Tirus and Sidon at the judgement, then for you.  
15. And thou Capernaum which art exalted to heaven, shalt be thrust down to hell.  
16. He that heareth you, heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me.   
20. Then he began to upbraid. Luke showeth when and wherefore Christ so inveighed against these cities: namely, when he had sent his Disciples into diverse parts of judea, to preach as they went that the kingdom of God was at hand: he considering their unthankfulness amongst whom he had laboured as a prophet long time, & had wrought many miracles, and they not profiting thereby: he broke out into these words, as if he should have said, that the time was now come that he would go to other cities, sith he found that the inhabitants of that coast, where he began to preach the Gospel and to work miracles, were a stubborn and malicious people. But not speaking of his doctrine, he upbraideth them, that they were not drawn to repentance by his miracles: for it is evident that the Lord showed his power by miracles: to this end, that he might thereby call men unto him, and sith that by nature all men are set against him, it is necessary that they begin at repentance. It is well known that Chorazin and Bethsaida are cities situated upon the shore side of the lake Genezareth.  
21. If the great works which were done in you had been done in Tyrus and Sydon. Christ of purpose brought this comparison of Tyrus & Sydon, because they were infamous in wickedness, pride, luxuriousness, and other sins, and even their neighbours hard by them, and that he might prick his countrymen, the jews, the rather. For there were none of these, which accounted not the Tyrians and Sydonians for most wicked contemners of God. Therefore Christ amplifieth his curse the more, when he saith, that there was more hope of amendment in those places (where there was no religion) then appeared in juda itself. But least any should move curious questions of Gods secret judgements, it is to be considered that the Lord applied his words to the common capacity of man's understanding, comparing the citizens of Bethsaida and their neighbours with the Tirians and Sidonians, he disputeth not what God foresaw in secret counsel should become either of these, or of those, but what the others would have done, as might by outward appearance be gathered. For that those cities were so corrupt in manners, and dissolute in behaviour, might be imputed to their ignorance, that the word of God was never heard there, neither had they by miracles that calling to repentance: but the cities of Galyle reproved by our saviour, were hardened in obstinacy, as appeareth by contemning the miracles, which they had seen wrought abundantly amongst them, without any profit. In sum, the words of Christ tend to this purpose, that Chorazin and Bethsaida excel tire and Sidon in malice and outrageous contempt of God: and yet there is no cause to contend with God: for passing by them, in whom there was more hope, and showed his power amongst the wickedest, and them that were past hope: Whonsoever he employed not his mercy upon, he justly appointeth to destruction.  
Now, if he withdraw his word from some, and suffer them to perish: but that others may be more inexcusable, and that he solycite and exhort them to repentance, by this or by any other means: who can therefore charge him of ill dealing? Therefore acknowledging our own infirmity, let us learn humbly to reverence this high mystery. For their proud and arrogant frowardness is not to be borne with, which cannot abide that God should be accounted righteous, further than their senses can reach unto: and they proudly refuse the mysteries of God, which of duty they should reverence: because it agreeth not with their reason.  
If these great works had been done. We said, that we are by these words taught the right use of miracles, yet in these great works is also comprehended the doctrine. For it is not to be thought that Christ held his peace, while he showed the power of his father: nay, the miracles were annexed to the Gospel to make them more attentive to the words of Christ.  
In sackcloth and ashes. Repentance is here described by the outward signs, which then were solemnly used in the Church of God: not that Christ esteemed these outward rites, but because he applied himself to the capacity of the common people. We know that the repentance of the faithful is not tied to a few days, but they must daily exercise themselves in meditating thereof unto their death. But it is not necessary to put on sackcloth, and to be sprinkled with ashes every day: therefore this outward show of repentance is not always to be used, but when that from some grievous falling away men turn again to GOD. And then sackcloth and ashes are shows of guiltiness; used to appease the wrath of the judge, and do properly belong to the beginning of conversion. And sith that men do testify their sorrow and their grief by this outward ceremony, it is necessary that the hatred of sin, the fear of God, and the mortification of the flesh should go before, according to that saying of joel, 2. 13. Rend your hearts, and not your garments.  
Now we see why Christ, when he spoke of tire and Sydon, joined sackcloth and ashes to repentance: whose inhabitants could not have the Gospel preached unto them: but he condemneth their former life, leaving them no refuge, but to fly to a sorrowful show of their guiltiness, and humbly to seek for forgiveness. To the same purpose also may that word Sitting Bee applied▪ For it signifieth a lying prostrate upon the ground, which men forlorn do use to testify and show their mourning, as appeareth in many places of the Prophets.  
33. And thou Capernaum. He nameth Capernaum especially, because he was so much conversant there, that men thought he had been borne there. And this was an inestimable dignity, that the son of God should begin his kingdom and his priesthood there in that city, and that he had chosen it in steed of a palace and a sanctuary for him. But she was so drowned in her own filthiness, as if no drop of God's grace had ever been amongst them: therefore Christ pronounceth that the greater blessings of GOD they had, so much the more horrible punishment remained for them. This place is diligently to be noted, that the profaning of God's gifts, because it is joined with sacrilege, shall never escape unpunished. Therefore the higher a man is in dignity, the more severely he is to be punished, if he profane the gyttes of GOD beestowed upon him: and then especially is there a horrible vengeance at hand, when we (being enriched with the spiritual gifts of Christ) have him and his Gospel in derision.  
If they had been do one in Sodom. It is said before that Christ spoke after the manner of men, and that he did not show, as out of a heavenly Oracle, what he foresaw should have become of the Sodomite, if a Prophet had been sent unto them. If this answer do not satisfy the contentious: yet this one thing shall take away occasion of further quarreling from them, though GOD had a remedy in his hand, whereby he could have saved the Sodomites; yet he was a just revenger in destroying them.  
LV. 16. He that heareth you. They are deceived, which think that, that is repeated here, which we had in Matthew, 10. 40. He that receiveth you, recosueth me. For Christ spoke there of the persons, & now here of the doctrine: that receiving pertained to the duties of charity: but now he commendeth that faith, which receiveth God in his word. This is the sum, that the godliness of men is tried by the obedience of faith: and they that refuse the gospel, though they glory that they are great worshippers of God, yet they do openly show a wicked contempt of him. Furthermore, the purpose of Christ is to be considered: for whereas a great part of the world, preposterously esteemeth of the gospel after the dignity of men, and therefore despise it, when it is brought by men of a mean and base estate, Christ here meeteth with this perverse judgement. Also sith there is that pride almost in all men, that they will hardly submit themselves to their equals, or to them, whom they contemn in respect of themselves: and God appointeth to govern his Church by the ministery of men, and chooseth the ministers of the word oft times out of the dregs and offscouring of the common people: it was therefore necessary for him to set forth the majesty of the Gospel, lest it should become vile: because it is uttered out of the mouth of man. This therefore is a notable commendation of the outward ministery, that Christ saith, what honour or reverence soever is given to the preaching of men; so that it be faithful, that God accepteth it as employed to himself. We may profit by this commendation two ways: for first nothing can better encourage us to embrace the doctrine of the Gospel, then to hear that it is a most excellent service of God, and a sacrifice of a sweet smelling savour, to hear him speaking to us by the mouth of men, and to submit ourselves with that reverence unto his word brought by men, as if he himself should descend from heaven, or should reveal his counsel by Angels. Then this established assuredness taketh all doubt from us, when we hear that the testimony of our salvation witnessed to us by men, sent from God, is so to be received and credited, as if his own voice should sound from heaven. Contrariwise, to drive us from contempt of the Gospel, he addeth a severe sentence, affirming that they disdain not men, but him, and God his father, which disdain to hear his ministers, though they be but mean men. And as the dignity of those pastors, which sincerely & faithfully do execute their office is highly here extolled: so the pope maketh himself ridiculous with his shavelings, while under this pretence, he would maintain his tyranny. For it is certain that Christ speaketh not, as if he would resign to men that right, which he had received from his Father: but this is his only purpose, to deliver his Gospel from contempt: Whereof it followeth, that he transferreth not the honour due to him, to the persons of men, but only to seek that it be not separated from his word. Therefore, if the Pope will be received, let him bring the word for a warrant, whereby he may be known to be a minister of Christ: but so long as he goeth on in his own likeness, that is, as a chief enemy of Christ's, and having nothing like to the Apostles, let him leave decking himself with others feathers.  
Math. Mark. Luke. 10.   
17. And the seventy turned again with joy, saying, Lord, even the devils are subdued to us, through thy name.  
18. And he said unto them, I saw Satan like lightning, fall down from heaven.  
19 Behold, I give unto you power to tread on serpents, and scorpions, and over all the power of the enemy, and nothing shall hurt you.  
20. Nevertheless, in this rejoice not, that the spirits are subdued unto you: but rather rejoice; because your names are written in heaven.   
17. And the seventy turned again. It appeareth that the seventy disciples did not at the first fully and perfectly believe Christ's words, when as they returned rejoicing, as at a strange matter and a thing, not to be hoped for, that they should cast out devils by the power of Christ. But this authority was committed to them, and they had also a commandment: yet I think not when they went forth, but that they were persuaded that their master had said nothing to them in vain: yet after, when the strangeness of the matter exceeded their opinion, they were amazed at those wonderful sights. But this commonly falleth out, that the faithful do only conceive a certain taste of the power of God by his word: then experience carrieth them into admiration. But what manner of joy they had, shall more plainly appear by Christ's answer.  
18. I saw Satan. Christ leadeth his disciples from one special sort to a whole generality: namely, that he commanded his gospel to be preached to this end, that he might overthrow the kingdom of Satan. And because the disciples took that example, which in experience they had seen, without further application, Christ telleth them, that the force and efficacy of their doctrine should reach further, and that the tyranny which Satan exercised against all minkinde should be overthrown. Now, we conceive the meaning of the words, when Christ commanded his gospel to be preached, he did not attempt a matter, the end whereof was doubtful, but he saw before that Satan should thereby be overthrown. Now, sith the son of God cannot be deceived, and this his foreknowledge belongeth to the continual course of the Gospel: it is not to be doubted, but as oft as he raiseth up faithful teachers, but that he will give like happy success to their labours. Whereby we gather, that we cannot be otherwise delivered from the service of Satan, but by the gospel, then, they profit rightly by the Gospel, in whom the power of Satan falleth down, that they dying unto sin, begin to live to the righteousness of God. The similitude is also to be noted, which he useth, that Satan fell down as lightning at the thunder of the Gospel: for so is the divine & incredible power of the doctrine expressed, which so suddenly casteth down headlong with violence the prince of the world, furnished with so great powers. Here is also expressed how miserable the condition of men was, over whom sathan triumphed, who reigned in the air, & held the world subject under his feet, until Christ the deliverer came.  
19 Behold, I give unto you power. This is spoken by way of a grant. Christ denieth not, but that it is an excellent gift, wherein they rejoice: but he specially warneth them to look somewhat deeper into the matter, & not to stay at the outward miracles. Therefore, as their joy was not conceived of nothing, so he doth not altogether condemn it, but showeth that it is not such as it ought to be: because they pleased themselves too much in these outward shows, & did not lift up their minds into heaven. And almost all the godly are sick of this disease: for though they consider the goodness of gods benefits with thanks giving: yet they go not so far with them, as they ought, as with ladders to be holp by them to climb into heaven.  
Therefore they have need to be raised up by the Lord, as with an outstretched arm, to be holden, that they fall not down upon the ground, but that they should aspire to a heavenly newness of life. He calleth all dangers the power of the enemy: because the devil throweth upon us whatsoever he knoweth may make against us: not that he hath in his power those things, which can hurt men: but because that he being armed with the curse of God, he endeavoureth to turn all his scourges to our destruction, and taketh them as weapons to wound us with.  
20. Your names are written. Christ purposing to withdraw his disciples from a vain joy, to glory and to joy in eternal life, he leadeth them to the head spring and fountain of the same: namely, that they are chosen of God and adopted to be sons. He might have commanded them to rejoice, for that they are regenerate by the spirit of God, to be new creatures in Christ, that they are lightened in hope of salvation, and have the seal of the same given unto them: But his will was to set down unto them the head, from whence all these good things do come: that is, the free election of God, lest they should ascribe any thing to themselves. The benefits of God, which we feel in ourselves, do give us occasion to praise God: but the eternal election, which is without us, doth show more plainly, that the mere goodness of God is the foundation of our salvation. Further, he saith metaphorically that their names are written in heaven, meaning they are accounted before God, as sons and heirs, as if they were written in a Catalogue.  
Math. 11. Mark. Luke. 10. 
25. At that time jesus answered, and said, I give thee thanks, O father, Lord of heaven and earth because thou hast hid these things from the wise, and men of understanding, and haste opened them unto babes.  
26. It is so, O father: because thy good pleasure was such.  
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, but the son, and he to whom the son will reveal him.  
28. Come unto me, all ye that are weary and laden, and I will ease you.  
29. Take my yoke on you, and learn of me, that I am meek and lowly in heart: and ye shall find rest unto your souls.  
30. For my yoke is easy, and my burden is light.   
21. That same hour rejoiced jesus in the spirit, and said: I confess to thee father, Lord of heaven and earth, that thou haste hid these things from the wise and learned, and haste revealed them to babes, even so father, because it pleased thee.  
22. Then he turned to his disciples and said▪ All things are given to me of my father: and no man knoweth who the son is, but the father: neither who the father is, save the son, and he to whom the son will reveal him.   
25. jesus answered. Though the Hebrews do commonly use this word answering, even in the beginning of a matter or speech, yet I think that in this place there is a greater Emphasis, and that Christ took occasion of the present matter to speak thus: and Luke's words do more plainly confirm it, in that he saith, that Christ the same hour rejoiced in the spirit. But whereof should this rejoicing proceed: but that Christ esteemed the Church gathered of mean and contemptible men, as dear & as precious to him, as if all the nobility and excellency of the world had been gathered with their glorious shows into the same▪ And the words, which he speaketh to his father, have more vehemency in them, than those which he speaketh to his disciples. Though it is certain that in respect of them, and for their cause he gave thanks to the Father, lest any should be offended with the mean and base estate of the Church. For we do always seek after glorious shows, and nothing seemeth more unlikely to us, then that the heavenly kingdom of the Son of god, whose beauty is so gloriously described by the Prophets, should consist of the dregs and offscouring of the people. And surely wonderful is the counsel of the Lord in this, that he having the whole world in his hand, had rather choose a peculiar people to himself out of the mean despised common people then from amongst the mighty men of the world, which might have the better beautified and adorned the name of Christ with their nobility. But Christ here withdraweth his disciples from a proud and disdainful judgement, lest they should be so bold as to despise the mean and base estate of the Church, wherein he himself delighteth and rejoiceth. But, that he may with more force overthrow and over whelm the curiosity, which hereof ariseth in the minds of men, he lifteth up himself above the world, and reverenceth the secret judgements of God, that he might draw others with him to have the same in admiration. And truly, though this order of God far differeth from our judgement, yet too mad, arrogant and blind are we, if we once murmurre when Christ our head doth reverently accept and account of the same. But now it is convenient to weigh the words, I give thee thanks, O father. In these words he declareth that he settleth himself in that decree of his father, which differeth so much from the judgement of the world. There is also contained under these words a secret opposition between this praise, which he giveth to his father, & the malicious slanders, or froward barkings of the world.  
Now it is to be considered, wherefore he thanketh his father: namely, because that he being Lord of the whole world, preferred the babes & simple ones before the men of understanding. For in respect of the circumstance of the argument, it is of no small force, that he calleth his father, Lord of heaven and earth. For in these words he showeth that this difference only dependeth of the will of GOD, that the wise are blind, and that the rude and unlearned do understand the mysteries of the Gospel. There are many other like places, wherein the Lord showeth that they are all freely chosen by him, which attain to salvation: because that he is the maker and creator of the world, and that all nations are his. Further, we learn by this sentence two things: first, that it is not for want of power in GOD, that all do not obey the Gospel: for he is able to subdue all creatures to his power. secondly, it is only by the work of his free election, that some become faithful, and others remain ignorant and obstinate: for he drawing some, and passing by other some, doth only make the difference between men: whose estate by nature is one and equal: Yet in that he chose the simple rather than the wise, he had consideration of his own glory.  
For, as flesh is always too proud; so if wise and learned men should go before, this opinion would presently take place, that men obtained faith by dexterity, or by wisdom, or by learning. Wherefore the mercy of God could not otherwise be so manifest, as it deserveth: but by making such a choice, as might plainly declare, that whatsoever men bring of themselves is nothing worth. Therefore it is meet that the wisdom of man should be overthrown, lest it should obscure the praise of God's grace. Yet it is further demanded, whom Christ calleth men of understanding, and whom he calleth little ones. For experience teacheth us, that all the rude and simple have not faith, nor all the wise and learned are left in their blindness. Therefore they are accounted the wise and men of understanding, which being life up with a devilish pride cannot abide to hear Christ speaking from heaven. And that this is not a general rule, that all they are forsaken of God, which in pride delight in themselves more than they ought, we are taught by the example of Paul whose pride Christ tamed: yea, if we descend to the rude common people, as the greater part of them appear to be full of deadly malice, so we see them left together with the great and mighty men to their own destruction. I grant that all unbelievers are puffed up with a vain trust of themselves, whether they apply themselves to be accounted wise, honest, honourable, or rich: yet I do think that Christ doth here simply comprehend all that do excel in wisdom and learning, without noting of the fault: as again he accounteth them not in respect of virtues to be little ones: for though Christ is master of the lowly, and that this is the first rudiment of faith, that no man should be wise in his own conceit: yet he speaketh not here of wilful wickedness: but Christ by this reason amplifieth the loving mercy of the father, who disdained not to descend to the lowest and vilest places, that he might raise the poor out of the mire. But here ariseth a question, sith that wisdom is a gift of GOD, how cometh it to pass that it should hinder us from seeing the light of God, which shineth in the Gospel. That must be remembered, which I said even now, that the unfaithful do defile whatsoever understanding is given them: and therefore excellent wits are often hindered, that they cannot submit themselves to be taught.  
But, concerning this present place, I answer, though wisdom be no light to the wise, yet they may be deprived of the light of the Gospel. For, sith that all men were in one the same, and like condition, why should not GOD at his pleasure take these or those? And why he chose not the wise and mighty, Paul teacheth us, 1. Corin. 1. 27. namely, that he chose the weak and foolish things of the world, that he might confound the glorious pride of flesh. But, we do note again, that Christ's speech was not general, where he said, that the mysteries of the Gospel were hid from the wise. For, if of five men of understanding four refuse the Gospel, one receive it, of so many simple men, two or three become the Disciples of Christ, this sentence is fulfilled: which is also confirmed by that place of Paul, which I even now rehearsed: for he banisheth not all that are wise, noble and mighty out of the kingdom of God, but only showeth that not many of them shall be saved.  
Now is the question answered, that wisdom is not here condemned, as it is the gift of GOD, but Christ only saith, that it is of no value to the obtaining of faith, as again he commendeth not foolishness, as though men were thereby reconciled to God: but he denieth it to be any hindrance to his mercy: but that notwithstanding he might lighten the rude and simple men with heavenly wisdom. Now it remaineth to declare, what to reveal, and to keep secret meaneth. That Christ speaketh not of outward preaching may be gathered by this, that he offereth himself generally a teacher to all men, and gave the same commandment to his Apostles. Wherefore this is the meaning; no man can attain faith by his own wisdom, but only by the secret lightning of the spirit of God.  
26. It is so, O Father. This sentence taketh from us the occasion of vain and wanton inquiring, which oft provoketh and stirreth us. For God requireth no harder a matter of us, then that we should account his will for a perfect reason and righteousness. He doth oft rehearse that his judgements are as a great bottomless depth: yet will we run headlong with violence into that depth: and if we find ought that please us not, we grudge and murmurre against him: and many break out into open blasphemies. But the Lord hath prescribed this rule unto us, that we should account that to be right, which pleaseth GOD. And this is to be wise, as we ought to be, to esteem of the one good pleasure of God, as of a thousand reasons. Christ could have alleged the causes of this difference, if there had been any: but being satisfied with the good pleasure of GOD, he inquireth no further why he called the little ones to salvation rather than others, and framed his kingdom of the obscure common people. Whereby it appeareth that they rage against Christ, which grudge when they hear that some are chosen freely of the good will of GOD, and that other some are forsaken: for it grieveth them to give place unto God.  
27. All things are given to me of my Father. The interpreters do ill apply this sentence with the former, which think that the only purpose of it is, that Christ should encourage his Disciples with greater boldness to the preaching of the Gospel. But I think that Christ spoke it for an other cause, and to an other end. For, as he said before, that the Church came out of the secret fountain of God's free election: so now he showeth how that grace of salvation cometh unto men. For many, when they hear that none other are heirs of eternal life, but those whom GOD chose before the world was made, they do curiously inquire how they may be certain of Gods secret counsel: and so they cast themselves into a labyrinth, out of the which they can find no passage. But Christ commandeth to come presently to him, that the certainty of salvation may be fetched from thence. The meaning therefore is, that life is revealed to us in Christ himself: and therefore that no man can be partaker of the same, but he that entereth in by the gate of faith.  
Now we see how he joineth faith with the eternal predestination of God, which foolish men do so peevishly compare together, as if they were contraries. For though our salvation be always hid with God; yet Christ is the conduit pipe whereby it cometh to us, and is by faith received of us, that it may be confirmed & ratified in our hearts. Wherefore it is not lawful to shrink from Christ, except we will refuse the salvation prepared for us. No man knoweth the son. He speaketh this for this cause, lest his majesty should vainly be esteemed of, after the judgement of men. The meaning therefore is, that if we will know what Christ is, we must credit the testimony of the father, who only can tell us truly and rightly what he hath given unto us in him. And certainly by imagining him to be such a one, as our mind in the imagination thereof conceiveth, we spoil him of a great part of his power: therefore he is not known rightly, but by the father's voice; though the only voice sufficeth not without the direction of the spirit: for the power of Christ is so deep and secret, that men cannot reach unto the same, until they be lightened of the father. Note therefore that the father knoweth him not for himself, but for us, that he might reveal him unto us: yet the sentence seemeth not to be full: because the two parts of it agree not together.  
It is said of the son, that no man knoweth the father but he, and he to whom he will reveal him: but of the father this only is said, that he only knoweth the Son: but there is no mention made that he should reveal. I answer, it should have been in vain to have rehearsed that, which he had spoke but now. For what doth the former thanks giving contain, but that the father hath revealed the Son, to whom he hath thought good. Therefore that which followeth now, that no man knew the son, but the father, is as a reason rendered of that he had spoke: for this imagination might have risen; what need was it that the father should reveal the son, who hath showed himself to be seen openly? Now, that we understand wherefore it is said that the son was known of the father alone: it remaineth that we should consider the latter part of the sentence: That no man knew the father, but the son. Also this knowledge differeth from the former: for it is not said, that the son knew the father, because he should reveal him by his spirit: but in that he was the lively image of the father, he showeth him visibly after a sort in his own person. Yet I exclude not the spirit, but I refer the revealing, whereof Christ now speaketh, to the manner of the knowledge; and so the text agreeth well together: For Christ confirmeth that, which he said before, that all things were given unto him of the father, that we might know that the fullness of the Godhead dwelt in him. This is the sum, it is the gift of the Father, that the Son is known: for he openeth the eyes of our minds by his spirit, wherein we see the glory of Christ, which otherwise was hidden from us: but the father who dwelleth in light, whereto no man can reach, and is incomprehensible in himself, is revealed unto us by the son, who is his lively image, so that he is sought else where in vain.  
28. Come unto me all ye. Now he doth lovingly call unto him them, that he acknowledgeth to be fit to be his disciples. For though he be ready to reveal his father to all, yet the most part neglecteth to come, because they are not touched with the feeling of their wants. Hypocrites care not for Christ, because they being drunk with their own righteousness, neither hunger nor thirst for his grace. They that are given to the world, make no account of the heavenly life: therefore Christ should call those two sorts of people to him in vain: he turneth therefore himself to the miserable and to the afflicted. Also he calleth them that labour and mourn under the burden: neither doth he generally mean all them that are oppressed with sorrow and griefs, but them which being confounded in their own sins, and stricken with the fear of God's wrath, are ready to fall down under so great a burden. God humbleth his elect divers ways: but because the most part of men oppressed with miseries, do yet remain stubborn and untamed, Christ meaneth by men weary and loaden, them that have their consciences afflicted with the guiltiness of eternal death, and are pricked so inwardly with their own miseries that they faint: for this feebleness maketh us apt to receive his grace. For it is as if he should have said, that his grace is therefore contemned of the most part, because few do feel their own want: yet there is no cause why their pride or obstinacy, should hinder afflicted consciences which sigh for remedy. Wherefore let us leave all them which are bewitched with the sleights of Satan, and do either persuade themselves to have righteousness without Christ, or else do imagine themselves to be blessed in this world. Our miseries drive us to seek after Christ. And because Christ admitteth none to the enjoying of his rest, but them that faint under the burden, let us learn that there is not a more deadly poison, than that sluggishness which planteth in us a false and deceitful opinion either of an earthly felicity, or of righteousness and virtue: therefore let every one of us daily stir up ourselves, and first let us busy ourselves to shake off the delights of the world: then let us empty ourselves of all vain trust in ourselves. But though this preparation to receive the grace of Christ doth discourage men: yet it is to be noted that it is the gift of the holy Ghost: because it is the beginning of repentance, whereto no man can attain of himself. Neither is it the purpose of Christ to teach what man can do of himself, but only how they ought to be affected which come unto him. They which restrain this burden and this labour to the ceremonies of the law, do tie the sentence of Christ too short. I grant that the burden of the law is intolerable, and that it would overwhelm souls: but that must be remembered which I said, that Christ reacheth out his hand to all that be afflicted, that he might make a difference between disciples and contemners of the Gospel. But that general speech of Christ is to be noted: for Christ doth therefore without exception comprehend all that labour, and are laden, lest any man through faithless doubting, should shut up the way against himself. And yet all they are but few in number: because that of that innumerable company of them that are about to perish, few feel themselves going to destruction. The refreshing which Christ promiseth, consisteth in the free forgiveness of sins, which only easeth us.  
29. Take my yoke on you. Because we see that many do abuse the grace of Christ, while they turn it to serve the wantonness of the flesh: therefore after Christ hath promised joyful rest to the miserable afflicted consciences, he also warneth them that he is a deliverer upon this condition, that they should take his yoke on them: as if he should have said, that he did not therefore free them from sins, that they having God merciful to them, should thereby take a liberty to sin: but that they being comforted by his grace, should take on them a yoke, and that they being freed in conscience, they might keep in bondage the wantonness of the flesh. And hereof is gathered a definition of that rest whereof he spoke: that is: it freeth not the disciples of Christ from the warfare of the cross, that they should live pleasantly, but it exerciseth them under the burden of discipline, and containeth them under the yoke. Learn of me. They are, in my judgement, deceived, which think that Christ spoke here of his meekness, lest his disciples (as the coming of mighty men is wont to be fearful) because of his divine glory, should fly from him. For he rather frameth us to follow him, because that by reason of the stubbornness of the flesh, we fly the yoke as a sharp and a hard thing. A little after he sayeth that his yoke is sweet: but how can it be that any man should submit his neck willingly and joyfully, except he being clothed with meekness, he becometh like to Christ? Further, it appeareth that this is the meaning: Christ exhorting his disciples to bear his yoke, lest the difficulty should terrify them, he addeth presently after, learn ye of me, signifying that that yoke should not be grievous unto us, when we are by his own example taught and framed to meekness and humility. That also pertaineth to the same purpose, that he addeth, ye shall find rest. So long as the flesh is at liberty we murmur: but they which refuse the yoke of Christ, and endeavour to please God an other way, they do weary and tire themselves in vain: As we see the Papists do vex themselves miserably, and they bear a cruel tyranny, under the which they are tormented, yet with silence they pass it over, lest they should become subject to the cross of Christ.  
Math. 12. Mark 2. Luke 6. 
1. At that time jesus went on a Sabbath day through the corn: and his disciples were an hungered, and began to pluck the ears of corn to eat.  
●. And when the pharisees saw it, they said unto him: Behold, thy Disciples do that which is not lawful to do upon the Sabbath.  
4. But he said unto them: have ye not red what David did when he was an hungered, and they that were with him?  
4. How he entered into the house of God, and ate the show bread which was not lawful for him to eat, neither for them that were with him, but only for the priests?  
5. Or have ye not red in the law, how that on the Sabbath days, the Priests in the Temple break the Sabbath, and are blameless?  
6. But I say unto you, that here is one greater than the Temple.  
7. Wherefore if ye knew what this is, I will have mercy and not sacrifice, ye would not have condemned the innocents.  
8. For the Son of man is Lord, even of the Sabbath.  
23. And it came to pass as he went through the corn on the Sabbath day, that his disciples, as they went on their way, began to pluck the ears of corn.  
24. And the pharisees said unto him: Behold, why do they on the Sabbath day, that which is not lawful?  
25. And he said unto them: Have ye never read what David did, when he had need, and was an hungered, both he and they that were with him?  
26. How he went into the house of God, in the days of Abiathar the high priest, and did eat the show bread, which was not lawful to eat: but for the priests, and gave also to them which were with him?  
27. And he said to them: the Sabbath was made for man, and not man for the Sabbath.  
28. Wherefore the Son of man is Lord, even of the Sabbath.  
1. And it came to pass on the second Sabbath, after the first, that he went through the corn fields, and his disciples plucked the cares of corn, & did eat and rub them in their hands.  
2. And certain of the pharisees said to them! why do ye that which is not lawful to do on the Sabbath days?  
3. Then jesus answered them, and said: have ye not red this, that David did when he himself was an hungered, & they which were with him.  
4. How he went into the house of God, & t●ke and ate the show bread, and gave also to them which were with him, which was not lawful to eat, but for the Priests only.  
5. And he said unto them: the Son of man is Lord also of the Sabbath day.   
1. jesus went on a Sabbath. The purpose of the Evangelists in this history was to show, partly how malicious the pharisees were, and partly how superstitiously they were addicted to outward rites of small importance, in so much that they set all their holiness in them. For they accuse the disciples of Christ, because that they being an hungered in their journey, did pull ears on the Sabbath day: as if they had so broken the Sabbath. The observation of the Sabbath was an holy exercise, but not as they imagined it, that one could scarce move his finger, but with a trembling conscience. Hypocrisy made them so scrupulous in so light matters, when as they bear with themselves in gross superstitions: as Christ in an other place upbraideth them, that they tithed Mints and Anesseedes, but contemned the greater matters of the law. And this is always the custom of hypocrites, to take liberty to themselves in great matters, and to be diligent in observing of ceremonies. And this is the matter why they are so strait in looking to the observing of outward rites, because they think that god is only pleased with a carnal worship. But this reprehension came rather of malice and envy, then of superstition: for they were not so captious against others. And it is meet that we should consider how they were affected, lest it should amaze any man to see that Christ had the doctors of the law so much his enemies.  
LV. 1. On the second Sabbath, after the first. It is not to be doubted but that this sabbath belonged to some one of the feast days, which the law commanded to be celebrated once every year: therefore some thought that the feasts continued for the space of 2. days: but because that after the captivity of Babylon, the jews so divided their feasts, that there was always a day between, that opinion is confuted. They speak more probably which say that it was the last day of the solemnisation, which was as much esteemed as the first. Yet I like their judgement better, which take it to be the second feast of the year: & the name agreeth very well to be called the second sabbath after the first, because that in order of time it was the second of those high & yearly feasts. The first was the passover, therefore it is probable that this was the feast of first fruits.  
Mar. 24. VThy do they on the saboth day. The pharisees reprove not the disciples of Christ, for pulling ears of corn in an other man's field, but because they break the Sabbath. As though the Sabbath had been ordained to this end, that hungry men should pearish, rather than they should relieve their hunger. But this was the only cause of the Sabbath, that the people sanctifying themselves to God, should exercise themselves in true and spiritual worship: then that they being freed from all worldly business, might the better frequent the holy assemblies. Wherefore the lawful observation of it must be referred to this purpose: for the interpretation of the law must be fetched from the mind of the lawgiver. But hereby appeareth how malicious and obstinate superstition is: especially you may see how disdainfully and cruelly hypocrites do lift up themselves, where ambition and hatred of the person do meet together: for not only the affecting of feigned holiness, as I said before, made the pharisees so sharp and so cruel: But sith that of purpose they desired to carp at all the words and deeds of Christ, it cannot be but that they should draw those things into the ill part, wherein there was no fault, as all malicious interpreaters do. There is no contrariety in that, that Matthew and Mark say, that the fault was laid upon the Lord, and Luke, upon the disciples. For it is probable that the disciples were so troubled, that the accusation was brought against the master himself. Also, it may be that the quarrel being first laid against the disciples, came at length to Christ himself, and that the pharisees provoked by malice, laid the fault upon him, that he did suffer his disciples to break the Sabbath, and he yet held his peace at it.  
MAT. 3. Have ye not red what David did. Christ confuteth their cavil by five arguments. First he excuseth his disciples by the example of David, 1. Sam. 21. 6. for David flying the wrath of Saul, when he asked victuals of Ahimelech the priest, who had no common bread, he obtained this favour, that the show bread was given him. If necessity freed David from fault, the same reason may be of force for others. Whereof it followeth that the ceremonies of the law are not defiled, so that godliness be not hurt. Christ taketh it as granted, that David was without fault: because the priest which gave him leave to take that show bread, is commended by the holy Ghost. When he sayeth that it was not lawful but for the priests only, Exod. 29. 32. to eat that bread: the meaning is by the common law: for if David had in this attempted any thing unlawful, Christ had brought forth his example in vain, but necessity made that lawful, which was forbidden for a certain end.  
5. How the priests on the Sabbath days. The second argument whereby Christ proveth that the breach of the Sabbath whereof the pharisees complained, is void of offence, is this: because it is lawful on the Sabbath days to kill sacrifices, to circumcise infants, and to do all other things that pertain to the worship of god. Whereof it followeth that the works of godliness cannot be contrary one to the other: for if the temple doth sanctify the handy labours emploide about the sacrifices and the other outward worshippings: the holiness of the true and spiritual Temple is greater, to purge their worshippers from all fault, while they apply the works of godliness. Also the disciples applied themselves to offer up their souls consecrated to God by the Gospel. matthew only toucheth this argument. Now that he sayeth that the Sabbath was broken by the priests, is an unproper manner of speech which Christ useth, that he may frame himself to the hearers. For when the law commandeth men to abstain from their works, it doth not forbid men from religious exercises: for Christ granteth that to be true, which might but seem to be so to the common people, having enough that the works of the temple offend not God.  
7. If ye knew what this is. Matthew only maketh mention of the third argument. Christ reproveth the pharisees, because they considered not for what purpose the ceremonies were commanded, nor to what end they belong. And truly this hath been a common fault almost in all ages: and therefore the Prophet Oseah. 6. 7. reproveth the men of his age, for that they being addict to ceremonies, made no account of the works of charity, but God telleth them otherwise, that he accounteth more of mercy then of sacrifices: By the word Mercy, are noted by a figure all the works of charity, even as under sacrifices is all the outward worship of the law comprehended. Christ apply the same sentence to his time, and accuseth the pharisees, for that they did wickedly wrest the law of God into a contrary sense, in that they neglecting the second table, did apply themselves wholly to ceremonies. Yet here ariseth a question, why God sayeth that he regardeth not sacrifices, sith he commanded in the law that they should be straightly observed. This may be readily answered: outward rites in respect of themselves are not esteemed nor required of God, but in respect of the end whereto they are directed. Again, God doth not simply refuse them, but comparing them with the works of charity, he showeth that he doth less esteem of them then of the other. Yet notwithstanding this, in the perfection of righteousness, the worship of God hath the chiefest place: then secondly come those duties which belong to men. For though godliness of right is so much more accounted, of then charity, as God excelleth and is above men: yet because the faithful by maintaining mutual charity amongst themselves, do give testimony that they worship God effectually: God doth not without cause call the hypocrites to this, for they feign a godliness in outward signs, and they do wonderfully pervert the same by resting only in a carnal and outward worship. Furthermore, Christ gathereth effectually by the testimony of the Prophet, that his disciples are guiltless: for god exercising his people in the rudiments of the law, minded nothing less than to kill men by famine.  
●. For the Son of man is Lord. Some join this sentence with the former, there was one greater than the Temple: but I think them to be divers. For Christ first alluding to the temple, affirmed that to be no breach of the law, that was annexed to the holy service of the same. But he sayeth here, that he hath power given him, to set his disciples free from the necessity of observing the Sabbath. The Son of man (sayeth he) can of his own power moderate the observing of the Sabbath, as he doth the other ceremonies of the law. And certainly, without Christ the bondage of the law is miserable, from the which he only freeth them whom he enricheth with the free spirit of adoption.  
MAR. 27. The Sabbath was made for man. This fift argument is reported by Mark only. And this is the sum, that they do wickedly which convert the Sabbath to man's destruction, which God instituted for hy● sake. The pharisees saw the disciples of Christ occupied in holy work, they saw them weary with the labour of the journey, and also oppressed with hunger: yet they grudge that the hungry men should comfort their wearied body with a few corns of wheat. Is not the purpose of God wickedly perverted in this manner, if the observation of the Sabbath be required with the loss of men, for whose commodity the Lord instituted it? But in my judgement they are deceived which do think that the Sabbath is altogether taken away: for Christ doth only teach the right use of the same. For though he said a little before, that he was Lord also of the Sabbath: yet the full time of abrogating the same was not come, because the vail of the temple was not yet rend.  
Math. 12. Mark 3. Luke 6. 
9 And he departed thence▪ and went into their synagogue.  
10. And behold, there was a man which had his hand dried up. And they asked him, saying: Is it lawful to heal upon a sabbath day, that they might accuse him.  
11. And he said unto them: what man shall there be among you, that shall have a sheep, and if it fall on a Sabbath day into a pi●●e, will not he take it and lift it out?  
12. How much more than is a man better than a sheep? Therefore it is lawful to do well on a Sabbath day.  
13. Then said he to the man▪ Stretch forth thine hand. And he stretched it forth, and it was made whole as the other.  
1. And he entered again into the Synagogue, & there was a man which had a withered hand.  
2. And they watched him whether he would heal him on the sabbath day, that they might accuse him.  
3. Then he said unto the man which had the withered hand: arise, stand forth in the mids.  
4. And he said to them: Is it lawful to do a good deed on the Sabbath day, or to do evil? to save the life, or to kill? but they held their peace  
5. Then he looked round about on them angrily, mourning also for the hardness of their hearts, & said to the man: stretch forth thine hand, and he stretched it out, and his hand was restored as hole as the other.  
6. It came to pass also on an other sabbath, that he entered into the Synagogue and taught, and there was a man whose right-hand was dried up.  
7. And the Scribes & pharisees watched him, whether he would heal on the Sabbath day, that they might find an accusation against him.  
8. But he knew their thoughts and said to the man which had the withered hand: arise and stand up in the mids, and he arose and stood up.  
9 Then said jesus unto them, I will ask you a question, whether is it lawful on the sabbath days to do good, or to do evil? to save life or to destroy it?  
10. And he beh●ld them all in compass, and said unto the man: Stretch forth thine hand, and he did so, and his hand was restored again.   
9 And he departed thence. This history and the former, tend both to one end: which is, that the Scribes were maliciously bend to carp and cavil at every thing that Christ did, and therefore it is no marvel, if they whose minds were so poisoned with frowardness, continued obstinate enemies against him. Yet we see that this is a common matter with hypocrites, only to follow a shadow of the righteousness of the law: and as they say commonly, rather to be in show then in substance. First therefore let us learn to bring with us, when we are to give judgement of any thing, pure minds free from all malicious affection. For if hatred or pride, or any such like thing reign in us, we shall not only be injurious to men, but with contempt of God himself, we will turn light into darkness. No man void of malice would have denied this to have been a godly work, which these good doctors doubt not to condemn. From whence cometh this madness, but that all their senses were fraught with vile hatred of Christ, so that they would not see in the bright sun shine? We are also warned to take heed, lest by giving to Ceremonies more than is meet, we omit those things which are of greater account before God, and which Christ Matth. 23. 23. calleth the weightier matters of the law. For we are so bend to outward Ceremonies, that we can never keep a mean in that behalf, except we remember that whatsoever is commanded of the worship of God ought first to be spiritual, then, to be measured and guided by that rule which is here prescribed by Christ.  
10. They asked him, saying. Mark & Luke do only say that they watched what the Lord would do: but Mat. setteth it down more plainly, that they tempted him also in words. And it is likely that he had healed some others on the Sabbaths before: having therefore taken occasion of that, they demand of him whether he think it lawful for him to do again, that he had done before. But they should have considered with themselves whether it had been the work of God or of man, to heal a dried hand, only by touching it, or with a word. For God who instituted the Sabbath, laid not a law upon himself, neither did he bring himself into any bondage, but that he might labour on the Sabbaths, as he should think meet as upon other days. Therefore it was a point of too great madness, by moving this question to drive God himself into order, and to abridge him of his free course in his works.  
11. What man shall there be among you, that shall have a sheep. Christ showeth again, which is the true and right observation of the sabbath, & also he reproveth them for their malicious dealing, because they cavild at him, for that which was an usual manner amongst them all. For if any man's sheep fell into a pit, no man did forbid the pulling of it out▪ and how much more a man is worth than a beast, so much more lawful is it to help him. Therefore it appeareth that if any do help the necessity of the brethren, that he breaketh not the rest commanded by the Lord. Mark & Luke have not this similitude: they only say that Christ demanded whether it was lawful to do a good deed on the sabbath day, or to do evil? for he that loseth the life of a man, is guilty of an offence: yea he little di●sereth from a manflaier which hath no regard to help him that hath need. Therefore Christ reproveth them, that under the pretence of a holy rest, they would enforce them to do evil: for not only he doth sin, as it is said, that doth any thing against the law, but he also which neglecteth his duty. Hereby we also perceive that christ did not always use the same reasons, to overthrow this cavil with: for he disputeth not here of his Godhead as he doth in john, neither was it needful, for this one defence was sufficient to convince the pharisees, for these two cannot agree that he should be accounted a breaker of the Sabbath, who should follow God.  
LUKE. 8. But he knew their thoughts. If Matthew say true, they did openly bewray with their speech, what they had in their mind. Therefore Christ answereth not to their secret thoughts but to their open words. But both may stand, that they spoke openly, and that Christ judged of their secret thoughts. Neither did they utter what they meant, as matthew declareth, that their demand was captious: therefore Luke meaneth nothing else, but that Christ knew their deceits, though they pretended an other matter in words. Mark addeth that Christ looked upon them angrily: for he might well be angry at their wicked obstinacy. And that we might know that his anger was just and holy, he layeth that it sprang of this, that he mourned for the hardness of their hearts. First therefore Christ is sorrowful that men exercised in the law of God, should be in such gross ignorance. But because that malice blinded them, he also conceiveth anger with his sorrow. This is a right moderation of zeal, when we mourn for the destruction of wicked men, and are angry at their ungodliness. And as this place declareth that Christ was not free from human affections: so we do hereof gather that the passions themselves are not sinful, so that a temperate mean be kept. We cannot hold the mean by reason of our corrupt nature, we are never angry, no not for just causes without sin: these things were not to be found in Christ, for not only integrity of nature did bear rule in him, but in him there also shoane a perfect example of righteousness. Therefore we must pray that the spirit of God may be given us from heaven to correct and bridle our imperfections.  
Math. 1●. Mark 3. Luke 6. 
14. Then the pharisees went out, and consulted against him, how they might destroy him.  
15. But when jesus knew it, he departed thence, and great multitudes followed him, & he healed them all,  
16. And charged them that they should not make him known.  
17. That it might be fulfilled, which was spoken by Esaias the Prophet, saying:  
18. Behold my servant whom I have chosen, my beloved in whom my soul delighteth: I will put my spirit on him, and hee● shall show judgement to the Gentiles.  
19 He shall not strive nor cry, neither shall any man hear his voice in the streets.  
●0. A bruised reed shall he not break, and sinckinge flax shall he not quench, till he bring forth judgement into victory.  
21. And in his name shall the Gentiles trust.  
6. And the pharisees departed, & strait way gathered acouncel with the Herodians against him, that they might destroy him.  
7. But jesus avoided with his disciples to the sea: and a great multitude followed him from Galilee, and from judea,  
8. And from jerusalem, and from Idumea, and beyond jordan, & they that dwelled about Tyrus and Sydon, when they had heard what great things he did, came unto him in great number.  
9 And he commanded his disciples, that a ship should wait for him, because of the multitude, lest they should throng him.  
10. For he had healed many, in so much that they pressed upon him, to touch him, as many as had plagues▪  
11. And when the unclean spirits saw him, they fell down before him, and cried, saying: Thou art the son of God.  
12. And he sharply rebuked them, to the end they should not utter him.  
11. Then they were filled full of madness, and communed one with another, what they might do to jesus.   
14. Then the pharisees. See whether obstinate fury carrieth the reprobate, in resisting and striving against God: for they being vanquished with his answers, do yet power out their poison more and more. This certainly is a detestable monster, that the chief doctors of the law, which had the government of the Church, should as thieves seek after murders. But it is necessary it should so come to pass, so oft as they desire to have overthrown what soever is against their pleasure, though it be from GOD himself. It is not to be imputed to fear, that Christ escapeth away by flight, for he was not any thing more courageous after, than now: but he was led by the strength of the same spirit when he fled, wherewith he was endued after, when he willingly offered himself to death. And this was a portion of his humbling which Paul commendeth, Phil. 2. 7. that when he could by a miracle have readily defended his life, he had rather by flying take upon him our infirmity. Also he did not defer to die for any other cause, then because that a time convenient, appointed by the father was not yet come. Yet it is evident that he was preserved rather by a heavenly power then by flight: for it had been no hard matter for his enemies to have broken into that place whether he went: for he drawing such company after him, and making that place famous by his miracles, hide not himself in the dark, but only he withdrew himself out of their sight, lest he should make them more mad. Mark addeth that they took counsel with the Herodians, whom they yet hated most deadly. For when they would seem to be keepers and defenders of the public liberty, it was necessary that they should profess themselves to have a deadly hatred against the tyrants officers: yet their mad hatred against Christ so far prevailed, that they not only conspired with strangers, but familiarly they insinuated themselves into their favour, whose company they otherwise abhorred? For when ungodliness by carrying men hither and thither, driveth them into divers debates and controversies, yet it knitteth them together with one consent to strive against the Lord. So no hatreds nor enmities do let, but that the extremest enemies do join hands together to overthrow the truth of God.  
16. And he charged them. Mark setteth down an other more special matter, that he put the unclean spirits to silence, which cried out that he was the son of God. We have in an other place showed the cause why he would not admit any such witnesses. Neither is it to be doubted but that this confession was wrested out of the devils by the power of God, but after that Christ had showed that they were subject to his power, he also not without cause refused their testimony. But that extendeth farther which matthew sayeth: that is, that Christ commanded that the fame of the miracles which he wrought, should not be spread abroad: not that he would have it utterly suppressed: but that the root being settled, it might bring forth fruit abundantly in due season. For we know that Christ played not with his miracles, but had proposed this end, that he might prove himself to be the son of God, and a Redeemer given unto the world. But he showed himself by a little & a little, even by certain degrees: neither was he otherways revealed what he was, than the time ordained by the father, allowed. Yet it is a matter worthy to be noted, while the wicked do most endeavour to overwhelm the glory of God, they are so far from obtaining that which they hope for, that God apply all their wicked endeavours rather to the contrary: for though Christ was gone out of that famous place, yet his glory ceaseth not to shine even in secret corners, yea, and breaketh out notably into his excellent brightness.  
17. That it might be fulfilled which was spoken. Matthew meaneth not that the prophesy was altogether fulfilled in this, that christ charged that rumours of his power should not be much uttered: but herein is also showed a token of his humility, which Isaias describeth in the person of the Messiah. The miracles which Christ wrought amongst a few, & which he would not should be much boasted off, were able to shake the heaven and the earth. Therefore he doth plainly show how far he was from the vain glory and pomp of the world. Yet it is convenient to sift the purpose of Matthew more narrowly: for he would declare by this circumstance, that the glory of the Godhead of Christ ought not to be the less esteemed, because it appeared not in a glorious show. And certainly the holy Ghost directed the eyes of the Prophet to this purpose. For as flesh doth always desire an outward glorious show, lest the faithful should seek for it in the Messiah, the spirit of God doth declare, that he shall be far unlike to earthly kings, which make great stirs and noises, and fill the cities and towns with tumult, that they may be had in admiration where soever they come. Now we see how aptly Matthew apply the saying of the Prophet to the present cause: for because god hath laid so humble and so abject a person upon his son, lest the simple should take offence at his so contemptible and obscure estate, as well the Prophet as Matthew do meet in one, & they say that it was not done without consideration, but by a celestial decree, that he should come in that estate. Whereof it followeth that all they do wickedly which despise Christ, because his outward condition aunsweareth not their fleshly affections. Neither is it lawful for us to devise a Christ, which shall be like to our imagination: but it is simply necessary for us to embrace him as he is offered unto us by the father. Therefore he is unworthy of salvation, in whose eyes the humility of Christ seemeth vile, in the which the Lord declareth that he is delighted. Now I will enter into the words of the prophet Isaiah, 42. 1.  
18. Behold my servant whom I have chosen. That God may tie us to wait upon his will, he showeth as it were with a singer, him whom he would send, and for this cause is this note of demonstration (Behold) used. There is the like reason also in the Epithets which follow, that he nameth him his servant, and his chosen wherein his mind delighteth. For how should it come to pass that men should be so bold as to measure Christ by their own imagination, except it be because they weigh not that their salvation doth depend upon the mere favour of God? And this is too wicked a liberty, when God offereth us an incomparable treasure, that men should esteem of it according to our fleshly desires. And he is called servant, not as one of the common people, but in respect of dignity, for that God hath laid upon him the office of the redemption of his church. And because that no man taketh honour to himself, but he which is called, is so worthily to be esteemed: God sayeth that he chose in his own counsel, that he should come in this order: whereof it followeth, that it is not lawful for men to refuse him, because that so they should be contumelious against God. And certainly it is too absurd, that the holy and invioleable calling of God should be made of none effect, through our pleasure or pride. Yet that which God addeth by the Prophet, that his soul delighteth in Christ, hath a further meaning. For though the calling of every one of us cometh from the free grace of God, as from the only fountain: yet this is an especial delight in Christ, for that in his person God the father comprehendeth and embraceth the whole Church in his love. For when we were all by nature the enemies of God, his love could never have come to us, except he had first begun at the head, as it is said before, and shallbe seen again in the 17. chapter.  
He shall show judgement to the Gentiles. The Prophet doth here describe briefly the office of Christ, when he foretelleth, that it shall come to pass, that he shall show judgement to the Gentiles. The jews do comprehend under this word judgement, a state rightly and orderly established, wherein equity and upright dealing flourisheth. Therefore it is as much as if the Prophet should have said, that one should come, which should restore righteousness decayed: and that he should be the governor not only of people, but that he should bring the Gentiles also under the government of God, amongst whom there had reigned heretofore nothing but confusion. And this is the signification of this word show, or to bring forth, which the Prophet useth: for it was the office of Christ to spread the kingdom of God through all the world, which was then shut up in a corner of judea, as it is said in the Psalm, 1 20. 2. the Lord shall send the Sceptre of thy power out of Zion. There is also expressed the manner of bringing forth of this judgement: namely, that God will power his spirit upon Christ. It is true that there was never any thing done rightly in the world, which proceeded not from the spirit of god, & was set forward by the heavenly power of the same: as also there was never any of the kings, which could erect or defend any lawful order, but as he was instructed by the same spirit: But Christ in bringing forth judgement, doth far excel all others, for he received the spirit from the father, which he imparteth to all his disciples: and he doth not only declare by word or by writing what is right, but by the power of his spirit he doth inwardly frame the hearts of men to the observing of the rule of righteousness.  
19 He shall not strive nor cry. The sum is, as I said even now, that the coming of Christ should not be troublesome, because he shall want that kingly furniture & pomp: yet presently it is said, that it is so, for man's salvation, that this humility may be brought into favour, which is every where despised in the world. And certainly the foolishness of men is wondered, that they should esteem of Christ the worse, because he doth lovingly & humbly submit himself to their capacity. If Christ should appear in his glory, what thing should come to pass, but that we all should be overwhelmed with the same? What froward wickedness than is this, that is unwilling to receive him, who for our cause descended from the height of his glory? Therefore, that the gentleness of Christ might get him reverence amongst the faithful, the Prophet Isaiah doth admonish us how profitable and necessary it was. Every one of us knoweth his own frailty, and thereby it behoveth us to consider, how convenient it is for all men to be lovingly and gently received and cherished by Christ?  
I speak not of the unbelievers, which are as yet without any spark of God's grace: but they which are now called of the Lord, until the light be more fully kindled in them, & that their strength become more perfect. Are they not all like to a Reed half broken, and to a smoking match? Therefore let us learn to embrace this great goodness of Christ, who frameth himself so to our infirmity. Yet in the mean while let no man flatter himself in his sins: but let every man endeavour to profit better in ourselves, lest we wander all our life long, or bend & turn at every blast, like unto Reeds: but let us grow on to be perfect men, that we may stand fast against the sundry assaults of sathan. Let not our faith be like a few small sparks hidden in a dark smoke: but let it show forth bright shining beams. Now by the example of Christ, all his ministers have prescribed unto them, how they ought to behave themselves. But because that under pretence of this place, some do falsely & foolishly pretend, that mildness is generally to be used towards all men: that difference is to be noted, which the Prophet expressly maketh between the weak and the obstinate. For there are some that are too strong, whose hardness it were meet should be broken with the violence of a beetle: which either endeavour to bring darkness over all places, or else are firebrands to kindle consuming fires every where, & it is necessary that their smoke should be scattered, and that their heat should be quenched. Therefore as the faithful ministers of the word, must diligently apply themselves, that by sparing the weak, they may increase & nourish the grace of God, which as yet is but small in them: so they must in wisdom take good heed that they nourish not the malicious obstinate, which are nothing like to the smoking flax or to the bruised Reed.  
20. Till he bring forth judgement into victory. The words of the Prophet are somewhat otherwise: namely, that he shall bring forth or lead forth judgement in truth. Yet the speech which Mat. useth, is full of great importance: that we may know that righteousness cannot be placed in the world without great strife and labour. For the devil casteth in what lets and hindrances he may, that righteousness should not show forth but by great wrestling: and that is confirmed by that word victory, which is not obtained but by fight. For that which presently followeth, the Prophet hath, the isles shall wait for his law. And though matthew hath changed the words, yet he agreeth in sense, that the grace of Christ shall be common to the Gentiles.  
Math. 12. Mark 3. Luke 11. 
22. Then was brought to him one, possessed with a devil, both blind and dumb, and he healed him, so that he which was blind and dumb, both spoke and saw.  
23. And all the people were amazed, and said: Is not this the son of David?  
24. But when the pharisees heard it, they said: this man casteth devils no otherwise out, but through Belzebub the prince of devils.  
19 And they came home.  
20. And the multitude assembled again, so that they could not so much as eat bread.  
21. And when his kinsfolks heard of it, they went out to lay hold on him, for they thought he had been beside himself.  
22. And the Scribes which came from jerusalem, said: He hath Beelzebub, and through the prince of devils he casteth out devils.  
14. Then he cast out a devil which was dumb: and when the devil was gone out, the dumb spoke, and the people wondered.  
15. But some of them said: He casteth out devils through Beelzebub, the chief of the devils.   
It is not to be doubted but that Mark meaneth some certain space of time long enough, when he descendeth from the miracles to that wicked conspiracy, which Christ's kinsmen made amongst themselves, that they might bind him as a mad man. In Matthew and Luke there is express mention made of one only miracle, by the which the pharisees took occasion of quarreling. But because that they all three agree together in this latter sentence, therefore I thought good here to set down that which Mark reporteth. And it is wonder that there was such frowardness in Christ's kinsmen, which should have been the chief helpers in furthering the kingdom of God. When they see that he hath gotten him any name, ambition pricketh them so, that they desire to become famous at jerusalem: for they exhorted him that he would go up thither, that he might the better advance himself. Now that they see that he is partly hated of the rulers, partly subject to many evil speeches, and also despised of the most part: lest any danger or envy, or reproach should come to the whole stock or kindred, they devise to lay hands upon him, and to bind him at home, as a man out of his wits: and that they were so persuaded, it appeareth by the words of the Evangelist. Whereby we do first learn how blind man's understanding is, that judgeth so perversely of the manifest glory of God. Certainly, the power of the holy Ghost did shine most excellently in all Christ's words & deeds, so that if it had been obscure to others, how could it be hid from his kinsmen, they being so familiarly acquainted? But because the manner of life which Christ led pleased not the world, and so got him no favour, but rather procured him many men's hatred, they feign him to be a mad man. Secondly, let us learn that the light of faith cometh not of flesh & blood, but of heavenly grace, lest any man should glory in any other birth, but in the new birth of the spirit, as Paul warneth us, 2. Cor. 5. 17. If any man will be esteemed in Christ, let him be a new creature.  
22. Then was brought to him. Luke calleth the devil, (by whom the man was possessed) dumb, because of the effect: yet Matthew sayeth that there was a double plague laid upon the man. It is certain that many are blind and dumb of natural diseases: but it appeareth that this man was blind in his eyes, and deprived of his speech, though there was no want in those parts pertaining to the sight, or in the proportion of the tongue: Also it is no marvel that Satan hath so much liberty as to corrupt the senses of the body, when as by the just judgement of God he corrupteth and perverteth all the powers of the soul.  
23. And all the people were amazed. Hereby we gather that the power of God was manifest to be seen, which carried the common people which was clear and free from all malicious affection, to have him in admiration. For how should it come to pass that all the people should be so amazed and wonder, but because the matter so compelled them? And certainly there is none of us which may not behold in this history as in a glass, the wonderful power of God: whereby it is to be gathered that the Scribes had their minds infected with devilish poison, which were not afraid to cavil at this so excellent a work of God. But the fruit of the miracle is to be noted: that they which saw it were amazed, and inquired amongst themselves, whether jesus were the Christ. For the power of God being known, they are led as by the hand, to faith, not that they profit at the first, so much as they should (for they speak doubtfully) but this is no small fr●●te, that they stir up themselves more diligently to consider the glory of Christ. Some take it to be a full affirmation; but the words sound no such thing, and the matter itself showeth, that they being amazed at a thing vnloked for, could not give a perfect judgement, but only that it came into their minds, that it might be that he should be the Christ.  
24. But the pharisees said. Because they cannot deny a matter so evident and so plain, yet they do maliciously slander that which Christ did by the power of God, neither do they only obscure the praise of the miracle, but they endeavour to bring it into slander, as though it had been wrought by some magical Exorcism: and that work which could not be attributed to man, they attribute to the devil, as to the author thereof. Of the word Beelzebub, I have spoken in the 10. chapter. And we have spoken in the 9 chapter of the government amongst devils. For it is not an opinion gathered of the error or superstition of the common people, that the Scribes held that there was one that was princely ruler amongst the wicked spirits, but of a received opinion amongst the godly, that as Christ is the head of the church, so the reprobate should have their head.  
Math. 12. Mark 3. Luke 11. 
25. But jesus knew their thoughts, & said to them: every kingdom divided against itself, shall be brought to nought: and every city or house divided against itself, shall not stand. 26. So if sathan cast out sathan, he is divided against himself: how shall then his kingdom endure?  
27. Also if I through Beelzebub cast out devils, by whom do your children cast them out? Therefore they shallbe your judges.  
28. But if I cast out devils by the spirit of God, then is the kingdom of God came unto you.  
29. Else how can a man enter in to a strong man's house, & spoil his goods, except he first bind the strong man, and then spoil his house.  
30. He that is not with me, is against me: and he that gathereth not with me, scattereth.  
31. Wherefore I say unto you, every sin & blasphemy shallbe forgiven unto men: but the blasphemy against the holy ghost, shall not be forgiven unto men.  
32. And who soever shall speak a word against the son of man, it shallbe forgiven him: but who soever shall speak against the holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come.  
23. But he called them unto him, & said unto them in parables: how can sathan drive out sathan?  
24. For if a kingdom be divided against itself, that kingdom cannot stand.  
25. Or if a house be divided against itself, that house cannot continue.  
26. So if sathan make insurrection against himself, and be divided, he can not endure, but is at an end.  
27. No man can enter into a strong man's house, and take away his goods, except he first bind that strong man, and then spoil his house.  
28. Verily I say unto you, all sins shall be forgiven unto the children of men, & blasphemies wherewith they blaspheme:  
29. But he that blasphemeth against the holy Ghost, shall never have forgiveness, but is culpable of eternal damnation.  
30. Because they said he had an unclean spirit.  
17. But he knew their thoughts, and said unto them: every kingdom divided against itself shallbe desolate, & a house divided against a house falleth.  
18. So if satan also be divided against himself, how shall his kingdom stand, because ye say that I cast out devils through Belzebub?  
19 If I through Belzebub cast out devils, by whom do your children cast them out? Therefore shall they be your judges.  
20. But if I by the ●inger of God cast out devils, doubtless the kingdom of God is come unto you, as, Wh●̄ a strong man armed, keepeth his house, the things that he possesseth, are in peace.  
22. But when a stranger than he, cometh upon him, & overcometh him, he taketh from him all his armour wher●● he trusted, & divideth his spoils.  
23. He that is not with me, is against me: and he that gathereth not with me, scatter●●.  
Luke 12. 10. And who soever shall speak a word against the son of man, it shallbe forgiven him: but unto him that shall blaspheme the holy Ghost, it shall not be forgiven.   
25. But jesus knew their thoughts. Though Christ knew well enough, & had oft tried that the Scribes used of malice to wrest whatsoever he did, to the worst part: yet it is evident that Math. and Luke do mean that Christ knew their hearts. And it seemeth that they spoke openly to Christ, that he might hear their cavils: but Christ by his divine spirit knew of what mind they cavild. For it cometh oft to pass, that men judge proposterously which fall through ignorance, & do not impugn the truth of purpose, nor nourish any secret or hidden poison in them, but are only carried headlong with rashness. Therefore the meaning of this text is, that Christ did so much the more vehemently enuey against them, because he was witness & judge of the malice which they had conceived inwardly. Every kingdom. He first confuteth the cavil objected against him by a common proverb. Yet that confutation seemeth not to be so full: for we know with what sleights sathan sometimes deludeth men, making a show of variance, that he may thereby snare the minds of men in superstitions. For the Exorcisms in popery, are nothing else but devised and feigned conflicts of sathan against himself. But there can be no such suspicion in Christ: for he so casteth out devils, that he maketh them hole and sound to God. As oft as the devil hath this conflict with himself, he so suffereth himself to be bound in jest, that he himself yet hath the victory and triumpheth. But Christ assaulteth the devil with open defiance, so that he casteth him clean out, and leaveth him not any place to rest in. He overthroweth him not on the one side, that he may be stronger on the other: but he utterly overthroweth all his devices. Therefore Christ reasoneth aptly, that he hath no fellowship with him: for this father of deceit hath no other purpose but to uphold and maintain his kingdom. If any Object that the devils are oft carried with a wild giddiness and a blind madness, to overthrow themselves: the answer is ready. The meaning of Christ's words is, that there is nothing more absurd, then that the devil should willingly overthrow that power that he hath over men, who endeavoureth and apply all the means he can to have them in his bondage. Furthermore Christ so useth the common proverbs, as probable conjectures, and not as sound & perfect proofs. Lastly, he speaking of a matter known & well proved, he urgeth it the les against his enemy's consciences. No man was ignorant but that christ came to thrust sathan out of his possession, and there was nothing more manifest than that all his miracles tended to this end. Whereby it was easy to judge that his power which was so contrary to sathan, was of God.  
27. By whom do your children cast them out? He accuseth them of wicked & malicious judgement, that they judged not a like of one & the same matter, but as they were affected towards the people. But this inequality showed that equity & right prevailed not, but that they were over ruled either with blind love or hatred. And this was a sign of wicked self-love & of envy, to condemn that in Christ, which they accounted praise worthy in their own children. Some take their children for the children of all the nation. Some think that the apostles were so called, because they were accounted as children, where they accounted Christ as a stranger. Others refer it to the old prophets. But I am persuaded that he meaneth the Exorcists, of which sort there were many then amongst the jews, as it appeareth in the Acts, 19 17, for it is likely that they thought no better of the disciples of Christ, than they did of the master. And it is too much wrested to draw it to the dead Prophets, when as the words do plainly set down a comparison of the same time. The jews had no Exorcists by the prescript order of the law: but we know that God, that he might keep them in faith and in sincere worship of him, testified his presence amongst them by many miracles. And so it might be, that by calling on the name of God the devils fled. And the people having experience of that great power of God, thereof rashly made themselves an ordinary office. The Papists also afterward, lest their estate should be any thing inferior to them, counterfeited them in creating Exorcists, and so were Apes of Apes. Furthermore, it was not needful that Christ should in condemning their malice, approve those Exorcisms which they held as holy adorned with the name of God, and yet they made Christ a servant of Beelzebub: for the objection is directed (according to the common phrase) to the person. That which followeth presently after, that their children should be their judges: this is unproperly spoken, you need not to seek far for your condemnation: the miracles which I work, you apply to Beelzebub, & you praise the same in your children. Therefore you have enough at home to condemn yourselves. If that any had rather take it otherwise, to wit, that he upbraideth them of the grace of God, which was sometime showed amongst them by the Exorcists, I do not greatly gainstand it. For though they were degenerate, yet the Lord would not altogether deprive them of his power, but that he would adorn the priesthood, and the service of the Temple, with some general testimony. For it was very necessary that they should be distinguished by some evident notes from the superstitions of the Gentiles. But the first interpretation seemeth in my judgement to be most natural.  
28. But if I cast out devils by the spirit of God. Luke Metaphorically calleth it the Finger, for the spirit. For because that God worketh and showeth his power by his spirit, the name of a finger is aptly given it. And this speech was common amongst the jews, as Moses reporteth, that Pharaohs enchanters said, Ex. 8. 19 This is the finger of God. But Christ gathereth of those former words, that the Scribes were unthankful to God, which would not that he should reign over them. Hitherto he hath answered their frivolous Objection: now he giveth charge as unto men convict, that they should not oppose themselves wickedly against the kingdom of God. And he holdeth not himself within the compass of this one miracle: but by occasion thereof he speaketh of the cause of his coming, declaring to them that they should not only consider this one peculiar fact of his, but some thing far more excellent than this: namely, that God by revealing the Messiah, would repair their decayed estate, and restore his kingdom amongst them. Therefore we see Christ complaineth of their unthankfulness: because that they furiously rejected and cast from amongst them the incomparable grace of God. For this word Come is very forcible: to wit, that God appeared willingly to them as a redeemer: but they as much as they could, drive him from amongst them, and would give no place to him that was come, ready and prepared for their salvation.  
29. How can a man enter into a strong man's house? Though the Evangelists do differ somewhat in words, yet they agree notably for the sum of the matter: for Christ prosecuteth that, which he touched a little before of the kingdom of God: and he saith, that it is necessary that Satan should be thrown forth by violence, that God may have his kingdom amongst men: so that this sentence is but a confirmation of that, which went before. But that we may more certainly understand the meaning of Christ, it behoveth us to remember that Analogy, which Matthew reheased before between the visible and spiritual graces of Christ. For whatsoever he did to our bodies, his will was it should be applied to the souls; so that when he delivered the corporal senses of men from the tyranny of the devil, he declared that he was sent from God, a champion that should overthrow his spiritual tyranny over souls. Now I return to his words: he affirmeth that a strong and mighty tyrant cannot be driven out of his kingdom, until he be spoiled of his weapons: because that except an other mightier power be set against him, he will never willingly give place. To what purpose is this spoken? First, we know that the devil is called in diverse places, the prince of the world. And the tyrannous government, which he holdeth is fortified on every side with strong defences. For there are many snares to entrap men with, and he holdeth them that are now subject unto him in such bands, so that they rather nourish that servitude, wherein they are bound, rather than by any means aspire to liberty. Also there are innumerable sorts of dangers, by the which he holdeth them miserably overwhelmed under his feet. To be short, there is nothing to the contrary, but that he may without resistance rule as a tyrant in the world, not that he can do any thing without the will of the maker: but because that Adam by estranging himself from the power of God, brought himself and his posterity under this strange and miserable servitude. But though the devil reigneth against nature, and that by the just judgement of God, men are subject to his tyranny for their sin: yet he holdeth that kingdom in quiet possession; so that he triumpheth over us without resistance, until a stronger than he shall arise. But there is not a stronger to be found on earth: for there is no power in men to help themselves: therefore a redeemer was promised from heaven. Now Christ showeth that this manner of redemption is necessary, that he should by strong hand wrest from the devil that, which he will never let go, except he be enforced. By which words he declareth, that men do hope in vain for deliverance, until that Satan be brought under by violent assaults. And though he purposely reproveth the ignorant folly of the Scribes, because they understood not the beginnings of the kingdom of God: yet this reproof toucheth almost all men, sith they are overwhelmed almost with the same folly. There is no man, which will not make a brag in words, that he desires the kingdom of God: yet we will not, as necessity requireth, suffer Christ to fight valiantly, that he may deliver us out of the hand of our tyrant: which is, as if a sick man should crave the help of a Physician, and should abhor and abstain from all remedies.  
Now we understand for what purpose Christ brought this parable: namely, that he might show that the Scribes were enemies to the kingdom of GOD, whose beginnings they so maliciously withstood. Yet because we are all subject to the bondage of Satan, let us learn, that God doth not begin his kingdom in us otherwise: but when by the strong & mighty hand of Christ, he setteth us at liberty from that miserable and hard bondage.  
30. He that is not with me This place is expounded two ways. Some so gather it, as that it should be an argument of repugnancies: as if Christ should have said, I cannot reign, except the devil be overthrown: for all his endeavours are bend upon this, to scatter whatsoever I gather. And certainly we see how the enemy doth too boldly apply himself to overthrow the kingdom of Christ. Yet I do rather yield to their opinion, which interpret the Scribes to be double enemies of the kingdom of God: because that of set purpose they hinder the proceedings of the same. The meaning therefore is this; it were your part to help me, and to set your hand to the building of the kingdom of God. For, whosoever doth not help, setteth himself after a sort against the same, or at least is worthy to be accounted amongst the enemies. Then what are you, that are carried by a mad fury, openly to strive against the same? Also it appeareth plainly by their former dealings, how truly Christ now speaketh this, whosoever gather not with him, scatter abroad: when as the readiness of our nature to evil is such, so that there is no place for the righteousness of God, but in them which do earnestly apply them to the same. This doctrine also reacheth further: to wit, that they are unworthy to be accounted of the flock of Christ, which apply not their endeavours for the furtherance of the same: and it cometh to pass through their sloth, that the kingdom of God decayeth and falleth to ruin: for the building whereof we all are called.  
31. Wherefore I say unto you. This conclusion may not be restrained to the last sentence, but it dependeth of the whole text before. For after Christ hath taught that the Scribes could not reprove him for casting out devils, but that they set themselves against the kingdom of God, at length he concludeth that it was no light saying, nor to be tolerated, but a heinous offence, that wittingly and willingly they blasphemed the spirit of God. For we said before that Christ spoke not this of their bare words, but of their ungodly and wicked thoughts.  
Every sin and blasphemy. Because the Lord pronounceth blasphemy against the spirit to be the most heinous of all sins, it is worth the labour to inquire what he meaneth by this saying. They which interpret it to be unrepentance may easily be confuted: for vainly and fond should Christ have denied, that it could not be forgiven in this world. Also the word blasphemy cannot generally be applied to all kinds of sins. But by the comparison, which Christ bringeth, the meaning shall the more easily appear unto us. Why is he said to sin more heinously, which speaketh blasphemy against the spirit, then against Christ? Is it, because the majesty of the spirit is more excellent, that it should be more sharply revenged? Certainly, there is some other cause: for, when as the fullness of the godhead was in Christ, whosoever was reproachful against Christ, overthrew and abolished the whole glory of God, as much as in him lay. Now, how shall Christ be separated from his spirit; so that they which are contumelious against the spirit, leave not him untouched and unhurt. Hear we begin to gather now the meaning, that blasphemy against the spirit exceedeth not other sins, because the spirit is above Christ: but because that whosoever do kick against the power of God revealed, they are not to be excused under the pretence of ignorance.  
Further, it is to be noted, that that, which is here spoken of blasphemy, is not simply referred to the essence of the spirit, but to the grace wherewith we are endued. For they which have not the light of the spirit, though they speak evil of the glory of the spirit, they are not yet guilty of this sin. Now we perceive that they blaspheme the spirit of God, which with a determinate malice oppose themselves against his grace and power: and further, that sacrilege is not committed, but that while the spirit dwelling in us, we do wittingly endeavour ourselves to extinguish the same. And this is the reason why the spirit is said to be blasphemed, rather than either the son, or the father himself: because that by blaspheming the grace and power of God, we strike straight at the spirit, from whom proceedeth, and by whom the graces of God appear in us. If any that believe not, blaspheme God, he is as if a blind man should strike against a wall: But no man blasphemeth the spirit, but he, which being first lightened by the same, doth after against his own knowledge, wittingly give himself to wicked rebellion. Also that distinction is not in vain, that all other blasphemies shall be forgiven, except that one, which is against the holy Ghost. If any man simply blasphemeth GOD, there is hope of forgiveness for him: but it is said that God will never be merciful to them, that speak blasphemy against the spirit: and why should this be so? But, because they, which blaspheme against the spirit, do against the knowledge of their own soul, they oppunge and slander the gifts and power of the spirit. That also appertaineth to this purpose, which Mark saith: that Christ threatened the Pharises so hardly, because they said, that he had an unclean spirit: because that in so saying, they purposely, wittingly and maliciously, turned light into darkness. And this is after the manner of Giants (as the proverb saith) to bid battle against God. Yet here ariseth a question, whether men will break out into such madness, as that they will not doubt, but wittingly and willingly to strike at God: for this seemeth to be a strange monster, not to be believed. I answer, this boldness proceedeth of a frantic blindness, wherein malice and poisonful fury getteth the victory. And it is not without cause, that Paul saith, 1. Tim. 1. 13. Though he was a blasphemer, yet he received mercy, because he did it ignorantly thorough unbelief: for by these words he distinguiseth his sin from wilful blasphemy. Also in this place is confuted their error, which imagine that every wilful sin, which is committed, the conscience withstanding it, to be unpardonable. But Paul doth expressly tie that sin to the first table of the law: and the Lord doth by the name of blasphemy point out one kind of sin, and he also showeth that it directly fighteth with the glory of God.  
But of all these I gather, that they sin and blaspheme against the holy Ghost, which turn the graces and gifts of GOD revealed unto them by the spirit (by the which they should set forth his glory) to the hindrance and slander of the same, And with Satan their captain they are professed enemies to the glory of God. Wherefore it is no marvel if Christ cut away all hope of forgiveness from such sacrilege: for they are passed hope, which turn the only medicine of their saving health into deadly poison. This seemeth to some to be too hard: and therefore they fly to a childish cavil, saying, that it is said to be unpardonable: because the forgiveness of the same is rare & hard to be obtained. But Christ speaketh more expressly, so that his words cannot so childishly be shifted. They do also reason too fond, that God should be cruel, if he should never forgive the sin; and that his cruelty would make us all amazed: but they do not consider how heinous the offence is, not only to profane the holy name of God of set purpose, but also to spit in his face, while he shineth upon them with his gracious and favourable countenance. The exception, which other take is as fond: namely, that the meaning should be, that no man should obtain forgiveness, without repentance. For, it is certain, that blasphemy against the holy Ghost is a sign of reprobation: whereof it followeth, that all they that fall into the same, are given over into a reprobate sense. For, as we hold it to be unpossible, that he that is truly regenerate by the spirit, should throw himself headlong into so horrible sin: so again is it to be holden, that they which fall into the same, can never rise again: and that God in this sort revengeth the contempt of his grace, in that he hardeneth the hearts of the reprobate, that they can never attain to repentance.  
32. Neither in this life. Mark doth briefly set down the meaning of these words, saying, that they which speak against the holy Ghost shall be subject to eternal damnation. We ask of God forgiveness of sins daily, and he reconcileth us unto himself: at length, all sins being abolished, in death he showeth himself merciful unto us, and the fruit of this mercy shall show itself in the latter day. Therefore the sense is, that there is no hope, that they which blaspheme against the holy Ghost, should obtain forgiveness in this life, or in the latter judgement. The cavil, which the Papists gather hereof, that sins may be forgiven men after their death, is easily confuted. First, they are foolish in wresting the word of the world to come to a middle time, when as it is evident to all men that it signifieth the last day: but herein also is their wickedness laid open: because that the cavil, which they pretend, is contrary to their own doctrine. Their distinction is known, that the sins are freely forgiven in respect of the offence: but they are required in the satisfaction of the punishments. Now they grant that there is no hope of salvation, except the sins be forgiven before the death. Therefore there remaineth to the dead only forgiveness of the punishment: but they dare not deny, but that this sentence is here spoken of the sin. Now, let them go, and of this cold substance let them kindle their Purgatory fire, if flames can be gotten out of cold ice.  
Matth. 12. Mark. Luke. 
33. Either make the tree good, and his fruit good: or else make the tree evil, and his fruit evil: for the tree is known by his fruit.  
34. O generation of Vipers, how can ye speak good things, when ye are evil? For of the abundance of the heart, the mouth speaketh.  
35. A good man, out of the good treasure of his heart, bringeth forth good things: and an evil man out of an evil treasure, bringeth forth evil things  
36. But I say unto you, that of every idle word that men shall speak, they shall give an account thereof at the day of judgement.  
37. For by thy words thou shalt be justified, & by thy words thou shalt be condemned.     
33. Either make the tree good. It may seem to be absurd, that the choice is given to men to be either good or evil. But if we consider what kind of men Christ speaketh to, it shall be easily answered. We know what opinion or estimation there was of the Pharises: for the minds of the common people were so dazzled with the feigned show of their holiness, that no man durst call their lewd dealings into question. Christ meaning to take away this viserd, commandeth them to be either good or evil: as if he should have said there is nothing more contrary to honesty then hypocrisy, and they do challenge to themselves the title of righteousness in vain, which are not sincere and upright. So he putteth nothing in their choice, neither doth he give them the bridle at liberty: but only admonisheth them that they shall profit nothing by their vain disguisings, so long as they continue so double; for that it is necessary for men to be either good or evil. That he saith, Make the tree, some do gather fond thereof, that it is in every man's own hand, to frame his own life and manners. For it is an upbraiding kind of speech, wherewith Christ scattereth the hypocrisy of Scribes as smoke, calling them to a perfect and pure uprightness. After, he setteth down the manner and the way, whereby they may show themselves to be good or evil trees: to wit, if they bring forth good or evil fruit▪ So now there is no ambiguity in the sense. The life of the Scribes was infamous amongst men, through their gross sins, & they bewrayed the poison of pride, ambition, and envy, thorough their own overthwart cavillinges: but because the simple people saw not this, Christ brought this great mischief out of the corners into the light. If any object that it cannot be in this corruption of our nature, that any man should be found perfect in every respect, and pure from all sin: the answer is ready: Christ requireth not an exact perfection, wherein is no want, but only a simple affection without dissimulation, from the which the Pharises, to whom Christ spoke were far wide. For as the scripture calleth them evil and wicked, which are wholly given to Satan: so the sincere worshippers of God, though that through the infirmity of their flew, they be compassed about with many sins, and do groan under the burden, are yet called good; and this is the free mercy of God, which vouchsafeth so honourable a title to them, which aspire to goodness.  
34. O generation of Vipers. In this place Christ applieth the similitude of the tree and the fruit to his present speech, that he might thereby discover the inward and secret malice of the Scribes, and this is the cause why he standeth so much in this one kind of sin. Therefore Christ inveighed bitterly against them, because they bewrayed by their false slanders, that which was not so evident in the rest of their life. It is, saith he, no marvel, if you vomit out evil words, seeing that your heart is full of malice, let not any think the reproof to be too hard, for truly he could not have dealt more mildly with them. Other sins deserve sharp reprehension, but where unconstant men do deprave that, which is right, or seek to colour those things that are nought, this is a wickedness, against the which the Lord of right should thunder more vehemently, then against other sins. But the purpose of Christ was as occasion served, to condemn their wicked sophistry, which turned light into darkness. This place therefore teacheth how precious truth is to the Lord, whereof he is so sharp a defender & revenger. And I would with that this were more diligently considered of them, which have a wit too ready and prompt to defend all causes, and set their tongue on sale, to utter all forged subtle shifts. But Christ especially inveigheth against them, whom either ambition or envy, or other wicked desire enforceth to speak evil, and where there is nothing that their conscience misliketh. Christ also was after his manner sharper against the Pharises: because they were so bewitched with a false persuasion of righteousness, that a mild admonition should have profited but little. And certainly, except hypocrites be sharply pricked, they do disdainfully despise whatsoever is said. How can ye speak good things. I have said before that proverbial sentenses may not be always drawn to a general rule; because they only show what cometh to pass for the most part. And sometimes it cometh to pass, that he which is cruel with sweet alluring words shall deceive the simple, and that the subtle shall cirumvent under the cloak of simplicity, and that he, which imagineth most wickedly, shall in tongue pretend an angelic purity: yet the common use proveth that to be true, which Christ here saith, of the abundance of the heart, the mouth speaketh. As also in an old proverb the tongue is called the Character of the mind. And certainly, though the heart of man hath secret and hidden corners, and every man dissembleth his faults with wonderful shifts: yet the Lord wresteth out of all men some confession, so that they bewray with their tongue their desire and inward affections. Also it is to be noted to what end Christ useth these parables: for he upbraideth the Pharises, for that they utter in words the malice, which they had conceived inwardly. Further, he knowing them to be sworn and obstinate enemies, he took occasion of this one cavil to lay open all their life, and to discredit them with the people: for their credit and authority was too great, to deceive and to hurt. Also though good speeches do not always proceed from the inward affection of the heart, but only grow (as men say) on the outside of the lips: yet this is always true; evil words are witnesses of an evil heart.  
36. Of every idle word they shall give an account. The argument is from the less to the greater. For, if every idle word is to be called to an account, how shall God spare their open blasphemies and sacrilegious reproaches, which they utter against the glory of God? An idle word is here taken for unprofitable, which bringeth neither edifying nor fruit. This seemeth too hard to many: but if we consider to what use our tongues are made, we will grant that they are worthy to be condemned, which rashly addict and apply them to such frivolous trifles. Neither is it any small offence to abuse the time in wasting it about vain matters, which Paul commandeth us, Col. 4. 5. carefully to redeem. And sith there is no man so spare in speaking, that can so wisely moderate himself, but that he shall break out into some idle speeches, so that if God should deal with us all according to the extremity of the law, there remained nothing for us but despair. But because the hope of our salvation is grounded upon this, that God will not enter into judgement with us, and that of his free mercy he will forget our sins, which deserve innumerable deaths: we doubt not but that he blotting out the guiltiness of our life, will also pardon the offence of van speech. For the scripture speaking of the judgement of God, doth not overthrow the forgiunes of sins: yet let no man flatter himself hereby: but let every man diligently endeavour to bridle his tongue. First, that we may speak of the holy mysteries of God reverently & soberly: then, that we may abstain from scurrility & vain jestings, and especially from envious evil speaking: and lastly we must give our diligence that our speech may be seasoned with salt, Col. 4. 6.  
37. By thy words thou shalt be justified. He applieth the common proverb to the present cause. For, I doubt not but that this saying was common in the mouths of the people, that every man should either be condemned or absolved by his own confession. And Christ apply it to a sense somewhat differing: namely, that the wicked speech, as it is a show of hidden malice, so it sufficeth to condemn a man. And the objection, which the Papists gather, by wresting this to overthrow the righteousness of faith, is a childish fancy. Man is justified by his own words, not that the speech is the cause of righteousness: for by faith we obtain the favour of God, that he should account us for righteous: but the pure speech purgeth us, from being found wicked in our tongue. Is it not foolishly inferred of this, that men should deserve a part of righteousness before God? But this place rather strengtheneth our doctrine. For though Christ entreateth not of the cause of our righteousness, yet the contrariety between the two words declareth what this word, to justify signifieth: It seemeth absurd to the Papists, that we say that man is justified by faith: for they expound it to be made and to be righteous in deed: and we understand it to be accounted righteous, and to be cleared before the judgement of God, as it plainly appeareth by many testimonies of the scripture. And doth not Christ confirm the same, when he opposeth to justify and to condemn one against an other?  
Matth. 12. Mark. Luk. 11. 
43. Now, when the unclean spirit is gone out of a man, he walketh throughout dry places, seeking rest, & findeth none.  
44. Then he saith, I will return into wine house, from whence I came, and when he is come, he findeth it empty, swept & garnished.  
45. Then he goeth, and taketh unto him seven other spirits worse than himself, and they enter in and dwell there, and the end of that man is worse than the beginning. Even so shall is be with this wicked generation.  
24. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and when he findeth none, he saith, I will return unto mine house, whence I came out.  
25. And when he cometh, he findeth it swept and garnished.  
26. Then goeth he, and taketh to him seven other spirits worse than himself: and they enter in and dwell there, so the last state of that man is worse than the first.   
43. When the unclean spirit. He pronounceth against the Scribes and such hypocrites, which despise the grace of God, and conspire with the devil, such a judgement as their unthankfulness deserveth. Yet that the fruit of the doctrine may more largely appear, he generally declareth what judgement they procure to themselves, which by despising grace offered, do again open a door to the devil. But, because there is great weight almost in every several clause, some things must be noted in order, before we handle the sum of the parable. When Christ speaketh of the going out of the devil, he commendeth unto us: the force and effect of the grace of God, so oft as it cometh unto us: but especially when God draweth near unto us in the person of his son: the end is, that we being delivered from the tyranny of the devil, he might take us to himself, and that did Christ plainly declare in the former miracle. Therefore, sith it is his peculiar office to drive away evil spirits, that they should not reign any more in men, it is well said, that the devil goeth out of those men, to whom Christ offereth himself a redeemer. And though the presence of Christ is not effectual to all, because the unbelievers make it to be of none effect to them: yet he would have us to note to what end he visiteth us, what his coming availeth of itself, and lastly what the evil spirits do feel. For, he never worketh in men, but that the devils being brought into the conflict, do give place unto his power. Therefore it is to be noted, that the devil is cast out of us so oft as Christ shineth upon us, and showeth by some testimony his favour towards us. Also, the miserable condition of all mankind is here described unto us: for it followeth that the devil hath a dwelling place in men; because he is driven out from thence by the son of God. And he speaketh not of one or other particular man, but of all the offspring of Adam. This therefore is the glory of our nature, that the devil hath his seat in us; so that he dwelleth aswell in our body, as in our soul. Whereby we also see a spectacle of the most excellent mercy of God, in that of filthy stables of the devil, he maketh us temples for himself, and consecrateth us for a dwelling place for his spirit. Thirdly, he painteth out unto us the practice of Satan: to wit, that he never ceaseth from endangering us, but applieth it daily, and turneth himself every way: and to be short, he bendeth all his endeavours to work our destruction: but especially where he is vanquished, and put to flight by Christ, he enrageth and desireth to hurt the more. For, before that Christ maketh us partakers of his power, the enemy reigneth in us, as it were in play and sport. But being driven out, he sorroweth the loss of his prey, he gathereth new forces, and stirreth all the powers he hath, that he may overthrow us again. Therefore it is said metaphorically, that he walketh through dry places: for his banishment is grievous to him, and his dwelling out of men is like to a filthy desert. In the same sense also he saith, that he seeketh rest so long as he is out of men: because that then he fretteth and tormenteth himself, and he ceaseth not to try every way, until he recover that he hath lost. Wherefore let us learn, assoon as Christ calleth us, there is a hot and a sharp comabt prepared for us. For though he attempteth to destroy all men, and that saying of Peter appertaineth to all, without exception, that he goeth about like a roaring lion, seeking whom he may devour, 1. Pet. 5. 18. Yet we are plainly taught by these words of Christ, that he burneth with greater hatred, and is carried with more envious force, against than which are taken out of his snares. But this admonition ought not to make us afraid but to stir us up, to make us diligent in keeping our watches, and that being armed with spiritual armours, we may be strong to resist him.  
44. He findeth it empty. Christ without doubt meaneth them, which being void of the spirit of God, are ready to receive the devil. For, the faithful, in whom the spirit of God doth dwell perfectly, are so fenced on every side, that there is no hole or gin left open for Satan. That he calleth it a house swept and garnished, is a similitude borrowed of the use of men, which are delighted with cleanness and neatness in their lodgings. For deformity is only beautiful to Satan, and nothing ●auoreth well to him, but stinch and filthiness. But the meaning is, that sathan can never have a more convenient place in us, then when we bid Christ farewell, and admit him in for a guest. Therefore his greatest delights are in that emptiness, which followeth after the neglect of the grace of God.  
45. He taketh to him seven other. The number of seven is taken here indefinitely, as it is oft in other places. Also Christ teacheth in these words, that if we fall from his grace, we are double endangered to Satan, so that he useth a greater liberty over us then before, and this is a just punishment of our slothfulness. Wherefore let us not think that the devil is overcome in one battle, when he is once thrown out of us: let us rather remember, sith he hath dwelled in us of old, ever since we were borne, he hath found and by experience known all those ways, by which he may enter into us: if the common passage be not open to him, he wanteth no subtlety to creep in secretly by privy mines and secret gins. Therefore we must labour diligently, that Christ ruling and reigning in us, may shut up all passages against his enemy. For although the assaults of Satan are sharp and dangerous, there is no cause why they should weaken the children of God: for the invincible power of the holy Ghost keepeth them in safety. And we know that this plague is only pronounced against the despisers of the grace of God, which men become profane by choking up the light of faith, and by suppressing the study of godliness.  
Matth. 12. Mark. 3. Luke. 11. 
46. While he yet spoke to the multitude, behold his mother and his brethren stood without, desiring to speak with him.  
47. Than one said unto him, behold thy mother and thy brethren stand without desiring to speak with thee.  
48. But he answered and said to him that told him, who is my mother? and who are my brethren?  
49. And he stretched forth his hand towards his disciples, and said, behold my mother & any brethren.  
50. For, whosoever shall do my father's will which is in heaven, the same is my brother, sister and mother.  
31. Then came his brethren and mother, and stood without, and sent unto him, & called him.  
32. And the people sat about him, and they said unto him, behold, thy mother and thy brethren seek thee without.  
33. But he answered them, saying, who is my mother and my brethren?  
34. And he looked round about on them, which sat in compass about him, and said, behold my mother & my brethren.  
35. For, whosoever doth the will of God, he is my brother, and my sister & mother.  
27. And it came to pass, as he said these things, a certain woman of the company lifted up her voice, and said unto him, blessed is the womb, that bore thee, and the paps, which thou hast sucked.  
28. But he said, yea, rather blessed are they, which hear the word of God, and keep it.  
Luke. 8. 19 Then came to him his mother and his brethren, & could not come near to him for the press.  
20. And it was told him by certain, which said, thy mother and thy brethren stand without, and would see thee.  
21. But he answered and said unto them●, my mother and my brethren are these, which hear the w●rd of God, and do it.   
LV. 27. Blessed is the womb. The meaning of the woman was in this order to set forth the excellency of Christ: for she had no respect to Mary, whom peradventure she never saw: but this doth not a little set forth the glory of Christ, for that he ennobled and made blessed the womb wherein he was borne. And this blessing of God is no absurd nor strange matter, but is spoken after the manner of the scripture: for we know that the child, which is especially adorned with notable graces, is preferred above all other as a singular gift of God. And it cannot be denied, but that God choosing and appointing mary to be the mother of his son, gave her great honour thereby. Yet Christ's answer yieldeth not so to the woman's words, but is rather a sharp reproof. Nay, saith he, blessed are they which hear the word of God. We see that Christ made almost no account of that, which the woman only extolled. And certainly that which she thought had been Mary's greatest glory, was far inferior to her other gifts of grace: for it was much more dignity to be regenerate by the spirit of Christ, then to conceive the flesh of his Christ in her womb: to have Christ spiritually living in her, then to give him suck with her breasts. To be short, the holy virgins greatest felicity & glory was in this, to be a member of her son, & that he accounted her amongst the new creatures of the heavenly father. Yet I think that the woman's speech was reproved for an other cause, and to an other end: namely, because men commonly neglect the gifts of God, which in a maze they wonder at, and sound with full mouths. For this woman in praising Christ, omitted that, which was the chief, that in him there was salvation offered to al● men. That therefore was but a cold commendation, wherein there was no mention of his grace & power, which extendeth unto all men. Wherefore Christ doth rightly challenge unto himself an other kind of praise, that his mother only should not be accounted blessed, & that in respect of the flesh: but because he bestoweth upon us all perfect & eternal blessedness. Therefore the dignity of Christ is then esteemed of as it ought to be, when we consider to what end Christ was given us of the father, and that we feel what benefits he hath brought unto us, that we in him may be made blessed, which are in ourselves miserable. But why speaketh he nothing of himself, and maketh mention only of the word of God? because that by this means he openeth unto us all his treasures, & he doth not any thing with us, nor we again with him without his word. Sith therefore he communicateth himself unto us by the word, rightly & properly he calleth us to hear & keep the same, that he by faith may become ours. Now, we see what Christ's answer differeth from the commendation of the woman: for he offereth that blessedness liberally to all, which she had after a sort tied to one house, also he reacheth that he must not be accounted of in a common sort or order, because that he hath all the treasures of heavenly life, blessedness and glory hidden in him, which he dispenseth by his word, that they which embrace the word, may by faith be made partakers of the same. For the free adoption of God, which we learn out of his word is the key of the kingdom of heaven. And this joining them together is to be noted, that first we must hear, and then observe and keep: for faith cometh by hearing, Ro. 10. 17. and here ariseth the fountain & beginning of the spiritual life. But because that simple hearing is as a vain looking into a glass, as james declareth, 1. 23. The keeping of the word is also added, which is as much as an eftectual receiving, where it taketh lively roots in the hearts, that it may bring forth the fruit. So the vain hearer, who hath only his ears beaten with the outward doctrine getteth nothing. And whosoever boast that they are satisfied with a secret inspiration, and under this pretence neglect the outward preaching, are excluded out of the heavenly life. Therefore those things, which the son of God hath joined, let not men of a sacrilegious rashness put a sunder. The blockish folly of the Papists is to be wondered at, that they would sing these words in the honour of Mary, which do so plainly confute their superstition: but in their thanks giving, they cull out the woman's words, omitting the words of Christ which reproveth. But so it was meet that they should be by all means bewitched, which endeavour themselves to profane the holy word of God after their own pleasure.  
LV. 19 Then came to him▪ There seemeth to be some difference between Luke & the other two Evangelists: for they in setting down their history say, that the mother & kinsfolks of Christ came, when he had spoken of the unclean spirit: and Luke referreth it to an other time, and only setteth down the exclamation of the woman, which we expounded even now. But, because it is well known that the evangelists were not very curious in observing the course of times, nor in prosecuting all particular deeds & sayings, the answer is not so hard. For Luke setteth not down what time Christ's mother came: but that which the other two set before the parable of sowing, he setteth after. And that he saith, a certain woman of the company cried, is somewhat like to this history: for it may be that of an unadvised zeal she extolled that to the highest degree, which she thought Christ made too small account of: they do all agree in this, that Christ's brethren & mother came whil he was speaking in the midst of the company: & without doubt it was either because they were careful of him, or because they desired to learn: for they laboured not to come to him in vain: neither is it likely that they were unbelievers, which accompanied the holy mother. There is no colour that Ambrose & Chrisostom do imagine that Mary did it of ambition. For what nead this imagination, when as the spirit doth every where testify to her commendation of her great godliness & modesty? It may be, that the greatness of their carnal affection made them more busy than needed: I deny not this: but I judge that they came of a godly desire to join themselves to his company. That Mat. reporteth that the message of their coming was brought to him by one certain man, and that Mar. & Lu. do attribute it to more, hath no absurdity in it. But (as it commonly cometh to pass) the commandment, which the mother gave of calling him forth, was received, and so passed amongst many, until at length it was brought unto himself.  
MAT. 48. Who is my mother? It is not to be doubted, but that Mary's importunity is reproved in these words: and certainly she dealt very preposterously to attempt to hinder the course of his doctrine. But yet this setting light by the kindred of flesh and blood, doth deliver a very profitable doctrine, while, he receiveth all his disciples and faithful ones into the same degree of honour, as if they had been chief among his kinsfolks. But this sentence dependeth of the office of Christ, for he declareth hereby that he is not given to a certain small number, but to all the godly, which by faith should grow into one body with him. Then, that there is not a more excellent bond of kindred, than the spiritual: because he ought not to be accounted of after the flesh, but of the power of his spirit, wherewith he was enriched by the father to renew men, that they which by nature were a filthy and cursed seed of Adam, should by grace begin to be holy and heavenly children of God. Therefore Paul, 2. Cor. 5. 16. saith that Christ cannot be known truly after the flesh: because the new repairing of the world is rather to be considered, which exceedeth far above man's power, while he reformeth us by his spirit to the image of God. Wherefore this is in sum the purpose, that we should learn to look upon Christ with the eyes of faith▪ also we must know, that every one that is regenerated by the spirit, giveth himself wholly to God in true righteousness to be thoroughly joined to Christ, and so to be made one with him. Further, he meaneth that they do the will of the father, not which exactly fulfil all the righteousness of the law (for so this name of brother, which Christ giveth to his disciples should agree to no man) but he especially commendeth faith, which is the fountain and beginning of holy obedience: it also covereth the wants and offences of the flesh, that they be not imputed. For the saying of Christ is well known, this is the will of my father, that every man, which seethe the son, and believeth in him, should not perish, but have everlasting life, joh. 6. 40. And though Christ seemeth here to have no respect of blood, yet we know that he did in deed sanctify mankind with worship, and performed the lawful duties towards parents: but he teacheth us that in respect of the spiritual kindred, the kindred of the flesh is of none or of small estimation. Let therefore this comparison so far prevail with us, that we may pay that which is due to nature, but let us not be too much tied to flesh and blood. But sith Christ vouchsafeth that incomparable honour to the disciples of his Gospel, that he accounteth them for brethren: our unthankfulness is to be detested, if we reject not all the desires of the flesh, and bend all our endeavours hither.  
Matth. 12. Mark. Luke. 11. 
38. Then answered certain of the Scribes and of the Pharises, saying, master, we would see a sign of thee.  
39 But he answered & said unto them, an evil & adulterous generation seek a sign, but no sign shallbe given unto it, save the sign of the Prophet jonas.  
40. For as jonas was three days and three nights in the whales belly: so shall the son of man be three days and three nights in the heart of the earth.  
41. The men of Niniveh shall rise in judgement with this generation, and condemn it: for they repented at the preaching of jonas: and behold a greater than jonas is here,  
42. The Queen of the south shall rise in judgement with this generation, and shall condemn it: for she came from the utmost parts of the earth, to hear the wisdom of Solomon: and behold, a greater than Sol●mon is here.   
16. And others tempted him, seeking of him a sign from heaven.  
A little after.  
29. And when the people were gathered thick together, he began to say, this is a wicked generation: they seek a sign, and there shall no sign be given them, but the sign of jonas the Prophet.  
30. For as jonas was a sign to the Ninivites, so shall the son of man be to this generation.  
31. The Queen of the south shall rise in judgement with the men of this generation, and shall condemn them: for she came from the utmost parts of the earth, to hear the wisdom of Solomon, and behold, a greater than Solomon is here.  
32. The men of Niniveh shall rise in judgement with this generation, and shall condemn it: for they repented at the preaching of jonas, and behold a greater than jonas is here.   
38. Certain of the Scribes. Matthew reporteth somewhat the like again in the sixteen chapter, and Mark in the eight chapter. Whereby it appeareth that Christ was often questioned with of this matter: so that their wickedness had no end, which once were determined to resist the truth. It is evident that they demand a sign, that their unbelief might have some fair show: namely, that the calling of Christ was not lawfully confirmed. Neither were they so easy & apt to be taught, as that they would give place to three or four miracles, much less would one suffice them. But as I touched it even now, they excused themselves by this colour, that they believed not the Gospel, because Christ showed no seal of the same from heaven. He had now wrought miracles enough in number, and evident before their eyes: but as if they were of no force for the confirmation of the doctrine, they would have some sign from heaven, wherein God after a sort should visibly appear. They for manner sake do salute him by the name of master: because that then they so called all the Scribes and Interpreters of the law: but they do not acknowledge him to be a Prophet of God, until he do bring some testimony from heaven. The meaning therefore is, sith thou profes●est thyself to be a teacher & a master, if thou wilt have us to be thy disciples, bring it to pass, that God from, heaven may testify, that he is the author of thy mastership, and confirm thy calling by a miracle.  
39 Evil generation. He doth not only accuse the malice of that age, but he accuseth the jews for a wicked nation: or the Scribes and such like: signifying that this disease of obstinate stubbornness came unto them as it were by inheritance. For the word here used is sometime taken for one age, sometime for a country or nation. And he calleth them adulterous, for corrupt people, begotten in adultery, or bastards, because they were degenerate from their holy fathers: as the Prophets do also reprove the unbelievers of their age, not to be the offspring of Abraham, but a profane seed of Chanaan.  
Now it is demanded whether Christ did so sharply reprove them, because they desired to have a sign given them. For in the book of jud. 6. 17. God showeth that he was not so much displeased with these things. Gedeon demandeth a sign: God is not angry, but granteth his request, and though he proceedeth importunately, yet God yieldeth to his infirmity, God offered willingly a sign to Ezechiah, who demanded it not, Isa. 38. 22. And Achas was sharply reproved, because he refused to demand a sign, as he was commanded by the Prophet, Isa. 7. 11. Therefore Christ doth not simply reprove the Scribes, because they demand a sign: but for that they being unthankful to God, having maliciously refused so many of his graces and powers, take this as a shift, lest they should obey his word. For I do not only say that it was their sloth, but their malice, which kept their eyes shut at so many miracles. Therefore they were troubled in vain: for their devise was to no other purpose, but that they might freely reject Christ. Paul condemneth the same fault in their posterity, 1. Cor. 1. 22. When he saith, that the jews seek for signs.  
No signs shallbe given unto it. They were after convict by sundry miracles: and Christ ceased not to show his power amongst them, that he might thereby take all excuse from them. But he only meaneth that one sign, which should be unto them in stead of all: because they were unworthy to have their wicked desire satisfied. Let them be content, saith he, with this sign, that as jonas brought out of the bottom of the sea preached to the Ninivites, so they should hear the voice of a Prophet raised to life again. I know that many have interpreted this place more subtly: but sith the similitude between Christ and jonas hold not in all the particular points of the same, it is to be seen how far Christ compareth himself to jonah. But I omitting the speculations of other men, do think this one thing meet to be noted, which I touched even now, that he should become a prophet unto them after his resurrection: as if he should have said, you contemn the son of God, which descended to you from heaven: Therefore it remaineth that I being dead should rise from the grave, and being restored to life again, I will speak unto you, as jonas came out of the bottom of the sea. Therefore the Lord so cut away all occasions from their wicked desires, that he saith, that after his resurrection he would become a Prophet to them, seeing they would not receive him clothed in mortal flesh. In Luke he saith, that he would be a sign unto them, as jonas was unto the Ninivites. The word sign is unproperly used, not that it should foreshow any thing, but that it is removed far from the common order of nature: as the sending of jonah was wonderful, when he was brought out of the belly of the fish, as out of a grave, that he might call the Ninivites to repentance. In this phrase of three nights is a figurative speech, as it is well known. For because the night is adjoined to the day, or because the day consisteth of two parts▪ light, and darkness: of which two Christ noteth one day, and putteth one whole day for a half.  
41. The men of Niniveh shall rise in judgement. Because he had spoken of the Ninivites, Christ took hereof occasion to show that the Scribes and others, which refuse his doctrine to be much worse than they were. The profane men, saith he, which never heard word of the true God, repent at the voice of this new & strange guest: this kingdom, which is the library of the heavenly doctrine, will not hear the son of God and the promised redeemer. For in this similitude there is this Antithesis. It is known what the Ninivites were: namely, that they were not accustomed to have Prophets, but were without true doctrine, jonas came not amongst them with any glorious title, but a stranger might easily have been rejected. The jews boasted that the word of God had a seat and dwelling place amongst them, if they had looked upon Christ with clear eyes, they should not only have known that he was a teacher sent from heaven, but also the Messiah and author of salvation promised them. But if the miserable wickedness of that people was therefore condemned, because they despised Christ speaking upon earth: we excel the unbelievers of all times, if we obey not the holy and heavenly voice of the son of God, now sitting in heaven. Furthermore, I will not now entreat whither the Ninivites were truly and perfectly converted to God: because it sufficeth that they were so moved at the doctrine of jonah, that they gave their mind to repentance.  
42. The Queen of the south. Because that Athiopia lieth southward in respect of judea, I do easily assent to josephus & others, which say that this was queen of Aethiopia: and that she is called in the scriptures the queen of Saba, it may not be understood of the country of Sabea, which lieth more eastward, but of a city in the isle of Meroes' situated upon Nilus, which was the chief city of the kingdom. Here also is it good to weigh the comparisons: a woman, which was never brought up in God's school, for a desire she had to learn, came out of a far country, to Solomon an earthly king. The jews students of the law of God, do refuse their chief and only teacher, and prince of all the prophets. Also the phrase of judging is not here so much referred to the persons, as to the example of the thing itself.  
Matth. 13. Mark. 4. Luk. 8. 
1. The same day went jesus out of the house, and sat by the sea side.  
2. And great multitudes resorted unto him, so that he went into a ship, & sat down, and the whole multitude stood on the shore.  
3. Then he spoke many things unto them in parables, saying, Behold, a sour went forth, to sow.  
4. And as he sowed, some fell by the way side, and the fowls came and devoured them up.  
5. And some fell upon stony ground, where they had not much earth, and anon they sprung up, because they had no depth of earth.  
6. And when the son rose up, they were parched, and for lack of rooting, withered away.  
7. And some fell among thorns, and the thorns sprung up, and choked them.  
8. Some again fell in good ground, & brought forth fruit, one corn an hundred fold, so sixty fold, and an other thirty fold.  
9 He that hath cares to hear, let him hear.  
10. Then the disciples came and said unto him, why speakest thou to them in parabls?  
11. And he answered, & said unto them, because it is given unto you to know the secrets of the kingdom of heaven, but to them it is not given.  
12. For whosoever hath, to him shallbe given, and he shall have abundance: but whosoever hath not, from him shall be taken away, even that he hath.  
13. Therefore speak I to them in parables, because they seeing, do not see: and hearing, they hear not, neither understand.  
14. So in them is fulfilled the prophesy of Isaias, which prophesy saith, by hearing, ye shall hear, and shall not understand, and seeing, ye shall see, and shall not perceive.  
15. For this people's heart is waxed sat, & their ears are dull of hearing, and with their eyes they have winked, least they should see with their eyes, and hear with their ears, & should understand with their hearts, and should return, that I might heal them.  
16. But blessed are your eyes. for they see: and your ears, for they hear.  
17. For verily, I say unto you, that many prophets & righteous men have desired to see those things, which ye see, and have not seen them, and to here those things, which ye hear, and have not heard them.  
1. And he began again to teach by the sea side, & there gathered unto him a great multitude, so that he entered into a ship, and sat in the sea, and all the people was by the sea side on the land.  
2. And he taught them many things in parables, & said unto them in his doctrine,  
3. Harken, Behold, there went out a sour to sow.  
4. And it came to pass as he sowed, that some fell by the way side, and the fowls of the heaven came, and devoured it.  
5. And some fell on stony ground, where it had not much earth, and by and by sprang up, because it had not depth of earth.  
6. But as soon as the sun was up, it caught heat, and because it had not root, it withered away.  
7. And some fell among the thorns, and the thorns grew up, and choked it: so that it gave no fruit.  
8. Some again fell in good ground, and did yield fruit, that sprang up, and grew, and it brought forth, some thirty fold, some sixty fold, & some an hundred fold.  
9 Then he said unto them, he that hath ears to hear, let him hear.  
10. And when he was alone, they that were about him with the twelve, asked him of the parable.  
11. And he said unto them, to you it is given to know the mystery of the kingdom of God: but unto them that are without, all things be done in parables.  
12. That they seeing, may see, and not discern, and they hearing, may hear, and not understand, least at any time they should turn, & their sins should be forgiven them.  
Some what after.  
24. And he said unto them, take heed what ye hear. With what measure ye meat, it shall be measured unto you: and unto you that here shall more be given.  
25. For unto him that hath, shall it be given, and from him that hath not, shallbe taken away, even that he hath.  
1. And it came to pass afterward, that he himself went through every city & town, preaching and publishing the kingdom of God, & the twelve were with him.  
2. And certain women, which were healed of evil spirits, & infirmities, as mary which was called Magdalen, out of whom went seven devils.  
3. And johanna, the wife of Chusa, Herodes steward, and Susanna, and many other which ministered unto him of their substance.  
4. Now, when much people were gathered together, and were come to him, out of all cities, he spoke by a parable,  
5. A sour went out to sow his seed: and as he sowed, some fell by the way side, & it was trodden under feet, and the fowls of the heaven devoured is up.  
6. And some fell on the stones, & when it was sprung up, it withered away, because it lacked moistness.  
7. And some fell among thorns, and the thrones sprung up with it, and choked it.  
8. And some fell on good ground, and sprang up, and bare fruit, an hundred fold. And as he said these things, he cried, he that hath ears to hear, let him hear.  
9 Then his disciples asked him, demanding what parable that was.  
10. And he said, unto you it is given to know the secrets of the kingdom of God, but to other in parables, that when they see, they should not see, and when they hear, they should not understand.  
Somewhat after.  
1●. Take heed therefore how ye hear: for whosoever hath, to him shallbe given, & whosoever hath not, from him shallbe taken even that, which it seemeth that he hath.  
Luke. 10. 23. And he returned to his disciples, and said secretly, blessed are the eyes, which see that ye see.  
24. For I tell you that many prophets and kings 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 heard them.   
These things which I have here written down out of Luke, do peradventure belong to some other time: but no reason seemeth to compel me to separate those things which he hath joined together in one text. First he saith that the 12. Apostles preached the kingdom of God with Christ. Whereof we gather, that though the ordinary office of teaching was not as yet laid upon them, yet they were continual helpers to make the people attentive hearers of their master. So though their estate was far inferior, yet they are accounted as helpers of Christ. Also he addeth that Christ had certain women in his company, which were healed and delivered from evil spirits and other infirmities, as Marie Magdalene was, who had been tormented of seven devils. The having of this company might seem to be small for his honour: for what was more undecent for the Son of God, then to lead women about with him, noted with infamy? But by this we do the better perceive that the sins wherewith we were laden before we believed, are so far from hindering the glory of Christ, that they do rather amplify and set forth the same. And it is not said that he found the Church which he chose, without spot or wrinkle, but that he washed & cleansed it with his blood, that he might make it pure and beautiful. Wherefore the miserable and shameful estate of these women, after they were delivered from the same, made greatly for the glory of Christ, for they were ensigns and tokens of his power and of his grace. Luke also commendeth their thankfulness, in that they despising the shame of the world, followed their deliverer. It is not to be doubted but that they were pointed at with the finger every where, and the company and presence of Christ was unto them as a Theatre to set them forth to the show: but they refuse not to set their shamefastness openly a broach, rather than that the grace of Christ being suppressed, should be hid: but that the beholding of Christ might be the more notable, they do willingly suffer themselves thus to be humbled. Also, singular and wonderful was the show of the great goodness of Christ towards Marie, in that she being a woman possessed by seven devils, and as a most vile bondslave of sathan, he did not only vouchsafe her the honour of a disciple, but took her also to his company. Luke addeth the surname of Magdalene, that he may make a difference between her and Marthaes' sister and other Maries, of whom there is mention in other places.  
LUKE. 3. johanna the wife of Chusa. It is not known whether Luke would that that which he spoke of Marie, should be understood of these women also. In my opinion it seemeth probable, that she was first placed in order, in whom Christ had showed his great power. And that Chusas' wife, and Susanna, honest matrons of good name and fame, were added after, only because they were healed of some common diseases. And their godly endeavour deserveth so much the more praise, because that they being rich and noble matrons, ministered unto Christ of their own substance. And not content with this labour, they leaving all the affairs of their own houses, had rather to follow him with envy and many discommodities, through strange and uncertain lodging places, then to enjoy delicate quietness in their own houses. And it may be that Chusa, Herodes steward, was too like his master, and much contrary to his wife's mind: but the godly woman through fervency of her zeal and stancie overcame this let.  
MATH. 2. Great multitudes resorted unto him. It is not in vain that the Evangelists do speak of the great concourse of the people, because that Christ at the beholding of them, took occasion to compare his doctrine to seed. The multitude was come together out of many places, they stood doubtful what to do, they had all like greedy desire to hear, but they had not like affection to profit. This was the occasion of the Parable, to teach that the seed of the doctrine is not fruitful every where, though it be sowed far and wide. For it always findeth not a fruitful and well appointed earth. Christ therefore professeth himself in that, to be like to a Husbandmanne, which goeth forth to sow: but that many of his hearers are like to hard and dry earth: others like thorny ground, so that both labour and seed are lost. But I will leave of further entreating of the meaning of his Parable, until we come to the exposition which the Lord himself maketh a little after. Only for this present the readers are to be admonished of this, if they be found like to unprofitable and barren earth, which out of far places come as men starved to Christ: it is no marvel if the Gospel do not at this day bring forth fruit in many, whereof some are slack and slow, others hear negligently, and others are scarce drawn to hear.  
9 He that hath ears. Christ doth by these words declare, partly that all are not endued with true understanding to conceive that which he speaketh: and partly he stirreth up his disciples, that they should more diligently consider that the doctrine is neither easy nor meet for every man. And he so distinguisheth between hearers, as if some could hear, and others were deaf. Now, if it be demanded whereof it cometh, that the former have ears to hear: the scripture testifieth in Psal. 40. 6. that no man can make and frame himself ears of his own industry, but that they are prepared of the Lord.  
10. Then the disciples came, and said unto him. It appeareth by Mathewes words, that the Disciples had not only respect of themselves, but had also a care and regard of others. When they perceived not the meaning of the Parable, they knew that it was much harder to the people: therefore they complain that Christ had spoken such words, as the hearers reaped no profit by. Also, though similitudes do commonly make that matter plain which is in hand, yet they which contain a continual Metaphor, are very obscure and hard. Therefore Christ propounding this similitude, covered that under an Allegory, which he could have spoken more plainly and fully without a figure. But now, where he expoundeth it, the figurative speech is more plain and more pithy, then that which is simply spoken without a figure: that is, it is not only more effectual to move the minds, but also plainer. It is good therefore to consider, how and in what order every thing is spoken.  
11. It is given to you, to know the mysteries. By this answer of Christ, we do gather that God proposeth the doctrine of salvation to mon for divers ends. For Christ declareth that he spoke so darkly of purpose, that his words might seem hard unto many, and should only beat their ears with a confused and doubtful sound. If any man shall object to the contrary, that saying of Isai, 45. 19 I have not spoken in secret, neither in a dark corner: I said not in vain to the seed of jacob: seek you me: or those commendations which David doth give of the law, Psalm 119. 19 that it is a lantern ●o the feet, and giveth wisdom to the simple: the answer is ready and easy, the word by the own nature is always light, but the light of it is dimmed with the darkness of men. For though the law was covered as with a vail, yet the truth of God was evident to be seen in the same, if the eyes of many had not been blind. Paul witnesseth truly of the Gospel, 2. Cor. 4. 4. that it is not hid but from the reprobate, & them that are ordained to destruction, whose minds Satan hath blinded. Also this is to be known, that the force of lightning whereof David maketh mention, & the familiar kind of teaching which Isai speaketh of, is properly referred to the choose people. Yet this always remaineth certain and sure that the word of God is not obscure, but as the world with her own blindness darkeneth it: but yet the Lord reserveth his mysteries, so that the reprobate cannot come to the understanding of them. And he depriveth them of the light of his doctrine two ways, for sometime he speaketh that in Parables, which might have been spoken more plainly: sometime he opening his mind plainly without dark speeches and figures, he dulleth their senses, and amasseth them, so that they cannot see in the mid day. To this purpose pertain those horrible threats in Isai, 28. 11. where he threateneth that he would be a stranger to the people, and that he would speak with a strange and unknown language: that the visions of the Prophets, should be to the learned as a book shut and sealed, wherein they could not read, Isa. 29. 11. and where the book should be opened, they should be all as idyotes, and stay as men amazed that cannot read. Now sith Christ so dispensed his doctrine of purpose, that it should profit only a few, in whose minds it should be thoroughly settled: and that it should hold other some in suspense and in doubt: it followeth that the doctrine of salvation was not delivered by God to men for one end and purpose, but it is so ordered by his wonderful counsel, that it should be to the reprobate a savour of death to death, as to the elect a lively savour to life. And lest any man should be so bold as to murmur against it, Paul answereth in these words, what soever the effect of the Gospel be, yet the savour of it, though it be deadly, doth always smell sweetly before God. But that the meaning of this present place may be the better understood, it behoveth us to sift more narrowly the purpose of Christ, for what cause & to what end he spoke this. First, the comparison undoubtedly tendeth to this end, that Christ might amplify & set forth the grace and favour which he showed to his disciples: because that was specially given to them, which was not generally allowed to all. If any man should demand from whence the Apostles had this dignity and privilege: certainly the cause shall not be found in them, and Christ by saying that it was given them, excludeth all merit and desert. Christ affirmeth them to be appointed and chosen men, whom God hath especially vouchsafed this honour, that he would reveal his secrets unto them, and that others should be void and without this grace. There is no other cause of this difference to be found, but that God calleth unto him, them that he hath freely chosen.  
12. For who soever hath. Christ prosecuteth that which I spoke even now: for he admonisheth his disciples, how liberally God dealeth with them, that they might make so much the more account of this grace, and acknowledge themselves the more bound, for that they had received a greater benefit than other. He rehearseth these same words in an other place, but in an other sense, for there he speaketh of the Lawful use of gifts: but now he simply teacheth, that there is more bestowed upon the Apostles, then upon the common sort of men, because that the heavenly father would in this sort abundantly heap up his bountiful kindness towards them: for because that he never forsaketh the works of his own hands, as it is said in the Psalm, 138. 8. whom he once beginneth to make, he beautifieth daily more and more, until at length he bringeth them into great perfection. For this cause doth there flow so manifold graces from him to us: hereeof come so joyful proceed, because the beholding the God of their deliverance, provoketh a continual course of bountifulness. And as his richesses are innumerable, so he is never weary of enriching his children. Therefore as oft as he lifteth us up higher, we ought to remember that what benefits soever we receive daily, they come out of that fountain, that he would perform that work of our salvation begun in us. But on the contrary part, Christ affirmeth that the reprobate do always become worse, until they being altogether come to nought, do faint in their own weakness. This seemeth to be a hard speech, that there should be taken from the wicked, that which they have not: but Luke mitigateth the hardness, and taketh away the ambiguity, by altering the words somewhat: saying, that those things shall be taken away, which they seemed to have. And certainly, it falleth commonly out that the reprobate do excel in many excellent gifts, and in show are like to the children of God. But there is no soundness in them, because the mind is void of godliness, and there appeareth only a vain show. Wherefore Matthew doth rightly say that they have nothing, because it is accounted as nothing before God, and in their conscience it is vain & unfruitful. Luke doth aptly declare that the gifts wherewith they were endued, were profaned by them, so that they only made a show in the eyes of men, else they had nothing but a pomp and vainglorious brag. Hereby we also learn to seek to profit every day of our life, because that God hath of this condition given us the taste of his heavenly doctrine, that we might daily be more abundantly fed with the same, until we come to a perfect fullness. Mark setteth down this sentence somewhat more confusely: Take heed, sayeth the Lord, what is said unto you. Then if they have profited well, he putteth them in hope of greater grace, to you (sayeth he) that hear, shall more be given. Then followeth a clause which agreeth with Mathewes words, but in the midst is there a sentence which I expounded before in the seventh chapter of Matthew, because it is not likely to be placed here in his own order. For the Evangelists (as it is said other where) were not curious in setting down Christ's sermons, but heaped oft divers of his sentenses together. But Luke setteth down the same sentence in divers places with other words which Christ spoke, and also noteth the divers causes why Christ so spoke the same: namely, to make them attentive to his doctrine, lest the word of life should pass forth in vain, which ought to be received, and to take roots in our minds, as if he should have said: Take heed lest that be taken from you, which was given you, if it fructify not.  
13. Therefore speak I to them in Parables. He sayeth that he spoke obscurely to the multitude, because they could not be partakers of the true light. Yet when he sayeth, that there is a vail drawn over the blind, that they might remain in their blindness, he ascribeth the fault of this to them: but thereby he the more commendeth the grace given to the Apostles, which was not in such sort given commonly to all. And other cause he assigneth none, but the secret counsel of God, the reason whereof, though it be hid from us, yet it was apparent to him, as we shall hereafter more plainly perceive. And though parables have an other end, then to contain dark speeches, which God would not that they should be plainly made known: yet we said that this which we have now in hand, was so proposed by Christ, that by the continuance of the Allegory, it was as a doubtful riddle.  
14. So in them is fulfilled the prophesy. He confirmeth and proveth out of the prophesy of Isai, that it is no new thing, if many profit nothing by the word of God, because that in times past the old people were found in such great blindness. But this place of the Prophet is diversly cited in the new Testament. For Paul Acts 28. 26. upbraiding the jews for their obstinate malice, sayeth that they were therefore blinded, that they could not see the light of the Gospel, because they were bitter and rebellious against God. So he set down the nearest cause which was to be seen openly in the men. But in the Epistle to the Rom. 11. 7. he setteth down the cause out of a higher & a more secret fountain: for he teacheth that the remnants should be saved according to the grace of election: and that the rest were blinded, according as it is said by Isaias, etc. the opposition there used is to be noted, for if the only free election of God saveth a remnant of the people: it followeth that all other do pearish by the secret judgement of God, but yet righteous. For who are those other which Paul opposeth to the remnants which were chosen, but they whom God would not should be saved? There is the like reason also in john 12. 38. For he sayeth that there were many which believed not, because that no man believeth, but they to whom the arm of the Lord is revealed. And presently after, he addeth, that they could not believe, because it is written again, Isa. 6. 9 he hath blinded their eyes, and hardened their heart. Christ also had regard unto this, when he referreth it to the secret counsel of God, that the truth of the Gospel was not generally revealed to all, but set forth a far off under dark speeches, so that nothing was powered into the people's minds but grosser blindness. I do always grant that whom soever God doth blind, they are found worthy of this plague: but because the next cause doth not appear in the persons of the men, let this principle remain always certain and sure, that they are lightened of God to salvation, and that by a singular gift, whom God hath freely chosen: but all the reprobate are deprived of the light of life, whether God withdraweth his word from them, or else holdeth their eyes and ears fast closed, that they should not hear nor see. Now we see how Christ apply the prophesy of the Prophet to the present cause. Hearing, ye shall hear. The words of the Prophet are not recited, neither was it needful: for it was sufficient for Christ to show that it was no new nor strange example, if many be astonished at the word of God. The saying of the Prophet was this: Go, blind their minds, and harden their hearts. matthew referreth it to the hearers, that the fault of their blindness and hardness might be said upon themselves: for the one of them cannot be separated from the other, because that as many as are cast off into a reprobate sense, do willingly and of a conceived malice blind and harden themselves. Neither can it be otherwise, where as the spirit of God reigneth not, whereby the elect are only ruled. Wherefore let this which is added be noted, that all they are out of their mind, which God lighteneth not with the spirit of adoption: and therefore they are rather blinded by the word of God, & yet the fault remaineth in them, because they are willingly blinded. But the ministers of the word may by this comfort themselves, if they have not always such success of their labours as they desire: yea, if that many be so far from profiting by their doctrine, that they rather become the worse thereby. Namely, that the same thing befalleth unto them, that the Prophet whom they do not excel, had experience of. It were to be wished that all were brought to obey God, and it becometh them to apply and to labour to bring this to pass: yet let them not wonder, that the judgement which was exercised in times passed by the ministery of this Prophet, be also fulfilled at this day. But we must diligently take heed, lest the fruit of the gospel pearish through our default.  
MAR. 12. That they seeing, may not discern. It sufficeth to note here briefly, that which is more largely entreated of other where, that the doctrine is not properly, nor by itself, nor of the own nature the cause of the blindness, but by an accidental means. For, as when the purblind come forth into the Sun, their eyes are more blinded, and that fault is not to be imputed to the Sun, but to their eyes: so the word of God blindeth and hardeneth the reprobate: because it cometh through their own wickedness it is proper & natural to themselves, & accidental to the word.  
Lest at any time they should turn. This clause showeth what profit we should have by hearing and understanding: namely, that men being turned to God, may by him be received again into grace, and by enjoying his mercy, they may live well and happily. Therefore the Lord would that his word should be preached especially for this end, that by renewing the minds and hearts of men, he might reconcile them to himself. But on the contrary side, Isai here sayeth of the reprobate, that a stony hardness remaineth in them, lest they should obtain mercy, and that the effect of the word was taken away from them, lest their hearts should turn to repentance. Under this word healing, matthew comprehendeth the deliverance from all evils, as the Prophet also doth: for they do Metaphorically compare a people afflicted by the hand of God, to a sick man. And when the Lord releaseth his punishments, they say that he healeth. But because this health dependeth upon forgiveness of sins, Mark doth aptly and well set down the cause and fountain. For whence proceedeth the mitigation of punishments, but because the Lord being well pleased with us, bestoweth his blessing upon us? And though that sometime after he hath forgiven our sin, he yet ceaseth not to punish us, either that we may the more be humbled, or that we may be the more wary hereafter: yet because he showeth some tokens of his favour, he quickeneth and restoreth us, then, because that for the most part the punishments are taken away with the sin: the healing is rightly joined with forgiveness. But it cannot be gathered of this, that repentance is the cause of forgiveness, as though GOD should receive the repentant into favour, because they deserved it; (for even the conversion itself, is a token of the free mercy and favour of God) but it only noteth the order of things following the favour of God: for God forgiveth sins only in those men which are displeased with themselves.  
MAT. 16. But blessed are your eyes. Luke seemeth to refer this saying to an other time, yet it is easily answered, for he heapeth there many sentences together, not observing the course of the times. We will therefore follow the course which Matthew holdeth, who setteth down more plainly the occasion why he spoke it. For as of the singular grace bestowed upon them, they were before admonished that the Lord exempting them from the common sort, did familiarly admit them to the mysteries of his kingdom: so now the same grace is extolled by an other comparison: to wit, that they are preferred before the old Prophets and the holy kings. And this is much more excellent then to be preferred before the unbelieving multitude. Also Christ meaneth not every hearing, nor simple seeing of the flesh: but he saith that their eyes are blessed, because they see the glory due to the only begotten son of God, so that they acknowledge him to be the redeemer, because the lively image of God appeared to them, whereby they should receive salvation and perfect blessedness. Then, because that which was said by the Prophets was fulfilled in them, that they should not learn every man of his neighbour, but that they should be fully and perfectly taught of God. So is that objection also answered, which might be gathered of an other saying of Christ, john 20. 29. where he called them blessed which saw not, and yet believed: for there is noted an other manner of seeing: namely, such a seeing as Thomas desired, to serve his gross affection. But the speech whereof Christ now speaketh, is common with the apostles to the faithful of all ages. For we not seeing, and not hearing, do hear and do see Christ: because that in the gospel, as Paul sayeth, 2. Cor. 3. 18. he appeareth unto us face to face, that we might be changed into his image: and the perfection of wisdom, righteousness, and of life, which was once given in him, shineth therein daily.  
LV. 24. And kings have desired to see. The present estate of the Church may well be accounted better, than the estate of the holy fathers which lived under the law: to whom that was showed, but under shadows & clouds, which now appeareth plainly in the open face of Christ, For the vail of the temple being rent, we do enter by faith into the heavenly Sanctuary, and thereby we have a free access to God. For though the father's content with their lot, nourished a blessed peace in their minds, yet this hindered them not, but that they were carried further in their desires. So Abraham saw, john 8. 56. the day of Christ a far off, and he rejoiced: yet he desired to have a nearer sight, but he obtained not his desire. For Simeon spoke according to the desire of them all, when he said, Luk. 2. 29. Now let thy servant depart in peace. And it could not otherwise be, when under the burden of the curse, whereby mankind was oppressed, they were all inflamed with a desire of the promised deliverance. Therefore we know that as famished people they hungered after Christ, and yet they had a stayed faith, that they grudged not against God, but patiently suspended their desires until the full time of his revealing.  
Math. 13. Mark 4. Luke 8. 
18. Hear ye therefore the Parable of the sour.  
19 When so ever a man heareth the word of the kingdom, and understandeth it not, the evil one cometh, & catcheth away that which was sown in his heart, and this is he which hath received the seed by the way side.  
20. And he that received seed in a stony ground, is he which heareth the word, and incontinently with joy receiveth it:  
21. Yet hath he no root in himself, and dureth but a season: for assoon as tribulation or persecution cometh, because of the word, by and by he is offended.  
22. And he that receiveth the seed among thorns, is he that heareth the word, but the care of this world, and the deceitfulness of richesses choke the word, and he is made unfruitful.  
23. But he that receiveth the seed in the good ground, is he that heareth the word, and understandeth it, which also beareth fruit, and bringeth forth, some an hundredth fold, some sixty fold, and some thirty fold.  
13. Again he said unto them, perceive ye not this parable? how then should ye understand all other parables?  
14. the sour soweth the word.  
15. And these are they that receive the seed by the way side, in whom the word is sown: but when they have heard it, Satan cometh immediately & taketh away the word, that was sown in their hearts.  
16. And likewise they that receive the seed in stony ground, are they which when they have heard the word, straightway receive it with gladness.  
17. Yet have they no root in themselves, and endure but a time: for when trouble & persecution ariseth for the word, immediately they be offended.  
18. Also, they that receive the seed among the thorns, are such as hear the word.  
19 But the cares of this world, and the deceitfulness of richesse, and the lusts of other things enter in, and choke the word, and it is unfruitful.  
20. But they that have received seed in good ground, are they that hear the word, and receive it, & bring forth fruit one corn thirty, another sixty, and some an hundredth.  
11. The Parable is this, the seed is the word of God.  
12. And they that are beside the way, are they that hear: afterward cometh the devil, and taketh away the word out of their hearts, lest they should beleeu: and be saved.  
13. But they that are on the stones, are they, which when they have heard, receive the word with joy: but they have no roots, which for a while believe, but in the time of temptation go away.  
14. And that which fell among thorns, are they which have heard, and after their departure are choked with cares and with richesses and voluptuous living, and bring forth no fruit.  
15. But that which fell in good ground, are they which with an honest & good hart, hear the word and keep it, and bring forth fruit, with patience.   
MATHEWE● and Luke do set down the exposition of the Parable, as if that Christ had simply expounded it to his disciples without reproving them: but in Mark he doth sharply reprove their slackness, because that they which should become teachers of others, did not profit more than others. But the sum is, that the doctrine of the Gospel being scattered abroad as seed, doth not bring forth fruit every where, because it doth not always fall upon fruitful and good ground. He rehearseth four sorts of hearers, of which the first receive no seed. The second sort seem to receive seed, but so, that it taketh no root to live by: in the third sort the corn is choked: so there remaineth a fourth part which bringeth forth fruit. Not that of four hearers one, or ten of forty, do embrace the doctrine, and bring forth fruit: for it was not the purpose of Christ to appoint a certain definite number: nor to divide them of whom he spoke, into equal portions: but that there is not always one and the same increase of faith where the word is sowed, but sometime in more abundance, sometime in less: he only teacheth them that through divers faults the seed of life pearisheth in many, in whom it either presently corrupteth or withereth, or by little and little degenerateth. But that we may profit the better by this admonition, it is to be noted that he maketh no mention of the despisers, which do openly withstand the word: but they only are noted here, in whom there seemeth to be some aptness to be taught. But if the greater part of these doth vanish away, what shall become of the rest of the world, from whom the doctrine of salvation is openly debarred? Now I will come to the particular points.  
19 When soever a man heareth the word of the kingdom, and understandeth i● not. First he maketh mention of barren and hard grounds, which receive not the seed inwardly, because their hearts are not prepared. Such he compareth to hard and dry earth, which is in the common hi● way, which by continual treading upon, becometh hard as pavement. I would we had not so many of this sort at this day as we have, which though they offer themselves to hear, yet they stand as men amazed, and feel no taste of it at all, and to speak in few words, they differ little from blocks or stones, wherefore it is no marvel if they vanish altogether away. Christ sayeth that the word was sown in their hearts, which though it be an improper speech, yet is it not without reason, for the sin and wickedness of men taketh not away the nature from the word, but it retaineth still the force of seed. And that is diligently to be noted, lest we should think that the graces of God lost their forces, though they be not effectual in us. For in respect of God, the word is sowed in their hearts, but the hearts of all do not receive with meekness that which is graffed in them, as james exhorteth, 1. 21. The Gospel therefore is always in power a fruitful seed, but not in deed. In Luke it is added, that the devil taketh away the seed out of their hearts, lest they believing should be saved. Whereby we gather, that as hungry birds behave themselves in seeds time, so assoon as the doctrine is delivered, this enemy of our salvation is present, and laboureth by violence to take the same away, before it can take moisture and bring forth fruit. This also is no small praise of faith, in that it is called the cause of our salvation.  
20. He that received seed in the stony ground. This sort differeth from the former, for the temporal faith, or faith for a season, as a conceiving of seed, promiseth some fruit at the beginning: but their hearts are not so well and thoroughly brought in order, as may suffice to give continual nourishment to the same.  
Of this sort of men also we see too many at this day, which do greedily embrace the Gospel, which shortly after do wax faint, because there is no lively affection in them to strengthen and continue them in constancy. Wherefore let every man examine himself thoroughly, lest his hastiness, which giveth a great show, speedily vanish (as men say) as a flame of stubble. For except the word do thoroughly pierce the whole heart, and take deep roots in the same, the faith cannot have continual moisture to maintain the same to continue. This readiness is worthy to be praised, in that they receive the word of God assoon as it is uttered, and that without delay and with joy: yet we must know that it is to no purpose, until that faith shall gather a perfect strength, lest it wither in the first springing. As for example, Christ sayeth: that they which are such, are offended with the trouble of persecution. And certainly, as the barrenness of the ground, is tried by the heat of the sun: so persecution and affliction discovereth their vanity, which are lightly touched, I know not with what affection, and are not well endued with an earnest desire of godliness. Such are called by Matthew and Mark temporisers, not only because they professing themselves to be Christ's disciples for a time, and after fall away into temptation, but because they seem also to themselves to have a true faith, and therefore in Luke Christ saith that they believe for a time: because that honour which they give to the gospel, is like to faith. Yet notwithstanding it is to be noted that they are not truly regenerate with incorruptible seed, which never fadeth, as Peter teacheth, 1. Pet. 1. 4. for that saying of Isaias 40. 8. The word of our God shall stand for ever, is fulfilled in the hearts of the faithful, in whom the truth of God once settled, never fadeth away, but flourisheth even to the end. Yet they which do lovingly and with some reverence receive the word of God, they do believe after a sort: because they differ from the unbelievers, which either will not give credit to God when he speaketh, or despise his word. Only let us know that none are partakers of true faith, but they which being sealed with the spirit of adoption, do call God father from their heart. Also, as that spirit is never extinguished: so it is impossible that the faith which it hath once engraved in the hearts of the godly, should vanish away and pearish.  
22. He that receiveth the seed among thorns. In the third place he rehearseth them which were inwardly apt to nourish the seed sown, if they suffered not the same otherwise▪ to be corrupted and spoiled. Christ compareth the pleasures of the world as evil desires, covetousness and other affections of the flesh to thorns. Though Matthew only mentioneth the cares of the world with covetousness: but the meaning is all one, for under this word is comprehended the baits of pleasures (whereof Luke maketh mention) and all kind of evil desire. For as thorns and other noisome weeds do choke up the corn, which would otherwise prosper and grow up: so the wicked affections of the flesh prevail in the hearts of men, and overgrow the faith, so that they overwhelm the force of the heavenly doctrine, which is not yet ripe. And though the evil desires do possess the heart of man, before the word of the Lord make any show there, yet they seem not to bear any rule at the first. But after the corn groweth, and promiseth to yield fruit, then grow they up aloft. Therefore all men must diligently apply themselves, to root up the thorns out of their hearts, lest the word of God be choked: for there is no man which is not filled with great abundance of thorns, as with a thick wood. And certainly we see very few come to ripeness, because scarce the tenth man apply himself to root them up, no, nor to lop or cut them. And the great abundance which should move men to be more diligent, causeth many to be more careless. Christ useth the phrase of deceitfulness of richesse for covetousness. And he purposely calleth richesse, beguilfull or deceitful, that men might thereby learn the rather to take heed and to beware of their snares. But let us remember that as many affections as there be of our flesh, the abundance & variety whereof is innumerable, so many lets and hindrances there are to corrupt the seed of life.  
23. He that receiveth the seed in the good ground. Christ compareth them only to good and fruitful ground in whom the word of God not only taketh roots, and those deep and sound, but which do also overcome all lets, lest they should hinder the fruit of the same. If any man object, that there cannot any be found, void and free from thorns, the answer is easy, Christ speaketh not here of perfection of faith, but only showeth in whom the word doth fructify. Therefore though the fruit be but small, yet who soever degenerateth not from the sincere worship of God is counted good and fruitful ground. It behoveth us to be diligent in rooting up of thorns, but because that we shall never bring to pass, no not by our daily labour, but that some remnants will always remain, yet let every one of us endeavour to mortify and to kill them, lest they hinder the fruit of the word. That which followeth next, where Christ teacheth that all bring not forth fruit in like measure, confirmeth this sentence. For though the fruitfulness of that ground which bringeth forth fruit in thirty fold, is but small in comparison of a hundred fold, yet we see that Christ joineth all those grounds together, which do not altogether deceive the labour and hope of the husband man. And we are hereby taught not to despise them, which grow not to great excellency, when the householder himself, though he prefer some one above the rest in respect of his high estate, yet he vouchsafeth the common show of his favourable goodness, also towards the inferiors. But Jerome wresteth very fond these three degrees to virgins, widows and wives, as though the fruit which the Lord requireth of us, were only tied to virginity, and that the godliness of the married were not oft more plentiful in bringing forth all fruit of righteousness. This is also to be noted by the way, that Christ speaketh not hyperbolically of increase of a hundred fold, for there were divers regions at that time so fruitful, as it appeareth by many Historiographers, which were eye witnesses of the same.  
matthew 13. Mark. Luke. 
24. another Parable put he forth unto them, saying: The kingdom of heaven is like unto a man, which sowed good seed in his field.  
25. But while men slept, there came his enemy, and sowed tars among the Wheat, and went his way.  
26. And when the blade was sprung up, and brought forth fruit, than appeared the tars also.  
27. Then came the servants of the householder, and said unto him: master, sowedst not thou good seed in thy field? from whence then hath it tars?  
28. And he said unto them: The envious man hath done this. Then the servants said unto him: wilt thou then that we go and gather them up?  
29. But he said: nay, lest while ye go about to gather the tars, ye pluck up also with them the wheat.  
30. Let both grow together until the harvest, and in time of harvest, I will say to the reapers: Gather ye first the tars, and bind them in sheaves to burn them: but gather the wheat into my barn.  
Somewhat after.  
36. Then sent jesus the multitude away, & went into the house. And his disciples came unto him, saying: declare to us the parable of the tars of the field.  
37. Then answered he, and said to them: he that soweth the good seed, is the son of man.  
38. And the field is the world, and the good seed, they are the children of the kingdom, and the tars are the children of the wicked.  
39 And the enemy that soweth them, is the devil, and the harvest is the end of the world, and the reapers be the Angels.  
40. As then the tars are gathered and burned in the fire, so shall it be in the end of the world.  
41. The son of man shall send forth his Angels, & they shall gather out of his kingdom all things that offend, and them which do iniquity.  
42. And shall cast them into a furnace of fire: there shallbe wailing and gnashing of teeth.  
43. Then shall the just men shine as the sun in the kingdom of their father. He that hath ears to hear, let him hear.     
That we may profit by this parable, it is worth the labour to consider to what purpose Christ apply it. Some think, lest the confused multitude should flatter themselves in the outward profession of the gospel, that he said, that in his field there is often mixed bad seed with the good, but that a day should come, wherein the tars should be separated from the wheat. And therefore they join this parable with the last, as if they both had one cause and one end. But to me it seemeth otherwise: for he doth therefore make mention of the separation, lest the minds of the godly should wax faint with weariness, in beholding a confused mixture of the good with the evil: for though Christ hath cleansed his church with his blood, that it should be without wrinkle and spot: yet he suffereth many faults to remain.  
I speak not of the remnants of the infirmities of the flesh, to which all the faithful are subject, after they are regenerate by the spirit of God. But assoon as Christ hath gathered a little flock unto himself, many hypocrites insinuate themselves, perverse men creep in, and many wicked men thrust themselves in: and so it cometh to pass, that the holy company which Christ had separated unto himself, is polluted with many filthy pollutions. Also this seemeth to be very absurd unto many, that either ungodly or profane, or wicked men should be nourished in the bosom of the Church. Furthermore, there are many which under pretence of zeal are more froward than need, if all things be not ordered according to their desire: because there doth not appear an absolute purity, they do either tumultuously departed from the Church, or else they overthrow and destroy the same through their outrageous rigour. Wherefore in my judgement this is the simple meaning of the Parable. So long as the Church wandereth in this world, there shall hypocrites and wicked men be mixed with the good and sincere in the same, that the children of God might arm themselves with patience, and hold their faith strong and sure, amongst the offences with which they might be troubled. And it is a most apt comparison when the Lord calleth the Church his field, because the faithful are the seed of the same. And though that Christ doth say afterward that the field is the world, yet without doubt he properly applied this name to his Church, whereof he began his speech. But because he was to draw his plough through all the coasts of the world, and till fields for himself in the whole world, and sow the seed of life in the same, he applied that by a figure to the world, which rather agreed to a part of the same. Now it is to be noted what is meant by wheat, and what by the tars. This cannot be understood of the doctrine, as if he should have said, where soever the Gospel is preached, it is presently corrupted and defiled with wicked inventions: for Christ would never have forbid them to labour strongly in purging such a corruption. Neither was it lawful for them to deal in this, as in the manners of men, to tolerate those vices which they could not punish: for so it should be lawful to bear with wicked errors, which overthrow the purity of faith. Then Christ taketh away the doubt, when he doth by name call the tars, the children of the wicked. Yet again it is to be noted, that this cannot be simply understood of the persons of men, as if God in the creation had sowed good men, and the devil evil men. Which thing I do therefore give warning of, because the Manichees have abused this place, that they might cast a colour upon their feigned device of two beginnings. But we know that what soever corruption is in the devil, or in men, the same is nothing else but a corruption of sound and pure nature. Therefore as God 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 createth not evil men, but depraveth them that were created of God, and thrusteth into the field of the Lord, to defile the pure seed.  
36. He that soweth good seed. He had said before, that the kingdom of heaven was like to a sour, but unproperly. Yet the sense is evident, that the same doth oft befall in the preaching of the Gospel, as in the sowing of the fields, that the Tare over groweth the Wheat. But he setteth down one special thing: saying, that the field was sowed with tars by the deceit of the enemy: that we might know that this came not by chance nor naturally, that many wicked men should mix themselves amongst the faithful, as if they were all one corn: but let us learn to impute the fault of this mischief to the Devil, not that the condemning of him should deliver men from guiltiness, but first that we lay no fault upon God for this offence befalling to his Church: then that we wonder not that tars do grow up in the lords field, sith Satan doth always watch to annoy it. Also, it is not without reason that Christ sayeth not that the Ministers of the word do sow, but himself only. For though it be not convenient that this be restrained to his person, yet because he useth our help, and apply us as instruments in tilling of his field, so that he alone worketh by us and in us, he doth rightly challenge that to himself, which after a sort is common unto his Ministers. Therefore let us remember that the Gospel is not only preached by the commandment of Christ, but by his directions and guiding, that we should be as his hands, and he as the only author of the work.  
39 The harvest is the end of the world. This is a very troublesome estate, that the Church should be loaden with the reprobate to the end of the world: yet Christ doth therefore prescribe us this time to prepare us to patience, lest we should feed ourselves with vain hope. It behoveth the pastors diligently to apply themselves to the purging of the Church, and in this behalf all good men are to help them so far as their calling will suffer. But when all men have generally put to their helping hands, yet they shall not profit so much as utterly to purge away all filth from the Church. Therefore we must note that the purpose of Christ was nothing less, then by sufferance to nourish sins: His only purpose is to exhort the faithful that they should not faint because they are compelled to have the wicked amongst them: Then it doth also serve to bridle and to moderate their zeal, which think it not lawful to keep company but with pure Angels. The Anabaptistes also and such like, have wickedly abused this Text, that they might drive away the use of the sword from the Church. But the answer is easily made: for they themselves do admit excommunication, which rooteth out the wicked and reprobate for a time, why should not the godly Magistrates exercise the sword against the wicked, so oft as need shall require? They take exception against this, saying: that in the one there is space given for repentance, which is not where the punishment of death is. As though the thief found not comfort of salvation upon the cross. But let this answer suffice, Christ speaketh here, neither of the office of Pastors nor of Magistrates: but apply himself to take away the offence wherewith the weak are troubled, while they see the Church gathered, not only of the elect, but of the filthy dregs of the wicked.  
The reapers be the Angels. This word may be applied to this present purpose. The reapers in the fourth Chapter of john, and the eight and thirty verse, are said to be the Apostles, in respect of the Prophets, because they entered into their labours. And the commandment is enjoined and given to all the Ministers of the word, that they should bring forth fruit to the Lord, which should always remain, john 15. 16. To the which that also appertaineth, that the corn waxeth white, john 4. 35. and requireth the reapers: Also the harvest is great, but the labourers are few, matthew 9 37. But here is an other cause of this comparison: for they are said to be planted in the field of the Lord, which occupy a roomth in the Church. Neither is that any Objection, that Christ in the third Chapter of matthew, and the twelfth verse, is said (assoon as he cometh forth with his Gospel) to have a Fan in hand, wherewith he would purge his flower. For there is described the beginning of the purging of the same, which he sayeth cannot be brought to pass before the last day: for than it shallbe thoroughly performed in all points. But though he will then at last put his hand to purge the Church by Angels, yet he beginneth now to do the same by godly teachers. Furthermore, he attributeth these things to the Angels, because they shall not stand idle at his tribunal seat, but they shall offer themselves to execute his commandments. They therefore which do hasten preposterously to overturn what soever doth displease them, do prevent the judgement of Christ, as much as it lieth in them, and by taking away the office from the Angels, they do rashly usurp it themselves.  
41. They shall gather out of his kingdom. That which followeth of all them which do iniquity, is not any thing divers, but as an exposition of the former words, as if he should have said, that the time will then be ripe and ready, wherein all things shall be restored into their lawful order, and so the wicked shall be taken away; which are now the offences. And they are so called because they do not only live wickedly to themselves, but they weaken the faith of many, others they hinder from a right course, some they do utterly overthrow, others they cast down headlong. By this we may take a profitable admonition, lest we being compassed about with so many offences, should go forward slothfully and carelessly, but that we should earnestly and diligently bend ourselves to take heed. Their niceness is here also reproved, which are so dainty, that they turn back from their course, for every small offence. It is hard for them I grant, which are conversant amongst many offences, not to stumble at the same, yea, and sometime to fall, but their minds must be strengthened and comforted with hope: because it is not to be doubted but that the Son of God, who commandeth his to go through the midst of offences, will also give strength to overcome them all.  
He also pronounceth a horrible judgement against all hypocrites & reprobate, which seem now to be chief Citizens in the Church, lest they should lay them down in rest, in their vainglorious boasting. That phrase of a fiery furnace, is a Metaphorical speech. For as the excellency of the glory which is laid up for the children of GOD, doth exceed further beyond all our senses, then can be expressed with any words: so the judgement and punishment which remaineth for the reprobate, because it is incomprehensible, it is set forth by a shadow, according to the measure of our capacity: the ignorance whereof, made the Sophisters turmoil themselves in vain, in disputations of no weight, as we have already touched otherwhere.  
I know that some have prosecuted more subtly every particular clause of the same: but because it is to be feared lest such subtleties which are not of any sound foundation, should lead us to follies, I had rather deal more sparingly in such things, being content with the simple and plain meaning. If they that are so much delighted with such curiosity, should be demanded how the devil should sow tars amongst the good seed, while Christ slept and knew it not, they have not any thing to answer to it: yet I have endeavoured myself to be sparing in these matters, so that I would not omit any thing worthy and profitable to be known.  
43. Then shall the just men shine. A notable comfort, that the children of God which now lie either overwhelmed with filth, or are hid as people of no reputation, or are assaulted with reproofs and slanders, shall then (as in a clear sky, when all clouds are scattered away) once shine clearly and freshly to be beholden. And the adverb of time, Then is very forcible, for it containeth a secret opposition of the present state, and of the last day, in hope whereof Christ comforteth all his faithful ones. The meaning therefore is, though many wicked ones do now flourish aloft in the Church, yet we must certainly hope for that happy day wherein the Son of GOD will extol his children, and will wipe away all filth, wherewith their beauty is now overwhelmed. It is true that the glory to come is promised to none, but them in whom the Image of GOD now shineth, and which through continual degrees of glory are transformed into the same: but because the life of the godly is now hid, and their salvation is invisible, because it consisteth in hope: Christ doth worthily call them back into heaven, that the faithful may enjoy the glory promised them. And it is not to be doubted, but that he had respect to the place of Daniel, that he might thereby the rather touch his hearers to the quick. As if he should have said, whereas the Prophet preacheth of the excellent brightness to come, he noteth withal a temporal darkness: and therefore that this prophesy may have place, the mixture which wrappeth and encloseth the elect of God with the reprobate for a time must be borne with patience. He maketh not an equality in comparing this glory of the sun to the light. For as Christ doth now distribute his gifts diversly amongst the faithful, so will he also crown the same in the last day. But that must be remembered, that I said, that the restoring or renewing which is deferred to the latter coming of Christ, is only campared with the misty and cloudy estate of the world. The kingdom of the father as the inheritance of the godly is opposed against the earth, that they might remember that they are pilgrims in the same, and so that they might aspire to heaven. For though the kingdom of God is said otherwhere to be in us, yet we shall not fully enjoy the same, until God be all in all.  
matthew 13. Mark 4. Luke 13. 
31. another Parable he put forth unto them, saying: The kingdom of heaven is like unto a grain of mustard seed which a man taketh and soweth in his field.  
32. Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, & it is a tree, so that the birds of heaven come and build in the branches thereof.  
33. another parable spoke he to them. The kingdom of heaven is like to leaven, which a woman taketh, and hideth in three pecks of meal, till all be leavened.  
34. All these things spoke jesus unto the multitude in parables, and without parables spoke he not to them,  
35. That it might be fulfilled, which was spoken by the Prophet, saying, I will open my mouth in parables, and will utter the things, which have been kept secret from the foundation of the world.  
26. Also he said, So is the kingdom of God, as if a man should cast seed in the ground.  
27. And should sleep, and rise up night and day, and the seed should spring and grow up, he knoweth not how.  
28. For the earth bringeth forth fruit of herself: first, the blade, than the ears, after that full corn in the ears.  
29. And as soon as the fruit showeth itself, anon he putteth in the sickle: because the harvest is come.  
30. He said moreover, whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?  
31. It is like a grain of mustered seed, which when it is sown in the earth, is the least of all seeds that be in the earth:  
32. But after that it is sown it groweth up, and is the greatest of all herbs, and beareth great branches: so that the fowls of heaven may build under the shadow of it.  
33. And with many such parables he preached the word unto them, as they were able to hear it.  
34. And without parables spoke he nothing unto them, but he expounded all things to his disciples apart.  
18. Then said he, what is the kingdom of God like? or whereto shall I compare it:  
19 It is like a grain● of mustered seed, which a man took and sowed in his garden, and it grew, and waxed a great tree, and the fowls of the heaven made nests in the branches thereof.  
20. And again he said, whereunto shall I liken the kingdom of god?  
21. It is like leaven, which a woman took & hid in three pecks of flower, till all was leavened.  
22. And he went through all cities and towns, teaching & journeying towards jerusalem.   
By these parables Christ encourageth his Disciples, lest they being offended with the small and base beginnings of the Gospel should give back. We see how proudly profane men do despise and scorn the Gospel, because it is brought by mean and simple ministers: because it is not received with the liking of the whole world, but hath a few disciples, and them for the most part men of no estimation nor reputation, even of the common people. Whereby it cometh to pass, that the weak do despair of success, which they measure by the beginnings. But the Lord beginneth his kingdom purposely of mean and contemptible beginnings: so that the proceed being such, as were not to be hoped for, do the better set forth his power. Therefore the kingdom of God is compared to a grain of mustered seed, which is the least amongst seeds: yet it increaseth into such a height, that it becometh a tree, wherein birds do build their nests. It is also compared to leaven, which though it be but small, doth yet so spread the force of the same; so that a greet heap of meal be leavened therewith. If therefore the show of the kingdom of Christ be contemptible to the eyes of flesh and blood, let us learn to lift up our minds to the great and inestimable power of God, which as it once created all things of nothing, so it doth daily raise up those things, which are not above the measure of man's understanding: and let us let alone the proud men, with their doggish scornings, until the Lord amaze them before they look for it. In the mean season let not us be faint hearted, but let us arise by faith against the pride of the world, until the Lord show forth the wonderful testimony of his power, whereof he speaketh here. The word leaven is sometime taken in the worst part, as when Christ warneth to take heed of the leaven of the Scribes: in like manner, when Paul teacheth, 1. Cor. 5. 6. that a little leaven soureth a whole lump. But here is simply to be noted the applying of it to the present cause. Of the kingdom of God, and of the kingdom of heaven we have spoken otherwhere.  
MAR. 26. So is the kingdom of God. Though this similitude tendeth to the same purpose, that the two former do, yet Christ seemeth earnestly to apply his speech to the ministers of the word, lest they should wax cold in their office: because the fruit of their labour doth not presently appear. Therefore he setteth before them the husband men to follow, which in hope of a time to reap, do cast the seed into the earth, and are not vexed with greediness, which never is at quiet, but they go to rest, and arise again: that is, they do ordinarily apply their daily labour, and refresh themselves with their nightly rest, until the corn wax ripe at length in the due time. Therefore, though the seed of the word lie hid for a time, as if it were choked or drowned, yet Christ commandeth the godly teachers to be of good comfort, lest distrust should abate their diligence.  
MAT. 34. All these things spoke he unto them. Although Mark saith expressly that Christ spoke unto them, as they were able to hear: yet it seemeth probable to me, that he used not these continual parables so much for instruction sake, as to make the hearers attentive and more apt for an other time. For why did he expound the same familiarly to his disciples apart from the people? Was it because they were more ignorant than the common people? Nay verily: for his will was familiarly to deliver his meaning and his mind unto them, but he lest others in suspense, until they should become more apt and ripe for the same. For these were but only certain entrances into the gospel, the fuller and plainer show and declaration of the same he differed unto a time more fit for the same. But the show of repugnancy, which seemeth to be between this saying of Math. & the prophesy of Isaiah, which was alleged a little before, is easily answered. For though he kept back the light of the doctrine from the reprobate, yet notwithstanding this, he so applied himself to their capacity, that he thereby made them inexcusable. Therefore he followed that kind of teaching, which he knew to be apt and agreeable for his hearers, whom he know to be not yet sufficiently prepared to learn.  
35. That it might be fulfilled. Matthew meaneth not that the Psalm which he citeth, is a peculiar prophesy of Christ: but as the majesty of the spirit shone in the words of the Prophet; even so was the force of the same set forth in the words of Christ. The Prophet beginning to speak there of the covenant of God, whereby he adopted the seed of Abraham, of his daily benefits towards that people, and of the whole government of the Church, he beginneth with great majesty the Psalm 78. 2. I will open my mouth in parables: that is, I will not speak of lught trifles, but I will speak wisely of most earnest matters. He meaneth the same also by hard sentenses: for this repetition is commonly used in the Psalm. The word here first used by the Hebrews, signifieth comparisons or resemblances: then they refer this word to grave sentenses, because that similitudes for the most part do adorn and set forth the words: the second word there used, they do call sometimes ryddles or hard speeches, sometimes apothegms. And though Matthew seemeth to allude to that word parable, yet is it not to be doubted, but that he meaneth that Christ spoke figuratively, that the phrase of his speech being more notable than the common speech of the common sort, might give some dignity and weight to the same. And he saith, that that was fulfilled, which was written in the Psalm: for he saith, that he entreated of the secret mysteries of GOD in Allegories and figures, lest the doctrine should wax vile. We do also gather hereby, that there is no absurdity, that Christ spoke more darkly to the people for diverse ends. For though his will was to conceal that, which he spoke from the reprobate, yet he applied so his speech, that his words were full of heavenly and divine majesty, that men astonished, might perceive the same.  
LV. 22. journeying towards Jerusalem. It is doubtful whether Luke spoke of one only journey, or whether he meaneth, when Christ had walked through judea, and had gone through the coasts thereof teaching, that he was wont at the feasts to go up to Jerusalem. And in the former part of the sentence he seemeth to note what was the continual trade of Christ life after that he entered into the office enjoined him by the father. Wherefore, that the latter part may agree therewith, the meaning must be, that as oft as the feast days came, he frequented the holy assemblies with others.  
Matth. 13. Mark. Luke. 
44. Again, the kingdom of heaven is like unto a treasure hid in the field, which when a man hath found, he hideth it, and for joy thereof departeth, and selleth all that he hath, and buyeth that field.  
45. Again, the kingdom of heaven is like to a merchant man, that seeketh good pearls,  
46. Who having found a pearl of great price, went and sold all that he had, and bought it.  
47. Again, the kingdom of heaven is like unto a draw net, cast into the sea, that gathereth of all kinds of things.  
48. Which, when it is full, men draw to land, & sit and gather the good into vessels, and cast the bad away.  
49. So shall it be as the end of the world, the Angels shall go forth, and sever the bad from amongst the just.  
50. And shall cast them into a furnace of fire: there shallbe wasling and gnashing of teeth.  
51. jesus said unto them, understand ye all these things? They said unto him, yea, Lord.  
52. Then said he unto them, therefore every Scribe, which is taught unto the kingdom of heaven, is like unto an householder, which bringeth forth out of his treasure things both new and old.     
The two former similitudes tend to this end, to teach the faithful to prefer the kingdom of heaven before the whole world, and therefore to renounce themselves and all the desires of the flesh, lest they should be any way hindered from the obtaining of so great good. Also this admonition is very necessary for us: for we are so enchanted with the deceitful allurements of the world, that the heavenly life is not remembered: and because that we are carnal, the spiritual graces of God are the less esteemed of us. Therefore doth Christ rightly extol so much the excellency of the eternal life, that it should not grieve us to leave for that, whatsoever otherwise we esteemed to be most dear unto us. first, he saith, that the kingdom of heaven is like to a hidden treasure. For as for the most part we set much by these things, which are apparent: and so the new and spiritual life, which is proposed in the Gospel is not regarded: because it lieth hid shut up under hope. This therefore is a most apt comparison of treasure, whose value decayeth not, though it lie under the earth hid and whelmed from the eyes of men. By which words we are taught that the riches of the spiritual grace of God are not to be accounted of by the view of our flesh, or by the outward show of the same: but as a treasure, though it be hid, is yet to be preferred above most gorgeous riches. The other similitude doth likewise express the same. One pearl, though it be but small, is yet so much esteemed, that a skilful merchant doubteth not to sell his lands and houses, to buy the same. Therefore though the wisdom of the flesh apprehendeth not the excellency of the heavenly life: yet we do not consider of it, as the dignity thereof requireth, except we be ready for that to deny those things, which show gloriously before our eyes. Now, we understand the sum of both the parables: namely, that they are then apt to receive the grace of the Gospel, which not regarding any other delights, do wholly addict themselves and their studies to the obtaining of the same.  
It is to be noted that Christ saith, not that the hidden treasure or pearl is so much esteemed of all men, that they would sell all that they have for it: but that the price is set of the treasure, after it is found and known: and that the skilful merchant hath this estimation of the pearl. For in these words is the knowledge of faith noted: as if Christ should have said, the common sort make no account of the kingdom of heaven: because they are men without understanding, and cannot see sufficiently how incomparable a treasure the Lord offereth in his gospel, Yet it is demanded whether it be necessary to renounce all other good things for the enjoying of eternal life. I answer briefly, this is the simple meaning of the words, the Gospel hath not the honour due to it, except we prefer it above all the riches, delights, honours and commodities of the world: and that we being so far satisfied with the spiritual graces, which it promiseth, that we should neglect what things soever do withdraw us from the same. For it behoveth them to be loosed from all hindrances, which aspire into heaven. Therefore Christ doth not exhort his faithful ones, but to the denial of those things, which are lets to piety: yet he granteth them so to use and to enjoy the temporal benefits of God, as if we used them not.  
46. And he bought it. Christ meaneth not by the word buying, that men should bring any recompense, whereby they might purchase to themselves the heavenly life: for we know upon what condition the Lord calleth his faithful people in Isa. 55. 1. Come & buy without silver, etc. But though the heavenly life, and whatsoever pertain to the same be the free gift of God: yet we are said to buy the same, when we do willingly bridle the desires of the flesh, that we be not thereby hindered from the obtaining of the same; as Paul saith, Philip. 3. 8. that all things were to him as loss and dongue, that he might win Christ.  
47. It is like unto a draw net. Christ teacheth here no new thing, but confirmeth by an other similitude that which we had before, that the Church of God is mixed with good and evil, so long as it is conversant upon the earth. Yet it may be, that the end of this parable is to an other purpose: to wit, that Christ not only remedyeth the offence, which troubleth many weaklings, because that purity is not found in the world, which were to be wished: but also that he might keep his disciples in fear and modesty, lest they should content themselves with a vain title of faith, or with a naked profession. I do willingly allow both these ends, that Christ teacheth that the mixture of good and evil must be patiently borne, until the end of the world: because the true & perfect restitution of the Church shall not be before that time. Then that he admonisheth that it sufficeth not, nay, it is to no purpose for us to be gathered into the sheepfold, except we be peculiar & chosen sheep: to which purpose belongeth that saying of Paul, 2. Tim. 2. 19 The lord knoweth who are his: therefore let every one that calleth on the name of the Lord depart from iniquity. Also he compareth the preaching of the Gospel very aptly to a net drawn under the water, that we might know that the present state of the church is as a thing confused. For though our God, as he is the God of order, and not of confusion, commendeth discipline unto us: yet for a time he granteth the hypocrites a place amongst the faithful, until he at the last day do bring his kingdom into perfect order. Therefore as much as in us lieth, let us endeavour to correct vices, & let filthiness be severely purged: yet shall not the Church be free from wrinkles and spots, before that Christ shall separate the lambs from the goats.  
51. Understand ye all these things? That must be remembered, which we saw before, that all the parables were expounded privately to the disciples. But now after the Lord hath familyarly and so lovingly instructed them, he also admonisheth them, that he hath not only employed his labour in teaching them, that might only be wise for themselves, but that they should impart unto others that, which was committed to them. And by this means he sharpeneth them & provoketh them the more to endeavour to learn. Therefore he saith, that teachers are like to householders, which are not only careful, for that they shall live by themselves, but they have also provision laid up in store for the nourishment of others. Then they live not carelessly for a day: but they provide for a much longer time to come. And the meaning is, that the teachers of the Church ought to be instructed by long study, that as need shall require they may minister to the Church abundance of doctrine out of the word of God, as out of a storehouse. That many of the old writers, by new & old do understand the law & the gospel, seemeth in my judgement to be wrested. I therefore do take it more simply for the diverse & manifold ways of dispensing the mysteries, which they do aptly & wisely apply to every man's capacity.  
Matth. Mark. Luke. 7.   
36. And one of the Pharises desired him that he would eat with him: and he went into the Pharises house, and sat down at table.  
37. And behold, a woman in the city, which was a sinner, when she knew that jesus sat at table in the Pharises house, she brought a box of ointment.  
38. And she stood at his feet behind him, weeping, and began to wash his feet with tears, and did wipe them with the haieres of her head, and kissed his feet, and anointed them with the ointment.  
39 Now, when the pharisee, which bade him, saw it, he spoke within himself, saying, If this man were a Prophet, he would surely have known, wh●e, and what manner of woman this is, which toucheth him: for she is a sinner.  
40. And jesus answered, and said unto him, Simon, I have somewhat to say unto thee, and he said, master, say on.  
41. There was a certain lender, which had two debtors: the one ought five hundred pence, and the other fifty.  
42. When they had nothing to pay, he forgave them both. Which of them therefore, tell me, will love him most?  
43. Simon answered, and said, I suppose that he, to whom he forgave most. And he said unto him, thou hast truly judged.  
44. Then he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, and thou gavest me no water to my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.  
45. Thou gavest me no kiss, but thee since the time I came in, hath not ceased to kiss my feet.  
46. Mine head with oil thou didst not anoint: but she hath anointed my feet with ointment.  
47. Wherefore I say unto thee, many sins are forgiven her: for she loved much. To whom a little is forgiven the same doth love a little.  
48. And he said unto her, Thy sins are forgigiven thee.  
49. And they that sat at table with him, beeganne to say within themselves, who is this that even forgiveth sins?  
50. And he said to the woman, thy faith hath saved thee, go thy way.   
36. And one of the Pharises desired him. This history declareth how overtwhart all they are, which know not the office of Christ, in conceiving, yea, & in seeking & taking offences. A Pharisee inviteth Christ: whereby we gather, that he was one, neither of the envious and violent enemies of his doctrine, neither of the proud contemners: but though he was meek, he was presently offended, when he saw a woman gently admitted by Christ, who in his opinion should have been driven from his company and speech: and therefore he denieth him to be a Prophet, because he knew not the Mediator, whose peculiar office it should be, to reduce miserable sinners into favour with God. This truly was somewhat to vouchsafe Christ the honour of a Prophet: but he ought also to have inquired to what end he should be sent, what he should bring, and to be short, what was enjoined him of the father, because he neglected the grace of reconciliation, which is specially to be taken hold of in Christ, he thought him not to be a Prophet. And certainly this woman ought to have been rejected, if she had not by the grace of Christ her sins being abolished, obtained a new righteousness. Simon is deceived only in this, because not considering that Christ came to save that was lost, he conjectureth rashly that he could not discern the worthy from the unworthy. Further, lest any such disdainefulnes should overwhelm us, let us know first, that Christ was given as a deliverer of miserable and lost men, to restore them from death to life. Then let every man examine himself and his life: so it shall come to pass that we shall not wonder that others are received with us, because no man shall be so bold as to prefer himself above others. For hypocrisy only puffeth men up into security, so that they despise all others.  
37. A woman in the city, which was a sinner. It is so word for word, as I have translated it: Erasmus thought best to use the preterplufect tense of the verb, lest any should think her then as yet to have been a sinner. But he leaveth the very meaning of the words. For Luke would note what the behaviour of the woman was, and what all men thought of her. For though her sudden change had made her an other woman before GOD, than she was before, yet the infamy of her former life was not as yet extinguished amongst men,  
Therefore by common judgement she was a sinner, that is, of a wicked and shameful life. Whereupon Simon doth evil infer that Christ had not the spirit of discretion, who knew not that infamy so commonly known.  
40. jesus answered. Christ declareth by this answer how much Simon was deceived. For the revealing and setting forth his silent and secret thought, proveth that he hath some greater excellency than the prophets. For, he answereth not his words, but he refuteth that, which he kept secret within. And that not for Simons sake only, but that we all may thereby learn that it is not to be feared, that he should reject any sinners from him, who is ready no less liberally, as with outstretched arms to receive all, then gently and lovingly to call them to him.  
41. Two debtor. The sum of this parable is, that Simon erred in condemning the woman, which the heavenly judge hath cleared. And he proveth that she is righteous, not because she hath satisfied God: but because sins are forgiven her: for otherwise the similitude should not agree, where Christ saith, the debts were freely forgiven the debtor, because they were not able to pay. Therefore it is marvel that so many interpreters were so grossly deceived, as though this woman should obtain forgiveness by tears, anointing and kissing of his fear. For the argument, which. Christ useth is not taken of the cause, but of the effect: for this in order is first to receive the benefit, then to give thanks: and free forgiveness is here noted to be the cause of this mutual love. In sum, the argument, whereby Christ proveth that this woman is reconciled to God, is gathered of the fruits or the latter effects.  
44. He turned to the woman, The Lord seemeth so to compare Simon with the woman, that he maketh him bound only for small offences. But the manner of his granting is, as if he should have said, Simon, imagine that thy guiltiness were but small, from the which the Lord hath delivered thee: and that this woman was overwhelmed with many and most grievous sins: yet thou seest that she is forgiven, and she now doth testify the same in deed. For what mean these tears thus abundantly shed, what the continual washing of my feet, what the precious ointment, but that she confesseth herself to have been overwhelmed with a wonderful weight of damnation? And now she embraceth the mercy of God so much more earnestly, by how much she acknowledgeth herself to have greater need of the same. Therefore by Christ's words it can not be gathered, whether Simons debt was small, and whether he was delivered from the guiltiness of the same. It is rather to be believed, that he was a blind hypocrite, and then was yet drowned in the filthiness of his sins. But Christ rested upon this one thing, though she had been a wicked woman, yet these are manifest signs of her righteousness, that to testify her thankfulness, she omitted no kind of duty, and she declared by all means she could how much she was bound to God: yet Christ admonisheth Simon that there is no cause why he should flatter himself, as though he were free from all fault: for he also had need of mercy. Then, if he himself do not please God without forgiunes, he ought by these signs of repentance and thankfulness to consider, that whatsoever this woman had sinned, was forgiven her. The words are to be noted wherein this woman is preferred above Simon: namely, that she washed Christ's feet with her tears, and wiped them with her hairs, when he had not commanded to give him so much as common water: that she ceased not to kiss his feet, when he had not vouchsated to receive Christ with a kiss of salutation for a guest: that she had powered precious ointment upon his feet, and he had not anointed his head with oil. Also this was the cause why the Lord, who was a singular example of a sparing and moderate life, suffered the cost of this ointment to be beestowed upon him: because the miserable sinner should by this means testify that she ought all to him. For he desired not delights, nor was alured with pleasant savour, nor allowed glorious decking, but looked only for an earnest testimony of repentance: which is also set forth by Luke, as an example to us. for the tears are witnesses of her sorrow, which is the beginning of repentance. She came behind Christ, and there threw herself down at his feet, in which appeared her shamefastness and humility: she brought her ointment, and offered herself and all she had in sacrifice to Christ. All these things are for us to follow: but the shedding of the ointment was a particular action, which should be ill drawn into a general rule.  
47 Her sins are forgiven her. Some thinking the verb to have been of the mood of exhorting, do gather this sense, sith this woman showeth by these notable deeds, that she wholly burneth with the love of Christ, it is not meet that the Church should be more sharp or hard against her, but that she should rather be gently entreated, though she had grievously offended. But the manner of placing of the Greek word being well considered, that subtle exposition may be rejected, which the text resuseth. For a little after Christ speaking to the woman rehearseth the same, where the manner of exhorting could not agree. And the contrary clause followeth this sentence, less is forgiven to him that loveth less. Though the verb of the present tense may be resolved into the preter tense. For sith she endeavoured to perform carefully all the duties of piety, Christ hereof inferreth, that though she was covered with many sins, yet the mercy of God was greater than that she should be accounted a sinner any more. But this love is not said to be the cause of forgiveness, but a sign following after, as I said before. For this is the meaning of the words. They which see so great desire of piety in a woman are perverse judges, except they judge thereby that God hath already been merciful unto her, so that free forgiveness hath in order gone before. For Christ doth not dispute by what price men should obtain the grace of God, but he proveth that God hath now forgiven this miserable sinner, and that mortal man should not be so hard against her.  
48. Thy sins are forgiven thee. It may be demanded to what end Christ promiseth her again that forgiveness, which she had obtained, and whereof she was assured. Some say that this was spoken not so much for her sake, as for others. But in my judgement he had especial regard of her: as shall more evidently appear by those things, which follow.  
It is no marvel that she should again be absolved by Christ's words, which had tasted his grace before: and who was persuaded that he was the only sanctuary of her salvation. So it is necessary that faith should always go before, when we ask of the Lord, that he would forgive our sins. Neither do we make this prayer in vain, as a thing needless, but that the heavenly judge would more and more seal his mercy in our hearts, and by this means quiet our consciences. Therefore though this woman had conceived faith by this faith which she had obtained, yet this promise was not superfluous: for it much availed to the confirmation of that faith.  
49. They which sat at the table with him began to say. Hear we perceive again, that men not knowing the office of Christ, do thereof gather to themselves new offences. And this is the root of evil, that no man searcheth his own miseries, which without doubt would provoke all men to seek remedy. But it is no marvel, if the hypocrites, which sleep in their own sins should murmur at this, as at a strange and wonderful matter, that Christ should forgive sins.  
50. Thy faith hath saved thee. Christ, to appease the murmurers, and withal to comfort the woman, praiseth her faith: as if he should have said, howsoever these do grudge, establish thou thyself constantly in that faith, which hath brought thee assured salvation. Yet Christ reserveth unto himself that right given him of the father: for as the power of healing was in him, the saith is rightly directed to him. And it declareth that the woman was not lead by rashness, or by ignorance to come unto him, but by the direction of the spirit she held the right way of faith. Whereof it followeth, that we cannot believe in any other, then in the son of God: but that we should make him the judge of life and death. For, if we ought to believe in Christ, because the heavenly father hath given him power to forgive sins, assoon as faith is applied to any other, this his honour is of necessity taken from him. By this saying also is their error confuted, which think that sins are redeemed by charity: for Christ setteth here down a far other means, in that we embrace the mercy offered by faith. In the last clause is noted the incomparable fruit of faith, which the scripture so oft commendeth, to wit, that it bringeth peace and joy to the consciences, lest through disquietness and trouble they should be tossed hither and thither.  
Matth. Mark. Luke. 10.   
38. Now it came to pass as they went, that he entered into a certain town, and a certain woman, named Martha, received him into her house.  
39 And she had a sister called Mary, which also sat at jesus feet, and heard his preaching.  
40. But Martha was cumbered about much serving, and came to him, and said, master, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.  
41. And jesus answered, and said unto her, Martha, Martha, thou carest, and art troubled about many things.  
42. But one thing is needful: mary hath chosen the better part, which shall not be taken away from her.   
38. That he entered. This history declareth that whether soever Christ went, he was not given privately to himself, nor to seek his own commodities or delights: but this was his only desire, to profit others, and that he might perform the office enjoined him of his father. For Luke declareth, that when he was friendly entertained of Martha, assoon as he was entered into the house, he applied himself to teaching and to exhorting. But because that this place is vilely wrested to the praise of the life contemplative, as they call it, we must seek out the natural meaning, whereby it shall appear that the purpose of Christ was nothing less than to appoint his disciples to live in idleness and in cold speculations.  
It is an old error, that they which withdraw themselves from business, and apply themselves wholly to contemplations, do live an Angels life. And the Sorbonistes do seem to have drawn their trifling about this matter out of Aristotle, who placeth his chiefest good thing, and the last end of man's life in contemplation, which, according to his judgement, is the enjoying of virtue. And when ambition had carried some to withdraw themselves from the common trade of life, or that froward men had given themselves to solitariness and idleness, this pride also followed, that by doing nothing they imagined themselves to be like to Angels: for the traveling life was so much disdained of them, as if it should withdraw us from heaven. But we know that men were created to this end, that they should labour, and no sacrifices do please God better, then that every man should labour in his calling, and apply himself to live profitably for the common wealth. But how ignorantly they have abused the words of Christ to prove their device, shall easily appear out of the plain sense.  
Luke saith that Mary was at jesus feet: doth he mean that she did nothing else all her life time? But the Lord rather commandeth that the times should so be divided, that he which studieth to profit in GOD his school, should not be an idle and a negligent hearer: but that he should put in practice that which he learned: for there is a time of hearing, and a time of labouring. Therefore the Monks do very fond wrest this place, as though Christ should compare the contemplative life with the labouring life: when as Christ doth simply show to what end, and how he would be received. For though the hospitality of Martha is worthy of commendation, as it is praised: yet Christ noteth two faults in the same. The first is, that Martha exceeded measure in busying herself. For Christ had rather to be entertained sparingly, and with small charge, than that the holy matron should take so much pain. The second fault was that Martha withdrawing herself, & being occupied in superfluous labours, made the coming of Christ unprofitable to her. For L. noteth her excess, in that he mentioneth her much serving, when Christ was content with a little. For this was as much as if a man receiving a prophet, should have no regard to hear him, but should rather bury all the doctrine with great & supefluous preparation, But the lawful receiving of the prophets is, when the profit is which God appointeth and offereth to us by them. Now, we see that the diligence of Martha worthy of commendation, yet was not without faults. Also it had this fault more, that Martha pleasing herself in these troublesome labours, despised the godly desire that her sister had to learn. By which example we are warned to take heed always, lest any in well-doing prefer themselves above others.  
42. One is needful. Some expound it too coldly, that one kind of meat is sufficient. Others dispute more subtly, but besides the purpose of an unity. But Christ bent himself an other way: namely, that whatsoever the faithful should take in hand to do, and whereto soever they apply themselves, yet there is one end, to the which it is meet that all things should be referred. The sum therefore is that we wander about in vain, if we direct not all our actions to a certain end. Therefore the hospitality of Martha was faulty, because that the principal matter was neglected, and she was wholly carried away in taking care about her business. Yet the meaning of Christ is not that all other things are nothing this only excepted, but order must be wisely holden, lest the accessary, as they call it be more esteemed than the principal. May hath chosen the good part. Here is no comparison, as foolish and absurd interpreters do dream: but Christ only saith, that Mary is occupied in a holy and profitable exercise, from which she ought not to be drawn: as if he should have said, thou mightest well hear have reproved thy sister, if she following idleness, or being occupied in vain cares, or desiring any other thing not meet for her calling, should have laid the whole burden of providing for the house upon thee. But now when she applieth herself well, and profitably to hearing, it were not well to draw her from it: for such opportunity is not had always. Though others do take the latter part otherwise, as if Christ had said that Mary had therefore chosen the better part, because the fruit of the heavenly doctrine never falleth away; the which judgement, though I do not reject, yet I have followed that, which I think do the most aptly agree to the meaning of Christ.  
Matth. Mark. Luke. 12.    
13. And one of the company said unto him, master, bid my brother divide the inheritance with me.  
14. And he said unto him, man, who made me a judge, or a divider over you?  
15. Wherefore he said unto them, take heed, and beware of covetousness: for though a man have abundance, yet his life standeth not in huriches.  
16 And he put forth a parable unto them, saying, The ground of a certain rich man brought forth fruits plenteously.  
17. Therefore he thought with himself, saying, what shall I do, because I have no room, where I may lay up my fruits?  
18. And he said, this will I do, I will pull down my barns, and build greater, and therein will I gather all my fruits and my goods.  
19 And I will say to my soul, soul, thou haste much goods laid up for many years: live at ease, eat, drink, and take thy pastime.  
20. But God said unto him, O fool, this night will they fetch thy soul from thee: than whose shall those things be, which thou hast provided?  
21. So is he that gathereth riches to himself, and is not rich in God.   
13. Bid my brother divide. The Lord being required to give judgement for the division of inheritance, refused to do it. Sith this made for the nourishment of brotherly concord, and the office of Christ was not only to reconcile men to God, but to bring them to mutual consent: it is demanded what the cause should be, why he would not end the strife between two brethren. And it appeareth that there were two causes especially why he abstained from the office of a judge. First, sith the jews imagined the kingdom of the Messiah to be earthly, his will was to take heed, lest he should by any example nourish that error: for if they had seen him divide the inheritances, the rumour of that deed should presently have been spread abroad. So many hoped for a carnal redemption, and gaped too greedily after the same: the wicked gloried that he should bring new matters to pass, and that he should overthrow the state of the Roman empire. Wherefore there could not a better answer have been given then this, whereby all men might understand that the kingdom of Christ was spiritual. Therefore let us learn to govern ourselves soberly, nor to attempt any thing, which may be drawn into the worst part. Secondly, it was also the Lords will to make a difference between the politic empires of this world, and the government of his Church: for he was created Doctor by the father, who should by the sword of the word cut down thoughts and affections, and should pierce into the souls of men: but he was not a magistrate to divide inheritances. So the theft of the Pope and his Priests is here condemned, which pretending themselves to be Pastors of the Church, yet are so bold as to invade the earthly and profane jurisdiction, which nothing pertaineth to their office. For there is somewhat, which is of itself lawful, which yet belongeth not to every man. Also in my judgement there is a third particular reason: that is, because Christ saw this man leaving the doctrine, and providing for his own household commodities. And this disease is too common, so that many professing the gospel, doubt not to abuse the pretence of the same for the increasing of their wealth, and to pretend the authority of Christ for their own gains.  
This may be readily gathered by the circumstance of the exhortation: for except that man had abused the title of the Gospel to his own gain, there had not been occasion given to Christ to condemn his covetousness. Therefore the text doth sufficiently declare that this man was but a feigned disciple, whose mind was drowned in fields or money bags. Furthermore, the Anabaptistes do too foolishly infer of this answer, that it is not lawful for a Christian man to divide inheritances, to thrust himself in, to deal with worldly affairs, or to execute any civil office. For Christ argueth not of the matter itself, but of his own calling: because he was ordained of his father to an other end, he saith, that he is no judge, because he hath no such commandment. Therefore let this rule be of force amongst us, that every man keep himself within the bands of the calling, wherein the Lord hath set him.  
15. Take heed and beware. First, he calleth his disciples back from covetousness, then, that he might purge the minds thoroughly from this disease, he affirmeth that our life consisteth not in abundance: By which words is noted the fountain and inward beginning, whence this mad desire of having ariseth. For the people do commonly judge, that the more a man possesseth, the happier his life is, and they imagine riches to be the cause of a blessed life. Hence cometh that intemperatate desire of having, which as a burning furnace sendeth out his heat, and yet ceaseth not to burn within. If that we were persuaded that riches and all abundance of goods, be helps of this present life, which the Lord giveth unto us with his own hand, and blesseth the use thereof, this one thought would easily appease all wicked desires: and that do the faithful find true by their own experience. For whereof cometh it to pass, that with stayed minds they should depend of God alone: but because they bind not their life, nor make it subject to abundance of riches, but they rest in the providence of God, who only both sustaineth us by his power, and giveth us as much as is meet?  
16. He put forth a similitude. This similitude proposeth unto us, as in a glass, a lively show of that sentence, that men live not by the abundance of their riches. For sith the richest do also lose their life in a moment, what helpeth it to gather up great heaps of riches? All men grant this to be true, so that Christ speaketh nothing, but that which is usual and common, and which is in all men's tongues: but in the mean season how doth every man apply and give his mind? Do not all men rather so frame their lives, and so mix their counsels and their reasons, that they may departed furthest of from God, placing their life in the present abundance of their riches? Therefore all men have need to waken themselves, lest they imagining themselves to be blessed by reason of their riches, should entangle themselves, in the snares of covetousness. Also in this parable is set forth unto us the uncertain shortness of this life. Further, how riches do profit nothing for the lengthening of the life. There is a third thing to be added, which is not expressed, but may be easily gathered out of the former, that this is a notable help to the faithful, that seeking their daily bread from the Lord whether they be rich or poor, their only rest is in his providence.  
17. What shall I do? The wicked are therefore doubtful in their counsels, because they know not the lawful use of their riches: then because they being drunken in their perverse hope, do forget themselves. So this rich man setting the hope of his life in his great abundance, shaketh the remembrance of death far away. And yet is distrust annexed to this pride: for covetousness, which never is filled, doth yet nevertheless vex these rich men, as this rich man enlargeth his barns, as though his belly being stuffed with his former barns, had not yet enough. Yet Christ doth not expressly condemn this, that he doth the part of a diligent and careful householder in laying up provision: but because that as a bottomless deep he would swallow up and devour many barns in his greedy covetousness: whereof it followeth that he knew not the true use of plentiful provision. Now, when he exhorteth himself to eating and to drinking, he remembreth himself no longer to be a man, but becometh proud in his abundance. And we do daily see evident examples of this insolency in profane men, which set the heap of their riches, as brazen fortresses against death. When he saith, my soul, eat and be merry: in this speech there is great force after the phrase of the Hebrews: for he so speaketh unto himself, that yet he would declare that he hath abundance to fill the desire of his mind and all his senses.  
20. O fool, this night will they fetch away thy soul from thee. There is an allusion in this word soul. The rich man spoke first to his soul, as the seat of all his affections: but now it is spoken of the life itself, or of the vital spirit. The verb they will fetch, though it be the plural number, yet, because it is indefinite, it signifieth nothing else, then that the life is in the power of an other, which the rich man accounted to be in his own hand: which I do therefore give warning of, because that some do without cause imagine this to be spoken of the Angels. And in this is the rich man reproved of folly, that he knew not that his life depended of an other.  
21. So is he that gathereth riches to himself. Sith it appeareth that there is here a comparison, the exposition of one part of the sentence must be gathered out of the other. Let us therefore define what the meaning of this is, to be rich in God, or toward God, or in respect of God. They which are but meanly exercised in the scripture do know that the Greeks do use oft one of these prepositions for an other. But it is no matter, which of the two ways soever be taken: for this is the sum, they are rich toward God, which trust not in earthly things, but depend of his only providence. Neither is it of any weight, whether they have abundance, or be in want: so that both sorts do sincerely ask their daily bread from the Lord. For that which is opposed against it, to gather riches to himself, signifieth as much, as to neglect the blessing of God, and carefully to heap up great abundance, as if their hope were shut up in their barns. Of this may the end of the parable be gathered, that vain are their counsels, and ridiculous are their labours, which trusting to the abundance of their riches, do not repose themselves in God alone, nor are not content with his measure ready to bear both estates, and at length they shall bear the judgement of their own vanity.  
Matth. Mark. Luke. 13.   
1. There were certain ●men present at the same season, that showed him of the Galileans, whose blood Pilate had mingled with their own sacrifices.  
2. And jesus answered and said unto them, suppose ye, that these Galileans were greater sinners than all the other Galileans, because they have suffered such things?  
3. I tell you nay: but except ye amend your lives, ye shall all likewise perish.  
4. Or think you that those eighteen, upon whom the tower in Sileam fell, and slew them, were sinners above all men that dwell in Jerusalem?  
5. I tell you nay: but except you amend your lives, ye all shall likewise perish.  
6. He spoke also this parable, A certain man had a figtree planted in his vinyeard, and he came and sought fruit thereon, and found none.  
7. Then said he to the dresser of his vineyard, behold, this three years I have come and sought fruit of this figtree, and find none, cut it down: why keepeth it also the ground barren?  
8. And he answered, and said unto him, Lord, let it alone this year also, till I dig round about it, and dung it.  
9 And if it bear fruit, well: if not, then after shalt thou cut it down.   
2. Suppose ye that these? This place is very profitable even for this cause, for that this disease is engrafted almost in us all, that being too sharp & severe judges against others, we flatter ourselves in our own sins. So it falleth out, that we do not only exaggerate the sins of our brethren more sharply than is meet: but also if any adversity come unto them, we condemn them as wicked men and reprobates. In the mean while, whosoever is not touched with the hand of God, sleepeth carelessly in his own sins, as if he had God favourable and merciful: wherein there is a double fault. For as oft as God chastiseth any man in our sight he admonisheth us of his judgements, that every one should learn to examine themselves, and to consider what they have deserved. And that he spareth us for a time, it is of his benignity and mercy, whereby he calleth us to repentance, and it ought to be far from us from taking occasion thereby of sluggishness. That Christ therefore might correct that wicked judgement, wherein we become enemies to them that are in miseries & in afflictions, and that he might withal shake away those pleasures, wherein every man flattereth himself: first, he teacheth that they are not the worst, which are hardest handled of all others: because God so executeth his judgements in that order and manner as he shall think good, so that some are presently punished, others do rest long in idleness and pleasures. Then he saith, that as many calamities as befall in the world, are so many testimonies of the wrath of God. Whereby we gather what destruction there remaineth for us, except we amend. Then there ariseth occasion of exhortation of this, that some brought word that pilate mingled man's blood with sacrifices: to wit, that sacrifises by such an heinous deed might come into detestation. And because it is likely that this reproach was done to the Samaritans, which were fallen from the pure worship of the law, it was an easy and a ready matter for the jews by condemning the Samaritans to justify themselves: but the Lord turneth them an other way.  
And because the wickedness of that whole nation was odious and infamous unto them, he demandeth of them whether they think that those wretches which were slain by Pilate, were worse than all others: as if he should have said, it is not unknown unto you, that that land is full of wicked men, and that there remain many yet alive, which were worthy of the same punishment. A blind therefore and a wicked judge is he, which measureth the sins of men by the present punishments. For the worst man is not first punished: but out of many the Lord chooseth a few to be punished, in whose person he teacheth the rest that he is an avenger, that all might fear him. But after he had spoken of the Samaritans, he came nearer to the jews themselves: for in those days when eighteen men were slain with the fall of a tower of Jerusalem, he affirmeth that they were not the wickedest, but in the destruction of them, he saith that there was an example of terror set forth unto all men: for if God hath showed a token of his judgement upon them, others shall nothing the rather escape his hand, though they be borne with for a time. And Christ forbiddeth not; but that the faithful should be diligent in considering the judgements of God: but he appointeth this order to be holden, that they should begin at their own sins. For hereof shall great profit come, so that they shall with voluntary repentance prevent the judgements of God. To the which purpose that exhortation of Paul doth also pertain, Ephes. 5. 6. Let no man deceive you with vain words, for, for these things cometh the wrath of God upon the children of disobedience.  
4. He spoke also this Parable. The sum tendeth to this purpose, that many which are worthy of destruction, are tolerated for a time: yet they shall gain nothing by the delay, if they go forward in their obstinacy. For hence cometh a wicked flattery, wherein the hypocrites do harden themselves, and become more obstinate, because they consider not their own miseries, except they be enforced: and therefore so long as the Lord winketh, and suspendeth his corrections, they imagine with themselves that they are well agreed with him. So they nourish up themselves in security, as if they had made a covenant with death, and with the grave, as Isaias sayeth, 28. 15. Therefore doth Paul enuey against them so vehemently to the Romans, 2. 5. because they heap up for themselves, the wrath of God against the latter day. And we know that trees are sometimes preserved, not because they are always profitable & fruitful to their owners: but because the careful and wise husbandman attempteth and trieth every way before he will stock up his field or his vinyeard. But we are hereby taught, that the Lord hath great reason of his forbearing, when he doth not presently revenge himself upon the wicked, but deferreth their punishments. Whereby man's rashness is put to silence: lest any should be so bold as to murmur against the chief judge of all men, if he do not always execute his judgements in like sort. But the comparison is here made between the Lord and the steward, not because the ministers of God do exceed him in mercy and meekness, but because the Lord doth not only prolong the life of sinners, but he also husbandeth them divers ways, that he might gather better fruit.  
matthew. Mark. Luke 13.   
10. And he taught in one of the Synagoguei on the Sabbath day.  
11. And behold, there was a woman which had a spirit of infirmity 18. years, and was bo●ed together, and could not lift up herself in any wise.  
12. When jesus saw her, he called her to him, and said to her, woman, thou art loosed from thy disease.  
13. And he laid his hands on her, and immediately she was made strait again, and glorified God.  
14. And the ruler of the Synagogue answered with indignation, because that jesus healed on the Sabbath day, and said unto the people: There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.  
15. Then answered him the Lord, and said: Hypocrite, doth not each one of you on the sabbath day, lose his ox or his ass from the stall, and lead him away to the waters?  
16. And ought not this daughter of Abraham, whom Satan had bound, lo 18. years, be loosed from this bond on the Sabbath day?  
17. And when he had said these things, all his adversaries were ashamed: but all the people rejoiced as all the excellent things that were done by him.   
I have determined to gather together into this one place, those things which are red in divers places, set down by Luke alone, without express nothing of the time, as we have said other where, that the Evangelists were nothing curious in this behalf. Our return shall after be the better to the common Harmony. Hear is report made of a miracle in healing of a woman, and the jews maliciously conceived an offence, because the Lord healed her on the Sabbath day. Luke sayeth that the woman was holden with a spirit of infirmity, so that the body was shrunk up with the shrinking up of the sinews. But because he doth not otherwise describe what kind of disease it was, it seemeth not to be any common disease, nor any such as the Physicians knew: therefore he calleth it a spirit of infirmity. For we know that the devil apply himself to plague men with strange & unwonted diseases. Wherein the divine power of Christ showed itself more evidently in triumphing over sathan: not that sathan ruleth over men at his own pleasure, but as he hath power given him of the Lord to hurt. But as the Lord being the only author of all good things, yet he doth chief show his glory in especial and extraordinary benefits: so also he would have the power and tyranny of sathan especially known in extraordinary scourges, though he also useth his hand in light chastisements, with which he doth daily chastise us.  
12. Woman thou art loosed. Christ in this miracle as in others, giveth a testimony both of his power & of his grace. For he saith that he came for that cause that he might help them in misery. The power is expressed in these words: woman thou art loosed; for of his authority he saith that he had the deliverance in his hand. Yet he addeth an outward sign, of the use, whereof we have entreated other where. That the people glorifieth God, it testifieth to us that this heavenly benefit was evident. For it was no obscure work which might by disputation be applied either way, but it was such as gave great and certain occasion of praising God. Whereby the wickedness of the master of the synagogue is revealed.  
14. There are six days. This controller dareth not condemn Christ openly, but he turneth the poison of his frowardness an other way, condemning Christ overthwartly in the person of the common people. And he was grown in malice to a madness without reason: he warneth them that there are six days appointed for labour: but how wickedly and foolishly defineth he that labour which is not permitted but for those 6. days? Why doth he not also forbidden them entering into the synagogue, lest they should break the Sabbath? Why doth he not command them to abstain from the exercises of godliness? If that men are only restrained from their own works on the sabbath day, how wicked is it then to tie or restrain the spirit of God? He commandeth them to come to be healed on other days: as though the power of God should lie and sleep on the sabbath, and should not rather that day more exercise the same for the salvation of his people. For to what purpose are the holy assemblies, but that the faithful should seek and crave the aid and help of God? Therefore this wicked hypocrite speaketh, as if the lawful observation of the sabbath, should hinder the course of God's benefits, should exclude men from calling upon him, and should deprive them of his grace.  
15. Each one of you on the Sabbath day. When it was an easy matter to refel so gross malice with divers arguments, Christ was content with this one: if it be lawful to show kindness on the sabbath day to beasts, they feign a very preposterous worship, if on that day the children of GOD should not be helped. But there is a double comparison in the words of Christ: of the beast with the daughter of Abraham, and of the halter wherewith the ass or ox is tied to the manger, with the bands of sathan wherein he holdeth men bound to their destruction. You (saith he) which are so scrupulous observers of the sabbath, dare lose your oxen and asses, that they may be led to the water, why shall it not then be lawful for me to perform the like duty to the elect people of God, especially where greater necessity requireth it? namely, when any man is to be delivered from the snares of sathan? And though this wicked reprehender held his peace for shame, yet we see that Christ wrought not any miracle so notable which the wicked did not cavil at. Neither is it any marvel if Satan applied all his study and endeavour to this purpose, that he might pervert the glory of Christ, who ceaseth not daily to scatter his clouds, that he might by them obscure the holy works of the faithful. It is to be noted that Christ calleth her the daughter of Abraham, whose body had been▪ 18. years enthralled to sathan: and he called her so, not only in respect of the stock, as all the jews generally were proud of this title, but because she was one of the true and natural members of the church. Wherein we do also behold that which Paul teacheth, 1. Cor. 5. 5. that some are delivered to sathan for the destruction of the flesh, that the spirit might be saved in the day of the Lord. And the continuance of that time, teacheth us not to despair though the Lord doth not presently heal our miseries.  
matthew. Mark. Luke 13.   
31. The same day there came certain pharisees, and said unto him: Depart and go hence: for Herode seeketh to kill thee.  
32. Then said he unto them: Go ye a●d tell that Fox: Behold I cast out devils, and will heal still to day, and to morrow, and the third day I shall be perfited.  
33. Nevertheless, I must walk to day, and to morrow, and the day following: for it cannot be, that a Prophet should pearish out of jerusalem.   
Also, it cannot be certainly conjectured when this befell, but that it is evident that Christ was then in Galilee, as in all the course of his travail, he was more there then other where. For they which would seem to be his friends, persuade him to be out of Herodes jurisdiction, if that he would be safe. Now, it is unknown how they were affected which gave this counsel: but I rather conjecture, when they saw the most part of the people there given to Christ, so that the doctrine of the Gospel was every where received, they assayed to drive him to some other place. It is to be noted who these warners were. Luke sayeth that they were some of the pharisees, but we know that sect was not so merciful to Christ, that it should be probable that they were careful of his life. What then? certainly their purpose was by casting a fear before him, to drive him away into some corners: for so they hoped that it should come to pass, that in short time his authority should decay, and his whole doctrine should vanish away. But yet we must consider the purpose of Satan, the chief master and framer of this devise: for as by fearing the son of God, he sought then to hinder the course of the Gospel, so he now inventeth and frameth new terrors, wherewith he might discourage the ministers of Christ, and enforce them to leave their course.  
32. Tell that Fox: behold I cast out devils. It is certain that he speaketh of Herode Antipas. And though he had the manners of a Fox, and a disposition no less servile than crafty, yet I do not think that he comprehendeth the subtlety of his whole life under this name of Fox: but his secret deceits where he attempted to undermine the doctrine of the Gospel, when with open war he durst not set upon it. For Christ declareth, though he was crafty, that yet he should prevail nothing by his devices. I sayeth he, what guiles soever he deviseth, will to day & to morrow, do the office laid upon me of God: and when I come to the end of the race, then shall I be offered up in sacrifice. Yet, that the meaning of the words may be more plainly set down unto us, in the first part of the sentence Christ granteth, that the third day after, that is, shortly after, he should die: and thus he declareth that he can by no fear of death be driven from doing his duty, to the which with a settled purpose of the mind he goeth without fear. Then he addeth that it is a vain show of fear which is objected by those false feigned warners, because there is no danger of death other where, then at jerusalem. But in the second part he reproveth the Pharises sharply, do you, who I see shall be my butchers, warn me to take heed of Herode? Though the upbraidinge goeth further: for he not only sayeth, that he is ready to die at jerusalem, but that it also is a den of thieves, where almost all the Prophets were slain. It is true that many were slain otherwhere, and especially at that time, when the cruel rage of jesabel was hot against them: but because that continually the Prophets were not in any other place more cruelly dealt with. Christ layeth worthily this reproof upon the wicked inhabitants of the holy City. And for the most part it befell the Prophets to be slain there: for sith the wickedness came from thence, wherewith judea was filled, that also was the field wherein God exercised his Prophets. For we know that the more the doctrine of the Gospel shineth, and the nearer it cometh to the wicked, the madder they become. Yet this is a horrible example, that the place which was chosen to be the sanctuary of the worship of God, and to be the house of the law, and of the heavenly wisdom, should be defiled not with one or two murders, but with the ordinary slaughter of the Prophets. And hereby it appeareth how obstinate the unthankfulnessse of the world was in refusing sound doctrine. Though the exclamation which followeth presently after in Luke, seemeth so to be joined to this, as if Christ hereof taking occasion, did then enuey against jerusalem: yet I rather think, when Luke had said before that jerusalem was imbrued with Prophet's blood, yea, and that it was by continual course of many ages the cruel and sacrilegious slaughter house, occupied in murdering the Prophets, presently according to his manner he addeth a sentence which agreed with that speech. For we see in divers places before, that it was no unwonted thing in him, to gather into one place, sayings of Christ uttered at sundry times.  
matthew. Mark. Luke 11.   
37. And as he spoke, a certain pharisee besought him to dine with him: and he went in, and sat down at the table.  
38. And when the pharisee saw it, he marveled that he had not first washed before dinner.  
39 And the Lord said unto him, in deed ye pharisees make clean the out side of the cup, and of the platter: but the inward parts is full of raveuing & wickedness.  
40. Ye fools, did not he which made that which is without, make that which is within also?  
41. Therefore give alms of those things which are within, and behold all things shallbe clean unto you.   
This here set down, agreeth in part, but not wholly with that doctrine in the fifteen chapter of Mat. that Christ of purpose neglected those outward rites invented by men, (in observing whereof, the jews were to too careful) that he might correct the superstition of the people, and especially of the Scribes. God had commanded some certain washings in his law, in the which he profitably exercised his people in the meditation of true purity. The jews not being content with this mediocrity, added many other washings, specially that no man should eat, except he had washed, as Mark declareth more plainly in his 7. chapter, and also appeareth in the 2. of john. Also to this fault was added a wicked confidence, because they having no regard of the spiritual worship of God, thought they had well discharged themselves, if they had set up a figure in the place of God. And Christ not being ignorant that the contempt of this ceremony would be offensively taken, yet omitted the same, that he might show that God made small account of the outward cleanness of the flesh, but required the spiritual righteousness of the hart.  
3●. In deed ye pharisees. Christ doth not reprove the pharisees in this place, as he doth in Matthew and Mark, because they preposterously worshipped God with men's inventions, and broke the law of God through their own traditions: but he only toucheth their gross hypocrisy, because they desired purity but in the eyes of men, as it they had nothing to do with God. And this reproof lighteth upon all hypocrites, which establish a righteousness in the ceremonies commanded by God. And therefore Christ concludeth more than if he should have said that God is worshipped in vain with the commandments of men: for he generally condemneth that error, that God should be worshipped with ceremonies and not with faith & a pure affection of the heart. And though the Prophets always had a great controversy about this matter with the jews: yet the dispositions of men are so prone to hypocrisy, that proud error prevailed, that God should be pleased with outward worshippings void of faith. But chief they were so astonished in Christ's time, that religion then only stood in mere trifles. Therefore he enueyeth against the pharisees, which are busily occupied in washing the cups, & nourish inwardly in their heart's most filthy spots of ravening & wickedness. And he condemneth their folly by this reason, that God which created the inward soul of man, as well as the body, could not be pleased only with an outward show. For this chief deceiveth men, that either they do not consider that they have to do with God: or else they transform him according to the vanity of their imagination, as if he differed nothing from a mortal man.  
41. But of those things which are within. Christ after his manner calleth the pharisees back from ceremonies to charity, affirming that men, as well as meats, are not cleansed with water but with love. Yet he would not in those words lessen the grace of God, nor reject the rites of the law as vain and unprofitable: for he directeth his speech against them, which carelessly mock at God with naked signs: as if he should have said, it is only the lawful use which sanctifieth the meats. And they only do use the meats rightly and justly, which help the want of the poor with their abundance. Therefore it were better to give alms of that abundance which we have, then by scrupulous washing of hands and cups, to neglect the poor. That which the Papists do gather hereof, that alms are satisfactions by the which we are purged from sins, is so fond, that it needeth no long confutation. For Christ disputeth not here, with what price it behoveth us to obtain forgiveness of sins: but that they do eat their bread rightly, which bestow part upon the poor. For I do take the Greek word here used, signifieth that which is presently had, and not as the old interpreater and Erasmus do translate it, for that which remaineth. It is best to reserve those reproofs which do presently follow for an other place. For I do not think that Christ then presently at the table did so enuey against the Scribes & the pharisees: but Luke see that down here which was spoken at an other time: as we have often said that the Evangelists regarded not the order of the time.  
matthew. Mark. Luke 14.   
1. And it came to pass, that when he was entered into the house of one of the chief pharisees, on the sabbath day, to eat bread, they watched him.  
2. And behold, there was a certain man before him, which had the dropsy.  
3. Then jesus answering, spoke unto the expounders of the law, and pharisees, saying: Is it lawful to heal on the Sabbath day?  
4. And they held their peace. Then he took him, and healed him, and let him go,  
5. And answered them, saying: which of you shall have an Ass, or an Ox fallen into a pit, and will not strait way pull him cut on the Sabbath day?  
6. And they could not answer him to those things.   
This history containeth nothing else but a miracle wrought by Christ, whereby he reproved the superstitious observation of the Sabbath. Neither was his purpose as some imagine, simply to abrogate the Sabbath: but only to show that neither the work of God, nor the duties of charity do violate the holy rest which is commanded in the law. Also it is uncertain whether the man which had the dropsy was purposely brought thither by their appointment: for certainly he could not come to the table by adventure, nor enter into a private house without the leave & will of the Lord of the same. Wherefore it is likely that he was brought thither craftily to tempt Christ, which yet was no less foolishly then wickedly done of them: because they had experience before, what Christ was accustomed to do, as oft as like occasion was offered.  
5. Is it lawful to heal on the Sabbath day? The meaning of the question is this, whether the healing of a man ought to be accounted amongst those works which do break the Sabbath. If they should have said that the observation of the Sabbath should be broken by this means, there was an exception ready, that it is the work of God. And the law of the Sabbath containeth nothing else, but that men should rest from their own labours. And Christ first asketh the question of them, that he might thereby prevent the offence. Therefore the cause was not in him that they were not pleased, but in their obstinate malice. Not that he always bound himself to this condition (for oft times not regarding the offence, he performed that which was enjoined him of his father): but his will was to teach by this example, that he wrought not his miracles on the Sabbath days rashly, but that he was ready to give an account of that he did. But they do declare by their silence, that they had rather take occasion to reprehend him, then to be moved by the study of the law. Therefore Christ hath not to regard, what they judge of his doing, because it is evident that they would willingly take occasion of offence.  
5. Which of you shall have an Ass. Though they were unworthy that Christ should endeavour to mitigate their displeasures, yet he declareth that he hath done nothing against the observation of the Sabbath. All be it he doth this not so much of purpose to teach them, as that he might thereby deliver himself from their slanders, for he knew that they showed themselves rather to be blinded with poisonful hatred, then to yield themselves to be taught by reason: but his will was to triumph over their malice, while he enforced them for shame to hold their peace. For if it be lawful to help brute beasts on the Sabbath day, it were too vile a thing, not to do the same duty to man framed and made after the image of God.  
matthew. Mark. Luke 14.   
7. He spoke also a Parable to the guests, when he marked how they chose out the chief rooms, and said unto them.  
8. When thou shalt be bidden of any man to a wedding, set not thyself down in the chiefest place, lest a more honourable man than thou, be bidden of him.  
9 And he that bad both him and thee: come, and say to thee: Give this man room, and thou then begin with shame to take the lowest room.  
10. But when thou art bidden, go and sit down in the lowest room, that when he that bad thee cometh, he may say unto thee: Friend, sit up hire, then shalt thou have worship in the presence of them that sit at table with thee.  
11. For who soever exalteth himself, shallbe brought low, and he that humbleth himself, shallbe exalted,  
12. Then said he also to him that had bidden him, when thou makest a dinner or a supper, call not thy friends nor thy brethren, neither thy kinsmen, nor the rich neighbours, lest they also bid thee again, and a recompense be made thee.  
13. But when thou makest a feast, call the poor, the maimed, the lame, and the blind.  
14. And thou shalt be blessed, because they can not recompense thee: for thou shalt be recompensed as the resurrection of the just.   
7. He spoke to the guests. We know how greatly ambition reigned in all the pharisees and the Scribes. That as they proudly desired to reign over all men, there was also a contention mutually amongst themselves, which should be the chiefest. For men desirous of vain glory have this affection, that every one of them doth envy each other, while every one of them desireth to draw that to himself, which others think to be due to them. So the pharisees and Scribes, when they challenge that the people should give unto them the title of the holy order, now they strive amongst themselves for the degree of honour, because every of them challenge to himself the chief place. Christ aptly derideth this their ambition with a fit similitude. For if any man occupy the chief room at an other man's table, and then be enforced to give place to a better, he shall be set lower by the master of the feast, not without shame & ignominy. And it is necessary that the same should befall to all them that proudly lift up themselves to rule over others, for God shall cast them down with shame. For it is to be noted, that Christ preacheth not here of the outward and civil modesty: for we see the proudest men, oft times excel in this behalf, and for civility, as they say, they pretend the greatest modesty. But by a similitude taken from the use of men, he teacheth us what we should be inwardly before God: as if he should say: If it befall unto a guest, which foolishly chose the highest room, to be thrust down into the lowest, and with shame he desire that he had never climbed thither: therefore, lest God put the same thing in practice amongst you, so that your arroganty be stained with extreme ignominic, willingly submit yourselves to humility and modesty.  
11. Who soever exalteth himself. This clause declareth that Christ spoke of ambition: for he showeth not what useth to befall in the common life of men: but here he maketh God our judge, who resisteth the proud, and pulleth down their proud looks, but giveth grace to the humble. The scripture is full of such places, that God will be enemy to all them, which desire to lift up themselves, so that of necessity they must have battle with God, which do arrogate any thing to themselves. For this is the pride, so to glory in the gifts of God, as if there were any worthiness in us, which of our own deserving should extol us: as again, only a feigned casting down, ought not to be accounted humility, but the true humbling, that is, when we rightly acknowledging in our own selves our own infirmity, not lifting up ourselves, knowing that we excel by the only grace of God.  
12. When thou makest a dinner. They which think that those feasts are here simply condemned, which kinsfolks and friends do make amongst themselves, do take away that part of humanity from amongst men. For this were rather barbarous then austere, to shut thy kinsfolks from thy table, and only to give place to strangers. Neither was it the purpose of Christ to drive us from all neighbourhood, but only to show that charity was little used in the ordinary dealings of the world: for as it is no liberality to bestow any thing upon the rich men in hope of gain, from whom we hope to receive the like, but a kind of usury: so those works for reward are not accounted of before God, nor are worthy of the name of charity. If I bid my kinsfolks or rich friends to supper, it is humanity not of itself to be condemned, but it smally availeth to prove charity: for oft times we see them which are wholey addicted to themselves, to bestow great charges in receiving their friends most delicately. What then? thou mayest furnish thy table with rich men, so that in the mean season thou neglectest not the poor: so it is lawful to feast with thy friends and kinsfolks, so that thou reiectest not strangers, if that they be poor, and thou hast ability to help their need. The sum is, they which are liberal to their kinsfolks and friends, but are hard to the poor, are worthy of no praise: because they exercise no charity, but provide only for their own gain and ambition. But Christ speaketh to his host by name, whom he saw was given too much to sumptuousness and to dainties, and so to get praise and favour of rich men, so that he smally regarded the poor. So under the person of this one man, are all they reproved, which ambitiously spend those things they have, either for their own glory, or to get like recompense: and yet they will bestow nothing upon the poor, as if they were afraid, that what soever they bestowed freely, were lost. Therefore Christ sayeth that they are blessed, which are liberal without hope of earthly reward: for it is evident that they have regard to God. But there is no cause why they set the regard of profit before their eyes, or which desire the praise of the people, should look for any reward from God.  
matthew 22. Mark. Luke 14. 
1. Then jesus answered, and spoke unto them again in Parables, saying:  
2. The kingdom of heaven is like unto a certain king, which married his son,  
3. And sent forth his servants, to call them that were bidden to the wedding, but they would not come.  
4. Again, he sent forth other servants, saying, tell than which are bidden: behold, I have prepared my dinner, mine oxen and my fatlings are killed, and all things are ready: come unto the marriage.  
5. But they made light of it, and went their ways, one to his Farm, and another about his merchandise.  
6. And the re●nant took his servants, and entreated them sharply, and slew them.  
7. But when the king heard it, he was wroth, and sent forth his warriors, & destroyed those murderers, and burnt up their city.  
8. Then said he to his servants. Truly the wedding is prepared: but they which were bidden, were not worthy.  
9 Go ye therefore out into the high ways, and as many as ye find, bid them to the marriage.  
10. So those servants went out into the high ways, and gathered together all that ever they found, both good & bad! so the wedding was furnished with guests.  
11. Then the king came in, to see the guests, and saw there a man, which had not on a wedding garment.  
12. And he said unto him: Friend, how camest thou in hither, & hast not on a wedding garment? And he was speechless.  
13. Then said the king to the servants: Bind him hand & foot: take him away, and cast him into utter darkness: there shallbe weeping and gnashing of teeth.  
14. For many are called, but few are chosen.   
15. Now, when one of them that sat at table, heard these things, he said unto him: Blessed is he that eateth bread in the kingdom of God.  
16. Then said he to him: a certain man made a great supper, and bade many.  
17. And sent his servant at supper time to say to them that were bidden, Come: for all things are now ready.  
18. But they all with one conso●l began to make excuse: The first● said unto him, I have bought a Farm, and I must go out and see it: I pray thee have me excused.  
19 And another said, I have bought five yeake of oxen, and I got to prove them, I prithee have me excused.  
20. And another said. I have married a wife, and therefore I can not come.  
21. So that servant returned, and showed his master these things. Then was the good man of the house angry, and said to his servant: Go out quickly into the places and streets of the city, and bring in hither the poor and the maimed, and the hal●e, and the blind.  
22. And the servant said: Lord it is done as thou hast commanded, and yet there is room.  
23. Then the master said to the servant: Go cut into the high ways and hedges, and compel them to come in, that my house may be filled.  
24. For I say unto you, that none of those men which were bidden, shall taste of my supper.   
1. Then jesus answered. Though Matthew rehearseth this parable amongst other sermons made by Christ about the last passover: yet because he appointeth no time, & that Luke expressly affirmeth that he spoke this when he sat at the pharisees table, it seemeth best to follow this order. Also, because the purpose of Math. was to show for what causes the Scribes were kindled with extreme madness amongst other his odious sermons he set down this also, and brought it into that course, neglecting the order of the time. The history set down by Luke, is to be noted, that when one of the guests had said, that they are blessed which eat bread in the kingdom of God, Christ took occasion thereby to reprove the unthankfulness of the jews. And though it be scarce credible that the pharisees guest and friend should break out into these words, of an earnest affection of godliness: yet it seemeth not to me to be spoken in scorn or jest: but as men touched with a small faith, and not openly wicked, do without regard speak amongst their cups, of eternal life: so I think that this man cast out this speech of the blessedness to come, that he again might gather somewhat from Christ. And his words do declare that he as yet savoured nothing, but that which was gross and earthly. For he useth not the phrase, to eat bread Metaphorically, for the enjoying of the eternal glory: but he seemeth to dream I know not of what state replenished with prosperous abundance of all things. Yet the meaning is, that they are happy which eat the bread of God, after he hath gathered his children into his kingdom.  
2. The kingdom of heaven is like. As that Spartan said in times past, that the Athenians knew what things were right, but would not do them: so Christ here reproveth the jews, that they could speak many notable words of the kingdom of God: but when God calleth them lovingly & gently unto him, they contemptuously refuse his grace. And it is not to be doubted but that he pincheth the jews by name, as shall better appear somewhat after. But Matthew differeth from Luke in this, that he setteth down many circumstances, when the other doth summarily only propose the matter itself. So Matthew saith that a king prepared a marriage supper for his son. Luke doth simply make mention of a feast. He maketh mention of many servants, this speaketh not but of one. He noteth many sendings, this but only one. He sayeth that some of the servants were beaten or slain, this speaketh only of the contempt.  
Lastly, he reporteth that he was cast out, which came into the feast without his marriage garment, of whom there is no mention in Luke. But we have other where noted also the like difference, when as matthew hath been more plentiful and large in entreating the same matter. But in the sum they agree very well, that when God had vouchsafed a peculiar honour to the jews, preparing as it were a banqueting board for them, they despised the honour offered them. That many interpreaters do apply the marriage of the king's son to this, that Christ was the end of the law, and that God had not regard to any other purpose, in his covenant, then that he might set him over his people, and might join his Church to him in a holy band of a spiritual marriage, I do willingly embrace & allow. And that he sayeth that his servants were sent out to call them that were bidden, in these words he noteth a double grace of God: to wit, that he preferred the jews before other nations, then that he revealed unto them their adoption by his Prophets. For he alludeth to the usual manner of men, which making marriage feasts, do write down a catalogue of them, whom they would have for their guests: then they bid them by their servants. So God chose the jews before all others, as though they should be his familiar friends: then he calleth them by hy● Prophets, that they might be partakers of the promised redemption, which was to be feasted at the marriage. And though they which were first called, lived not unto the coming of Christ: yet we know that the salvation was proposed in common to all, whereof they were deprived by their unthankfulness and malice: for that people wickedly despised the calling of God from the beginning.  
4. Again, he sent forth others. He speaketh so, as if they were the same men, because it was one body of the people. But the meaning is, when that happy and joyful day of redemption drew near, they were warned that they might be ready in time: for the time was appointed them long before. And now Christ sayeth that they were called at the very point of the time, that they might haste to come. For the first calling whereof he maketh mention, comprehendeth all the former Prophecies to the preaching of the Gospel. And though that people had raged against the Prophets, yet he accuseth the old people only of pride & contempt, because their fury increased with the time, which at length was powered with all violence upon Christ and the Apostles. But he sayeth that the servants which were sent last, even at supper time, were sharply entreated and slain: so when as outrageous cruelty was joined to the proud rejecting of the grace, that people broke out into the extreemest sins. Yet he layeth not this offence upon them all together: for in the last calling which was by the Gospel, the grace of God was partly rejected by careless contemners, and partly rejected suriously by hypocrites. And so cometh commonly to pass, that the more GOD calleth the wicked to salvation, the more they break out against him. Now that part of doctrine is to be entreated which is both in Matthew and Luke: to wit, that one went to his farm, another to his husbandry: or as Luke reporteth, one excused himself that he had married a wife, an other had bought a Farm, an other had bought five yoke of oxen. By these words Christ declareth that the jews were so given to the world and earthly things, 〈◊〉 none of them had leisure to come to god. As while the cares of the world do hold us bound, they are so many allurements to withdraw us from the kingdom of heaven. But it is a vile and shameful matter, that men created for the heavenly life, should as beasts be carried to transitory things but this disease is spread every where, so that one scarce of a hundred, preferreth the kingdom of God before vain richesses, or other commodities. And though all have not the same disease, yet every one is carried by his own covetousness into a contrary course: so it cometh to pass that men run out of order hither or thither. Furthermore, it is to be noted that profane men make show of honest pretences, for the refusing of the grace of God, as though their sloth were to be excused, which applying themselves to the affairs of this present life, do little esteem the heavenly inheritance. But we see that Christ, that he might draw us from such delights, teacheth, that no man should think with himself that he hath profited any thing, while they entangle themselves with these earthly hindrances: Nay, the fault of men is doubled, while they hinder themselves with things which are otherwise lawful, by the which they ought rather to be helped. For to what end doth God grant us the commodities of this present life, but that he might allure us unto him? but every man is so far from being holp so by the benefits of God, that he should aspire to heaven, that the holy marriages, the fields, and the other richesse, are so many snares which do hold men bound to the earth.  
7. But when the king heard it. Matthew only maketh mention of this punishment. For in Luke there is no word spoken of injury done to the servants. They both say this, that they were excluded and deprived from the honour of the feast, which came not at the time appointed. And this doctrine is also common to us, for the same destruction which Christ pronounceth against the jews, remaineth for all those wicked ones, which do violently rise against the ministers of the Gospel. And they which are withdrawn with earthly cares, so that they regard not the calling of God, all these as famished men, shall at length miserably waste away for want. Therefore so oft as he calleth us, let us be ready and glad to follow.  
9 Go ye therefore out into the high ways. After he hath showed them to be unworthy of the grace of God, which do proudly refuse the same offered unto them, now he sayeth others shall be placed in their room, and even the most base and contemptible of the common people. And here is the calling of the Gentiles described, which should provoke the jews to jealousy, as it is said in the song of Moses, Deut. 32. 21. They have moved me to jealousy with those which are no Gods: and I again will move them to jealousy, with those which are no people, I will provoke them to anger with a foolish nation. Because they were first chosen, they imagined that his grace was so tied to them, as if God could not be without them, and it is known how proudly they despised all others. Therefore upon a grant he compareth the Gentiles to beggars, blind and lame. And he sayeth they are called out of the hedges and high ways as foreigners and strangers: and yet he affirmeth that they should be placed in the room despised by the friends and neighbours. So that which was more darkly fore spoken of by the Prophets, of erecting a new Church, he setteth down more plainly. And certainly this reproof was the heap of the vengeance of God, Romans 11. 17. that GOD cutting them off, hath grafted the wild branches into the root of the Olive, & by casting them out, he receiveth the polluted & filthy Gentiles into his own house. If that he spared not the natural branches then, the same vengeance shall fall on us now, if we answer not our calling. And the supper shall not be lost, which was prepared for us, but God will procure himself other guests.  
LUK. 23. Compel them to come in. This is as much as if the householder should command to bring in the beggars with hard words, & to leave out none of the worst of them. In which words Christ declareth, that God will rather gather together all the offscouring of the world, then that he would admit those unthankful men to his table. Yet he seemeth to allude to the manner of the calling of the gospel, because the grace of God is not simply proposed unto us, but to the doctrine, there are also added spurs of exhortations, in which the wonderful goodness of God is seen, who when he seethe us that are called to him, to be slothful, he soliciteth us importunately from slothfulness: and he doth not only stir us with exhortations, but also he compelleth us by threats to come to him. Yet I do not disallow that Augustine used this testimony very often against the Donatists, that he might prove that the disobedient and rebellious might be lawfully compelled by the Edicts of godly princes, to the worship of the true God, and to the unity of faith: for though faith is voluntary, yet we see their stubbornness may well be tamed by these means, which obey not except they be compelled.  
MAT. 11. Then the king came in to see the guests. Now Christ doth not here reprove the jews, for desping wickedly the grace & calling of God: but he forewarneth them betime, which were to be placed in their room, lest when God should vouchsafe to make them partakers of his own table, they should defile the holy marriages with their filthiness. therefore he hath taught hitherto that the jews for their wicked contempt, should be deprived of that special privilege of honour: and that he would call of the profane & rejected Gentiles, which should succeed in their place. And now he declareth that of this number also they shallbe cast out, which do defile the church: for when God calleth all men generally by the gospel, many unclean and silthy men thrust in, which though they occupy a place for a time amongst others, when God overseeth his guests, they are cast out of doors, and thrown to punishment. The sum is. Not all they which shall once enter into the church, shall be partakers of the heavenly life, but they which shall be found attired sit for the heavenly palace. Also there is a contention in vain about the marriage garment, whether it should be faith, or a holy and godly life: for neither faith can be separated from good works, and good works do not proceed but from faith. But this only was the meaning of Christ, that we are called of the Lord of this condition, that we might be renewed in spirit according to his image, and that we should therefore always remain at his house, that the old man with his pollutions should be put off, and that we should meditate a new life, that the apparel might answer to so holy a calling. But it is demanded how it should agree that the beggar should be punished with so severe a punishment, because he brought not a marriage garment: as though it were a new thing for those wretches which seek their living in the high ways to be torn and deformed? I answer, here is not declared whence that garment should have been had; for whom soever the Lord calleth, he also apparelleth, and fulfilleth all things in us, as is said by Ezechiel, 16. 7. when God found nothing in us but miserable nakedness, and filthy spots, he hath clothed us with excellent ornaments. We know also that the image of God is not otherwise repaired in us, but when we put on Christ. Therefore Christ doth not say, that those poor men shallbe cast out, which bring not a precious garment fetched out of their own chest, but they which are found in their sins, when God shall come to examine his guests. And the conclusion doth show the end of the parable, there are few chosen, though many are called. Whereby we gather that all the particular clauses of the same are not to be searched subtly: for Christ said not before, that the greater part should be cast out, but only maketh mention of one: but here we hear, that of great number few are retained. And certainly, though at this day more are gathered into the church by the voice of the Gospel, than were in times passed by the law, yet very few approve their faith by newness of life. Wherefore let us not flatter ourselves with a vain title of faith, but let every man diligently examine himself, that in the last choice, he may be accounted amongst the lawful guests. For as Paul admonisheth, 2. Tim. 2. 19 20. the vessels in the house of the Lord, are not all of one sort, therefore let every one that calleth on the name of the Lord depart from iniquity. I do not here dispute further of the eternal election of God, because the words of Christ tend not to any other purpose, then that the outward profession of faith sufficeth not, that God should acknowledge for his, who soever seem to have given their name to his calling.  
matthew. Mark. Luke 16.   
1. And he said also unto his disciples: There was a certain rich man, which had a steward, and he was accused unto him, that he wasted his goods.  
2. And he called him, and said thus unto him: How is it that I hear this of thee? Give an account of thy stewardship, for thou mayest be no longer steward.  
3. Then the steward said within himself: what shall I do: for my master will take away from me the stewardship? I can not dig, and to beg I am ashamed.  
4. I know what I will do, that when I am put out of the stedwardship, they may receive me into their houses.  
5. Then called he every one of his master's debtors, & said unto the first, How much owest thou unto my master?  
6. And he said, an 100 mesures of oil: & he said to him: take thy writing, & sit down quickly, & write 50.  
7. Then said he to another. How much owest thou? And he said an 100 measures of wheat: Then he said to him. Take thy writing, and write fourscore.  
8. And the Lord commended the unjust steward, because he had done wisely: wherefore the children of this world, are in their generation, wiser than the children of light.  
9 And I say unto you, make you friends of the richesses of iniquity, that when ye shall want, they may receive you into over lasting habitations.  
10. He that is faithful in the least, he is also faithful in much: and he that is unjust in the least, is unjust also in much.  
11. If then ye have not been faithful in the wicked richesses, who will trust you in the true treasure?  
12. And if ye have not been faithful in an other man's goods, who will give you that, which is yours?  
Somewhat after.  
14. All these things heard the pharisees also which were covetous, and they mocked him.  
15. Then he said unto them, ye are they which justify yourselves before men: but God knoweth your hearts: for that which is highly esteemed among men, is abomination in the sight of God.   
The sum of this Parable is, that we should deal lovingly & kindly with our neighbours, that when we shall come to the tribunal seat of God, the fruit of our liberality may return upon us. And though the similitude seemeth to be hard & far fetched: Yet the end showeth that Christ had no other purpose in it. And hereby we perceive that they apply themselves too fond, which in parables do scrupulously sift out all particular points. For Christ commandeth not here by liberal gifts to redeem, deceits, thefts, prodigal spending & other offences of an evil stewardship: but when as God hath made us stewards to bestow all those goods which he giveth unto us: here is a mean prescribed to us, which in time when the count day shall come, shall ease some from extreme rigour. For they which imagine that alms shall make a recompense for a luxurious & dissolute life, do not sufficiently consider, that this is first enjoined to us, that we should live soberly & temperately: then that waters should flow unto us out of a pure fountain. It is certain that no man is so thrifty, which shall not sometime lose the goods laid up with him: and therefore even they which apply themselves to the greatest sparing, are not altogether free from evil bestowing. Add also, that there are manifold abuses of the gifts of God, so that some commit offence an other way, and I deny not, but as we find ourselves guilty of evil bestowing: so this should the rather stir us up to the duties of charity. But we ought to set an other end before us, then that we should by paying the price of redemption escape the judgement of God: to wit, that liberality being well and holily bestowed, should only bridle & correct superfluous expenses: then, that our kindness towards the brethren, might provoke the mercy of God towards us. Wherefore the lord doth not here show his disciples a way to escape, whereby they might deliver themselves from guiltiness, when the heavenly judge shall ask an account of them: but he warneth them to take heed betime, lest they bear the punishment of their cruelty, if they be taken wastefully spoiling the blessings of God, no way applying them to good use. For that is always to be holden: What measure any man meateth to others, it shallbe measured to him again, Math. 7. 2.  
8. The Lord commended. It is here also easy to see that he shall do very fond, that shall stand upon each particular points. For sith, that to give of an other man's goods, is nothing praise worthy, who would bear it with a patiented mind to be spoiled by a wicked varlet, that at his pleasure should release his debts?  
This certainly were a token of too gross blockishness, that any man should see part of his substance spoiled, and to allow that the rest should be stolen from him, and given to others. But this was the only purpose of Christ, which he addeth presently after, that men profane and given to the world are wiser and warier in looking to the accounts of this transitory life, than the children of God are careful of the heavenly and eternal life, or bend to the study and meditation of the same. For, by this comparison he upbraideth us of our slothfulness beyond all reason, that at least we have not like care to provide for that to come, which profane men have in providing for themselves in this world. For how vile a thing is it, that the children of light, in whom God shineth by his spirit and his word, should slow and neglect the hope of eternal blessedness offered them, when as worldly men are so greedily carried to their commodities, and are so provident and wise about the same? Hereby we gather that the wisdom of the spirit and of the flesh are not compared together (which could not be without the reproof of God himself) but that the faithful are only stirred up more diligently to consider those things, which appertain to the life to come, and that they should not shut their eyes at the light of the Gospel, when they see blind men to see better in the dark than they. And truly it behoveth them to be the more affected, when they see the children of the world to foresee long before for this life, which is transitory, and which passeth away in a moment.  
9 Make you friends. As Christ commanded not heretofore to offer sacrifices to God of things stolen: so now he meaneth not, that either excusers or patrons should be sought for, which should hide & defend us under their defence: but he teacheth that by bestowing lovingly, that the favour of God is obtained, who promiseth that he likewise will be merciful to them that are merciful and kind. But very fondly and absurdly do they reason, which do gather of this, that we are helped by the prayers and suits of them that are dead: for, so whatsoever is bestowed upon the unworthy, should be lost. But the wickedness of the men hinder not, but that the Lord writeth up in his tables whatsoever we bestow upon the poor. Therefore the Lord hath not regard to the persons, but to the work itself, so that our loving kindness shall answer us before God, yea, though it fall upon unthankful men. But so it seemeth to signify, that eternal life is given as a recompense to our deserts. I answer, it appeareth plainly enough by the text, that he speaketh after the manner of men, to wit, as he which is exalted by favour & riches, if he get himself friends in his prosperous estate, he hath when he falleth into adversity, by whom he shallbe sustained: so our kindness shallbe to us as a convenient refuge: because whatsoever any man shall bestow liberaly upon his neighbours, the Lord acknowledgeth the same, as bestowed upon himself.  
When ye shall want. By this word he noteth the time of death, and he warneth us that the time of our stewardship shall be but short. For whereof cometh it to pass, that the greater part sleep in their riches, many waist that they have in prodigal expenses, others by hoarding it do maliciously defraud themselves and others, but because they being deceived with a false imagination of a long life, do flatter themselves in security? He calleth them the riches of iniquity, that he might make us to suspect riches, because that for the most part they entangle their owners in iniquity. For though they are not evil of themselves: yet because they are seldom gotten without deceit or violence, or other unlawful means, and are also rarely possessed and kept without pride or luxuriousness, or some other wicked affection, Christ causeth us worthily to suspect them, as in an other place he also called them thorns. Mat. 13 22. Yet here seemeth to be understood an opposition, as if he should have said, riches which otherwise defile the owners through the wicked abuse, and are almost the snares of sins, must be turned to a contrary end, that they might get us favour. Furthermore, that must be remembered, which I said before, that God desireth not a sacrifice of a pray unjustly gotten, as if he should be a companion of thieves: and therefore it is rather an admonition to the faithful, that they should preserve themselves free from iniquity.  
10. He that is faithful in the least. They are proverbial sentenses gathered of the common use and experience: and therefore it sufficeth that they be true for the most part. For it shall befall sometimes, that the deceiver not accounting of a small gain, shall show forth his wickedness in a great matter: yea, and many in small matters under pretence of simplicity do hunt after great gain: as Livy saith, fraud getteth credit in small matters, that when it is worthy the labour, it may deceive for a great reward. Yet notwithstanding the saying of Christ is not false: because in proverbs, as I said, we follow that which is most commonly used. Christ therefore exhorteth his disciples, that by dealing faithfully in small matters, they might accustom themselves to be faithful in the greatest matters. Then he applieth this doctrine to the right dispensing of spiritual graces, which though the world esteem not according to the value: yet it is certain that they far excel the transitory riches of the world. And he teacheth that they are unmeet, that God should commit the incomparable treasure of his Gospel, and of like gifts to them, which deal naughtily and unfaithfully in matters of less value, as are the fleeting riches of the world. Therefore there is included in these words a secret threatening, that it is to be feared, least for the abuse of the earthly stewardshyppe, we should be deprived of the heavenly gifts. In which sense the heavenly blessedness is opposed against riches, but as a perfect and perpetual good thing against a shadow and a transitory matter.  
12. If ye be not faithful in an other man's goods. He calleth that an other man's, which is without man: for God doth not give us riches of this condition, that we should be tied unto them: but so he made us stewards of them, lest they should hold us bound in their bands. And it cannot be, that minds free and at liberty should dwell in heaven, except they account whatsoever is in the world to belong to others. And he maketh the spiritual riches, which belong to the life to come to be ours: because the enjoying of them is eternal. But now he useth an other similitude, it is not to be hoped that we should use our own goods well and moderately, if we deal ill and unfaithfully with other men's. For men use more carelessly to abuse their own, and they grant themselves more liberty in losing them: because they are not afraid that any man should reprove them. But they are more wary and more fearful of that, which is laid up with them, or committed to them or lent them, of which things there must an account be given again.  
Therefore we understand the meaning of Christ, that they will be but evil keepers of spiritual gifts, which do dispose the earthly goods evil. After there is a sentence set down, that no man can serve GOD and riches, which I have expounded in the sixth Chapter of Matthe. And let the readers see there what this word Mamm●n signifieth.  
14. All these things heard the Pharises. They which think that the Pharises scorned Christ, because he taught in common and rude speech, and gloried not in swelling words, do not sufficiently consider Luke's words. I grant that the doctrine of the Gospel seemeth very contemptible to proud and disdainful men. But Luke expressly declareth that Christ was therefore scorned of them, because they were covetous. For they being thoroughly persuaded and settled in this, that they were blessed, which were rich, and therefore that there was not a better thing, then to increase their substance by any means, and covetously to hold those gotten goods: whatsoever Christ should say to the contrary, they rejected as absurd paradoxes. And certainly, whosoever speaketh of despising riches or giving to the poor, seemeth to the covetous to mean deceit. That saying of Horace is well known, the people hisseth me, but I rejoice to myself. If that they which are condemned in the judgement of all men, do yet please themselves, how much more shall they scorn as at a fable, this wisdom of Christ which is so far from the mind of the common sort? Yet I doubt not but that the Pharises pretended some other colour, that they might merrily jest at his doctrine against their sin. Yet it is to be noted what moved them to it: for this disease reigned almost always in the world, that the greater part of men apply themselves to scorn that which agreeth not to their manners. Hereof cometh it, that the word of God is in danger of so many reproofs, taunts, and furious scorns: because every man striveth for the defence of their own sins, and they think with their own jesting speeches, as with a cloud to cover & hide their own offence.  
15. Ye are they which justify yourselves. We see that Christ giveth no place to their pride, but constantly defendeth the authority of his doctrine against their scorns: which all ministers of the Gospel must also do, by setting the terrible judgement of God against wicked contemners. And he affirmeth that the coloured deceit, wherewith they deceive the eyes of men, shall not profit them any thing in the judgement of God: they would not be thought in their scornings; that they defended their covetousness: but Christ teacheth that this venom broke out of their hidden bile. As if any man should say to the horned bishops at this day, that they are not such enemies to the Gospel: because their odious dealings are too sharply pricked. And he saith, that they think it enough, if they appear honest to men, and that they may set themselves out with a feigned holiness: but from God, who is the searcher of the hearts, they cannot hide those sins, which they hide from the world. Where is also to be noted the difference between the judgements of God and of men: for where men are pleased with outward shows, nothing is approved at the judgement seat of God, but a sincere heart.  
There followeth anotable sentence, whatsoever is rightly esteemed among men, is abomination in the sight of God: not that God refuseth the virtues, whose praise he hath imprinted in the hearts of men: but because God abhorreth whatsoever man extolleth of his own judgement, whereby it appeareth how much all feigned worshippings are to be accounted of, which the world hath framed of her own device. For though they please the inventors, Christ saith, they are not only vain, and not to be accounted of before GOD, but also abominable.  
Matth. Mark. Luke. 16.   
19 There was a certain rich man, which was clothed in purple and fine linen, and fared wel● and delicately every day:  
20. Also there was a certain beggar, named Lazarus, which was laid at his gate full of sores.  
21. And desired to be refreshed with the crowns that fell from the rich man's table: yea, and the dogs came and licked his sores.  
22. And it was so, that the beggar died, and was carried by the angels into Abraham's bosom. The rich man also died, and was buried:  
23. And being in hell in torments, he lift up his eyes, and saw Abraham a far off, and Lazarus in his bosom.  
24. Then he cried, and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue: for I am tormented in this flame.  
25. But Abraham said, Son, remember that thou in thy life time receivedst thy pleasures, and likewise Lazarus pains: now therefore is he comforted, and thou art tormented.  
26. Besides all this, between you and us there is a great gulf set, so that they which would go from hence to you, cannot, neither can they come from thence to us.  
27. Then he said, I pray thee therefore father, th●● thou wouldst send him to my father's house.  
28. (For I have five brethren) that he may testify unto them, lest they also come unto this place of torment.  
29. Abraham said unto him, they have Moses and the Prophets: let them hear them.  
30. And he said, nay, father Abraham: but if one come from the dead, they would amend their lives.  
31. Then he said unto him, if they hear not Moses and the Prophets, neither will they be persuaded, though one should rise from the dead again.   
Though Luke hath set down some other things between, yet it is not to be doubted, but that he confirmeth the former sermon by this example. For he showeth what portion remaineth for them, which having no regard of the poor, do wholly waste themselves in dainty delicates: which being given to surfeitings and pleasures, do suffer their neighbours to be in miserable hunger: yea, they famish them cruelly, whom they having ability ought to help. And though it seemeth to some to be but a simple parable: yet, because the name of Lazarus is set down, I rather think it to be the report of a matter done. But in that matter there is small importance, so that the readers do hold the sum of the doctrine. First, the rich man is brought in, clad with purple and fine linen, and filling himself with pleasant dainties every day. In which words is noted the delicate life, filled with pleasure and with pomps. Not that all fineness and gorgeousness of apparel of itself displeaseth God, or that all delicacy of meats were damnable: but because it seldom falleth out, that temperance is kept in these things. For he which desireth gorgeousness in new garments, shall as with provocations increase lust: and it can scarcely be otherwise, but that he should throw himself into intemperancy, which delighteth in dainties, and in tables delicately filled. Yet his cruelty is especially condemned, in that he suffered Lazarus poor, and full of sores to lie without at his gate. For Christ set together these contraries amongst themselves: that the rich man given to belly cheer and pomps, as a gulf not to be filled, should devour within great heaps: but he was not touched with the want and miseries of Lazarus, but wittingly and willingly suffered him to starve with hunger, could, and stinch of sores. And in this manner doth Ezech. 16. 49. accuse Sodom, that in fullness of bread and wine, she stretched not forth her hand to the poor. It is well known that the inhabitants of the east were wont to use a most fine linen for gorgeousness and pomp: which manner the sacrificing Papists counterfeited in their garments, which they call surpluses.  
21. And the dogs came. The hard and iron cruelty of the rich man was sufficiently condemned before, in that so miserable a spectacle could not move him to compassion. For, if there had been any drop of humanity in him, he should have commanded at the least, that some of the fragments of his kitchen should have been given to the man in that misery. But here was a heap of wicked and more than beastly cruelty, now not to learn mercy of the dogs. Neither is there any doubt, but that these dogs were directed by the secret counsel of GOD, to condemn him by their example. And Christ here allegeth them as a testimony to reprove the cursed hardness of the man. For, what is more wonderful, than that dogs should have care of a man, which is neglected by his neighbour? nay●, he would not give the crumbs of his bread to this hungry man, to whom the dogs lent their tongues to help to heal him. Therefore as oft as either strangers or bruit beasts do take our rooms, and do that which we should rather have done, let us know that there are so many witnesses and judges appointed by GOD against us, which shall the more discover our fault.  
22. And it was so, that the beggar died. Christ declareth here how much the estate of them both was changed by death. Death was common to them both: but for the dead to be carried by the Angels into Abraham's bosom, is a felicity more to be desired then all kingdoms. And to be condemned to eternal torments, is a horrible thing, and to be redeemed with a hundred lives, if it were possible. And in the person of Lazarus there is a notable instruction given us, that we should not think them to be cursed before God, which do painfully lead a life filled with troubles through continual sorrows. For the grace of God was so hid in him, and oppressed with the deformity of the cross, and reproves, that the wisdom of the flesh could apprehend nothing but the curse: but we see how precious a soul lay hid in a filthy and rotten body, which is carried by the Angels into a blessed life. Wherefore it hurt him nothing: as one forsaken and despised to be without all help and comfort of man, upon whom departing out of the prison of the flesh, the heavenly spirits vouchsafed to be ready present to help. Again, in the rich man is seen, as in a notable glass, how that temporal felicity, which endeth with eternal destruction is not to be desired. Yet it is to be noted that Christ maketh express mention of the burial of the rich man, what became of Lazarus he concealeth: not that his body lay in the open fields, as cast out to wild beasts: but because it was without regard and honour cast into a pit (for this may easily be gathered by the rest, that they would bestow no more labour about him being dead, than they did cost of him being alive) on the other part the rich man was sumptuously buried according to his riches, he hath yet a remnant of his former pride. For in this behalf we see profane men striving after a sort against nature, in that in the glory of their burial and funeral solemnities, they desire to have shows remaining of their estate: but how foolish & ridiculous this their ambition is, their souls in hell can witness. That he saith Lazarus was carried, it is a figurative speech: for because the soul is the better part of man, it doth well challenge to itself the name of the whole. And Christ assigneth this office to the Angels not in vain, which we know are given as ministers to the faithful, to employ their studies and labours for their salvation.  
Into Abraham's bosom. To report how diversly many interpreters of the scripture have defined of the bosom of Abraham, it is not needful, nor in my judgement profitable. It shall suffice to hold that which the readers well exercised in the scriptures do acknowledge to be the natural meaning. For, as Abraham is therefore called the father of the faithful: because the covenant of eternal life was first laid up with him, that being kept in faithful custody, he should deliver it first to his sons, then by hand to all the gentiles, and whosoever are heirs of the same promise, are called the sons of Abraham: so after death they are said to be gathered into his bosom: because they receive the fruit of the same faith with him.  
It is a Metaphor taken of a Father, into whose bosom, as it were, the children do come together, when they come home at the evening from their daily labours. Therefore, sith the children of GOD do travail as pilgrims scattered in this world, as in this present race they follow the faith of Abraham their father, so departing they go into that blessed rest, wherein he looketh for them. Neither is it necessary to imagine any certain place: but that gathering of the Saints together is only noted, that the faithful might know indeed that they war not in vain under the conduct of the faith of Abraham: for they enjoy the same place in heaven.  
If it be demanded whether the godly at this day do after death enjoy the same estate, or whether Christ by his resurrection should open his own bosom, wherein aswell Abraham himself, as all the other godly should rest: I answer briefly, as the grace of God shone more clearly unto us by the Gospel, and Christ the very Son of righteousness by his coming brought us salvation, which was granted to the fathers in times past, to behold a far off under dark shadows: so it is not to be doubted, but that the dead came nearer to the full fruition of the heavenly life. Yet it is to be noted, that the glory of immortality is dyfferd unto the last day of the resurrection. In respect of the name, that quiet haven, which receiveth the faithful out of the navigation of this present life, may be called aswell the bosom of Abraham, as of Christ. But because we are grown higher than the fathers under the law, this distinction is the aptlyer noted: if we the members of Christ should be said to be gathered to their head: and as the light of the sun at his rising darkeneth all the stars, so the metaphor of Abraham's bosom should then cease. Yet by this phrase of speech, which Christ useth, it may be gathered, that the fathers under the law embraced by faith (while they lived) the inheritance of the heavenly life wherinto they were received at their death.  
23. And being in hell in torments, he life up his eyes. Although Christ telleth a history, yet he describeth spiritual things by figures, which he knew to be fit for our capacity. For souls neither have fingers nor eyes, neither are thirsty: neither have they mutual speech amongst themselves, as is here described between Abraham and the glutton. But the Lord here painteth out a table, which representeth the estate of the life to come, according to the measure of our understanding. But the sum is, that the souls of the faithful, when they do go out of the body, do lead a joyful and a blessed life out of the world: and that there are horrible torments prepared for the reprobate, which can no more be conceived in our minds, then can the great glory of the heavens. For, as we only in very small measure, to wit, as we are lightened by the spirit of God, do taste by hope the glory promised to us, which far exceedeth all our senses: so let it suffice that the incomprehensible vengeance of God, which remaineth for the wicked, be known darkly of us; even so as it is meet to strike a terror into us. So the words of Christ do give a taste & a small knowledge of these things, and yet such as may suffice to bridle curiosity: to wit, that the wicked are cruelly tormented with the feeling of their own misery, that they should desire some refreshing, yet all hope being taken away, they feel double torment: yea, and they are the more tormented, while they are enforced to remember their own sins, and to compare the present blessedness of the faithful with their own miserable & damnable estate.  
This was the purpose and end of the description of this talk, as if this should have passed between them, which have no fellowship between themselves. In that also that the rich man calleth Abraham father, there is expressed an other torment of his, that now too late he feeleth himself rejected out of the number of the children of Abraham.  
25. Son, remember. The name of son seemeth to be set down in derision, that it might be a sharp reproof for to pinch the rich man, who gloried falsely in his life, that he was one of the children of Abraham. For his mind is wounded as with the blow of a burning hot iron, while his hypocrisy and deceitful trust is objected to him, and set before his eyes. And that he is said to be tormented in hell, because he received his pleasure in this world, may not so be taken, as if eternal destruction remained for all them, which live well and prosperously in the world: nay, as Augustine noted very wisely, the poor Lazarus is therefore carried into the bosom of rich Abraham, that we might know that riches shut the gate of the kingdom of heaven against no man: but that it is generally open to all, which do either use their riches soberly, or do bear their wants patiently. The only meaning is, because he being droonke with the enticements of this life, drowned himself in earthly delights, and despised God and his kingdom, he now suffereth the punishments of his careless dealing. Therefore the pronoun thy, is very forcible: as if Abraham should have said, when thou wert created to immortal life, and the law of God should have lift thee up to meditate the heavenly life, thou being forgetful of so excellent a lot, hadst rather be like a swine or a dog: therefore thou receivest just reward for thy brutish pleasures. Again, when it is said of Lazarus, that he received comfort, because he bore many miseries in the world, he should do very fond, that should draw this to all men in misery, which have received so little profit by afflictions, that they shall rather end in extreme punishment: but the bearing of the cross is praised in Lazarus, which always cometh of faith, and of a sincere fear of God. For he which obstinately refuseth evils, and continueth as one untamed in his wildness, deserveth not any praise of patience, so that God should recompense any comfort to him for his affliction. The sum therefore tendeth to this purpose, they which patiently bear the burden of affliction laid upon them, and do not stubbornly strive against the yoke and scourges of God, but through continual troubles shall aspire to the hope of a better life, for them there is a quiet joy laid up in heaven after the time of their warfare is expired: but on the other side, for profane despisers of God, which gorge themselves in the pleasures of the flesh, & do choke up all study of godliness with a certain surfetinge of the mind, torments are prepared presently after death for them, which may shake away their vain delights. Further, it is to be remembered, that this comfort, which the children of God enjoy, standeth in that, that beholding the crown of glory prepared for them, they rest in a joyful waiting for the same. As again the feeling of the judgement to come, which they see ready for them, tormenteth the wicked.  
26. Besides all this. In these words is noted a perpetuity in the state of the life to come: as if it should have been said, the bonds, which distinguish the reprobate from the elect, can never be broken. And so we are warned to return speedily into the way, while it is time, lest we run headlong into that deep gulf, whence we cannot rise. But this is spoken unproperly, that the passage is shut, if any man would descend from heaven to hell: for it is certain that such desire never cometh in any of the godly.  
27. I pray thee therefore father. That he might the better apply the history to our use, he proposeth the desire of the rich man, that Lazarus might go warn his brethren yet alive. The Papists do reason here very fond, while they would prove hence that the dead have care of the living: then the which cavil nothing is more absurd. For by the same colour I will gather that the souls of the faithful not content with their estate, have a desire to go to hell, if the great space hindered them not. If no man receiveth this mad fancy, there is no cause why the Papists should please themselves very much in that other devise. Neither is it yet my purpose contentiously to dispute this matter either this way or that way: but I thought to note by the way with what vain arguments they are lead, to imagine the dead to be intercessors to God for us. Now I return to the simple and plain meaning of this place: Christ under the people of the rich man and Abraham, admonisheth us, that where there is a certain rule delivered us to live by, not to wait and look when the dead should arise to teach and to warn us. For Moses and the Prophets, when they yet lived, were so perfect teachers to the men of their age, that out of their writings, the same fruit may come to the posterities. When it was Gods will to teach us by this means to live well, there is no cause why the dead should be sent to be witnesses of the rewards or of the punishments of the life to come. Neither shall their negligence be excused, which flatter themselves under this pretence: because they know not what is done out of this world. We know that this wicked speech, or rather hoggish grunting doth pass amongst profane men, that they are fools, which vex themselves with a doubtful care: because no messenger returned at any time from hell. Christ minding to take away such bewitchinges of Satan, calleth us back to the law and the Prophets: according to that testimony of Moses, Deut. 30. 12. Thou shalt not say after this, who shall ascend into heaven? or who shall descend into the deep? or, who shall pass over the sea? The word is near unto thee, in thy mouth, and in thine heart. They therefore which do deride as fables those things, which the scripture testifieth of the judgement to come, shall in time to come feel how intolerable this wickedness is, to discredit the holy Oracles of God. But Christ wakeneth his from this slothful disease, lest they being deceived with hope to escape punishment, should let escape the time of repentance. And to this tendeth Abraham's answer: because God had sufficiently and thoroughly delivered to his people the doctrine of salvation by Moses and the Prophets, there wanteth not any thing else, but that all men should rest in the same. The wisdom of man is altogether infected with the wicked disease of curiosity: so the greater part always gapeth after revelations. Now, because that nothing more displeaseth God, than that men should so desirously wander beyond their bounds to seek the truth of Magicians and soothsayers, and to seek after feigned Oracles after the manner of the Gentiles, which is forbidden, for the staying of which itching, he also promiseth to give unto them Prophets, of whom the people should learn whatsoever should be profitable for their salvation, Deut. 18. 10. 18. If that the Prophets are sent to this end, that God might keep the people under the bridle of the word. He which is not satisfied with this reason of doctrine, hath no desire to learn, but is moved with a wicked wantonness: and therefore GOD complaineth that he is injuried, when he alone is not heard from the living to the dead; Isa. 8. 19 This division, which Abraham maketh of the word into the law and the Prophets, is referred to the time of the old Testament. Now, when there is added a more full interpretation of the Gospel, if we be carried hither and thither with loathing of that doctrine, and briefly, if we suffer not ourselves to be ruled by the word, our impiety is not to be borne with. Hereof it may be also gathered what assurance there is of Purgatory, and of such tri●les of the Papists, which hath no other ground but upon dreams and visions.  
30. Nay, father Abraham. This is Prosopopaeia, as we have said, which is rather set down for the understanding of them that live, then for the care of the dead. For the doctrine of the law waxeth cold in the world, the prophecies lie not regarded, and no man abideth to hear God speak after his own order. Some desire that Angels should descend from heaven, others that the dead should come out of their graves: others would have whatsoever they hear sanctified with new miracles, others would have voices speak out of the air. But if God should yield to all their preposterous desires, they would profit nothing thereby: for God setteth down in his word▪ whatsoever is profitable for us to know, and the authority of this word is testified and confirmed unto us by lawful signs. Then faith dependeth not upon miracles, nor upon all sorts of miracles: but it is the peculiar gift of the spirte▪ and is grounded of the word of God. To conclude, it is the proper gift of God to draw us unto him, whose will it is to work effectually by his word. Wherefore there is no hope that those means should profit us, which do draw us from the obedience of the word. I grant that flesh is not apt nor readier to any thing, then to hearken to vain reuclations: and we see how they, which do loath the scripture, do earnestly throw themselves into the snares of Satan. Hereof sprang Necromacy and such like deceits, which the world doth not only receive with greediness: but also with a mad violence she draweth the same unto her. But Christ only declareth here, that they which are deaf and obstinate at the doctrine of the law, cannot be amended or brought to a better mind by the dead.  
Matth. Mark. Luke. 17.   
7. Who is it also of you that having a seruaunt● ploughing or feeding cattle, would say unto him by & by, when he were come from the field, Go, and sit down at table?  
8. And would not rather say to him, dress wherewith I may sup, and gird thyself, and serve me, till I have eaten▪ and drenke, and afterward eat th●● and drink thou.  
9 Doth he thank that servant, because he did that which was commanded unto him? I trow not.  
10. So likewise ye, when ye have done all those things, which are commanded you, say, we are unprofitable servants: we have done that, which was our duty to do.   
The end of this parable is this, when as God challengeth all that we have to himself, as his own proper right, and holdeth us in bondage & service, whatsoever labour we endeavour to employ in his service, yet he is not bound to us by any desert: for sith we are his, he cannot owe us any thing again. Therefore he proposeth the similitude of a servant, who, after he hath passed over the whole day in diligent and painful labour, returning home in the evening, continueth his labours until he hath done his duty according to the pleasure of his master. But Christ doth not speak of hired servants, which serve us at this day, but of those old bondmen, whose estate and condition of life was such, that they should get nothing for themselves: but should be given to their masters with all their labour, study, and endeavour even unto blood. Christ teacheth that we are bound & tied to God with no less bond of service: whereby he gathereth that he is no way bound unto us. And the argument is from the less to the greater. For if that mortal man hath such power granted him over man, so that he may drive them night and day to continual obedience, and yet can crave no means of mutual recompense, as if he should be his debtor: how much more shall it be lawful for God to require all the duties of our life, so far as our power can reach, so that yet he shall owe us nothing at all? Therefore we see all them condemned of wicked arrogancy, which feign themselves to deserve any thing at God's hands, so that they should bind him to them: for there is no man, which would not willingly call▪ God to account. Whereof the imagination of merits prevailed almost in all ages. But the saying of Christ is to be noted, that we yield nothing to GOD of free will: for we are subject to his power of this condition, that whatsoever is in us, should be due to him. And there are two things to be noted in this sentence, that our life, to the end of the race of the same, is wholly bound to God: so that if any man should employ a part of the same in the service of God, it is not lawful for him to covenant to live idlelye the rest of his time: as many after the service of ten years would gladly be set free. Then followeth that other, which we touched even now, that God is bound by no works of ours to pay us any reward. Therefore let every man remember that he is therefore created that he should labour, and should exercise himself diligently in his office and calling: and that not for a certain time, but to death itself; so that he should no less die then live to God. But in respect of the merit, that knot, which stayeth and hindereth many must beloused. For the scripture oft promising reward for works, seemeth to attribute some merit to them. The answer is easy, that the reward not due as a debt, is not otherwise promised them of the mere good will of god. For they are far deceived, which do couple a reward with desert in mutual relation together: for god is moved give them rewards not by the dignity of their works, but of his free mercy. I grant that in the covenant of the law GOD is bound unto men, if they perfectly performed all that is required of them: but because this band is voluntary, this remaineth sure, that man can demand nothing of God, as if he had deserved any thing. So therefore the arrogancy of the flesh falleth down: for, if any man should fulfil the law, yet he can bestow nothing of God: because he only rendereth that which he was indebted. And in this sense he calleth us unprofitable servants, because that God receiveth of us nothing more than due: but only gathereth the due and lawful fruits of his sovereign lordship. Therefore these two things are to be noted, that God naturally oweth us nothing, neither do any of our works deserve or merit the worth of a hair: Then by the covenant of the law, works have a reward promised not for the dignity of the same, but that GOD might be a free debtor. And this unthankfulness is not to be borne, if any man shall under this pretence proudly life up himself. For the more liberally that God doth deal with us, so much the more he maketh us bound unto him: so that he is far from giving us liberty to lift up ourselves in a vain confidence. As oft therefore as we see or remember this word merit, let us know that this is the abundance of the goodness of God towards us, that when he hath us wholly in his debt, doth yet descend to make a covenant with us. Wherefore the device of the Sophisters is so much the more detestable, which dare be so bold as to frame a merit worthily deserving. Now, the word merit is of itself profane, and strange from the rule of piety: but this is far worse to make men drunk with a devilish pride, as if they could deserve any thing of their worthiness.  
10. We have done that, which was our duty to do. That is, we have brought nothing of our own, but we have only done the works due to the law. Christ speaketh here of the perfect observation of the law, which is not found any where: for he which is the perfectest of all, is yet far from the righteousness, which the law requireth. That question than is not entreated here, whether we be justified by works, but whether the observation of the law deserveth any reward with God. This latter is denied: because God hath us bound to himself, so that whatsoever can proceed from us, he accounteth as his own by right. But though that were true, that the reward were due in respect of desert to the observation of the law: yet it shall not follow thereof, that any man shall be justified by deserts of works: for we fall all, and our obedience is not only maimed, but no part of it doth exactly answer to the judgement of God.  
Matth. Mark. Luke. 18.   
1. And he spoke also a parable unto them, to this end, that they ought always to pray, and not to wa●●aint.  
2. Saying, There was a judge in a certain city, which feared not God, neither reverenced man.  
3. And there was a widow in the city, which came unto him, saying. Do me justice against mine adversary.  
4. And ●e would not for a time: but afterward he said with himself, though I fear not God, nor reverence man:  
5. Yet because this widow troubleth me, I will do her right, least at the last she make me weary.  
6. And the Lord said, hear what the unrighteous judge saith.▪  
7. Now shall not God avenge his elect, which cry day and night unto, him, yea, though he suffer▪ long for them?  
8. I tell you he will avenge them quickly: but when the Son of man cometh, shall he find faith on the earth?   
We know how rare and hard a virtue, diligence in prayer is: and in this our infidelity bewrayeth itself, that except he grant our first requests, presently together with our exercise we cast away also our hope. But this is a notable trial of our faith, if any man receive not his desire, he do not yet distrust, nor yet cast away his hope. Wherefore Christ doth not now without cause commend perseverance in prayer to his disciples. Also, though he useth a hard similitude in show, yet most apt, while he teacheth his disciples earnestly to attend upon God the father, until they obtain at length as it were by force, that which otherwise he seemeth not to give willingly. Not that God being overcome with our prayers, doth hardly yield to mercy: but because he doth not presently testify indeed that he giveth ear to our prayers. And that Christ proposeth unto us a parable of a widow, which obtained that which she would of the unrighteous and cruel judge, because she ceased not to solicit the cause daily: the sum is this, God doth not help his presently, because he would be called upon with prayers. But though they, which pray unto him are miserable and despised: yet if they faint not from the continual course of praying, he will at length look upon them, so that he will help their neces sities. He compareth not equals together, for there is great difference between a wicked and a cruel man, and God, who bendeth himself to mercy. But Christ would teach the faithful not to fear, lest they should not by daily prayer entreat the father of mercy, when as through their importunity they compel men given to cruelty. The wicked and cruel judge could not bear the suits of the widow: therefore how should the prayers of the faithful be without fruit, so that they be continual. Therefore if we wax weary, if we stay when we have prayed a while, or that our zeal to prayer waxeth cold, because GOD seemeth to be dease: yet let us account that we shall certainly receive profit by it, though it doth not yet appear. And with this persuasion let us strive with our impatience, so that a longer delay may not hinder the course of prayer.  
7. Shall not God avenge his elect. That judge, which Christ describeth to us to be altogether without mercy, as one which had not only hardened himself in the sight of God: but having cast of all shame, had no care of his same, opened his eyes at length to the miseries of the widow: it is not to be doubted but that the faithful shall feel at the least the same commodity, so that they cease not to be instant with God. But i● is to be noted, while Christ apply the similitude to his purpose, he maketh not GOD like to the wicked and unkind judge, but he noteth a far diverse cause, why he differreth his faithful ones, and delaieth them for a long season, and doth not indeed reach his hand presently unto them: to wit, because he is long suffering. Wherefore if God winketh at our injuries longer than he would, let us know that he doth it of his fatherly wisdom, that he might exercise us to patience: and a delaying of punishment for a time, is not a setting of sins free for ever. And that he promiseth that God will avenge quickly, aught to be referred to his providence: for, as we are too rash hasty, so he cometh not time enough to help, as our flesh imagineth. But if it were lawful to enter into his counsel, we should know that his help is ready and at hand as need requireth, and that it slacketh not the space of a moment, but is ready at all seasons. Yet it is demanded, how Christ should instruct his Disciples to pray for vengeance, who otherwhere teacheth his Disciples to bless and to pray for their persecutors? I answer, Christ speaketh here of vengeance, as he derogateth nothing from his doctrine. God saith, that he will be the avenger of the faithful, not that he would give the reins at liberty to the affections of the flesh, but that he might persuade them, that their salvation is dear and precious unto him: also by this means he biddeth them to trust in his defence. If without hatred, and free and clear from wicked desire of revenge, they with a right ordered motion of the spirit crave the help of GOD; their prayer shall be holy and lawful, and shall be heard of God himself. But, because nothing is more hard then to cast off wicked affections, the Lord is to be required, that he would direct and govern our hearts by his spirit, that we may so conceive pure and right prayers, so it shall come to pass, that we may rightly call upon God the avenger, & he being prayed unto, will answer us.  
8. When the son of man cometh. Christ in this sentence declareth that it is no marvel if men do consume away in their evils: to wit, because they neglect the true remedy. But his will was to meet with an offence, which we do daily conceive of the vile confounding of all things. unfaithfulness, cruelty, deceits, frauds, violence, no regard of equity, shamelessness do abound every where, the oppressed poor do sigh, the innocentes are proudly and despitefully vexed: yet God seemeth to sleep in the mean season in heaven: hereof it cometh to pass, that flesh imagineth a blind government of fortune. But Christ here declareth that men of justice are left destitute of the heavenly help, in confidence whereof they neither know nor will repose themselves. For it is not meet they should be holp of God, which grudging inwardly, have no regard of his providence. But Christ doth expressly foretell, that there should be unbelievers every where from his ascension into heaven unto his return again: by these words declaring, that if the Redeemer should not appear so speedily, men should feel the want: because no man almost would look or have regard to him. And I would to GOD the effect of this prophesy were not too evident: but experience teacheth, though the world should be overwhelmed and oppressed with a great heap of evils: yet there can scarce be found a little spark of faith in a few. Others do take the word faith for integrity, but the former sense doth better agree with the text.  
Matth. Mark. Luke. 18.   
9 He spoke also this parable unto certain, which trusted in themselves, that they were just and despised others.  
10. Two men w●nte up into the Temple to pray: the one a Pharisee, the other a Publycan.  
11. The Pharisee stood and prayed thus with himself, O God, I thank thee that I am not as other men, extortioners, unjust, adulterers, or even as this Publican.  
12. I fast twice a week: I give tieth of all that ever I possess.  
13. But the Publican standing a far off, would not life up so much as his eyes to heaven, but smote his breast, saying, O God, be merciful unto me a sinner.  
14. I tell you, this man departed to his house justified, rather than the other: for every man that exalteth himself, shallbe brought low, and he that humbleth himself, shallbe exalted.   
Christ now giveth commandment of an other virtue, which is necessary in true prayer: that the faithful come not into the presence of God, except they do humbly and simply submit themselves. There is not a more deadly disease then arrogancy, which yet is so thoroughly fastened and settled in the bones and marrow of us all, that it can scarce be driven away and rooted out by any remedies. And it is wonder that men are so deceived, that they dare set up themselves against God, and boast of their merits with him. For though ambition bewitcheth us amongst men, yet when we come before God, it becometh us to forget all our vain confidence: but every man thinketh that he hath humbled himself sufficiently, if only in hypocrisy he hath prayed for forgiveness. Hereby we learn how necessary this admonition of the Lord is. Furthermore, Christ reproveth two vices, which he purposed to condemn, wicked trust in ourselves, and pride in condemning our brethren, which do spring one of an other: for whosoever deceiveth himself with vain confidence, it cannot be but that he should lift up himself above the brethren: neither is it any marvel: for how should it be, that he should not despise his equals, which in his pride lifteth up himself against God? And whosoever is puffed up with a trust of himself, purposely maketh battle against God, who is reconciled to us only by denying ourselves, while we being, without all hope of our own power, virtue and righteousness, do repose ourselves in his only mercy.  
10. Two men. Christ compareth two men together, which do both pretend the exercise of religion in praying, yet they two seem too much unlike. For the pharisee having an outward holiness, coming to God, commendeth his life, and cometh to offer the sacrifice of praise, as it were in his own right: But the Publycan as a man rejected, because he knoweth himself unworthy to come before God, doth insinuate himself fearfully, by confessing his own unworthiness in his prayer: and Christ rejecting the Pharisee, saith; that the prayers of the Publican were acceptable before God. Again, there are also noted two causes, why the pharisee was rejected: to wit, because he trusting in his own righteousness, extolled himself with condemning others. Yet he is not reprehended, because he lifted up himself in the forces of free will: but because he trusted that he had reconciled God to him by the deserts of his works. For this giving of thanks, which he useth, testifieth that he glorieth not in his own strength, as if he should obtain righteousness of himself, or should deserve any thing by his own industry: but he rather ascribeth it to the grace of God, that he is righteous. But though he giving thanks to God, confesseth what good works soever he hath to be the mere benefit of God: yet because he putteth his trust in works, and preferreth himself before others, he with his prayer is rejected: whereby we gather, that men are not rightly and perfectly humbled (though they account that they can do nothing of themselves) except they also distrusting the merits of their works, do learn to place their salvation in the free goodness of GOD, so that their whole trust and confidence be grounded there. A notable place: for to some it seemeth sufficient, if they take from man the glory of good works, because they are the gifts of the holy Ghost, and so they interpret it, that we are justified freely: because God found no righteousness in us, but that which he brought. But Christ goeth further, not only assigning the power of well doing to the grace of the spirit: but he taketh from us all trust in works. For the Pharisee is not therefore reproved, because he challengeth that to himself, which was proper to God: but because he trusteth in his own merits, so that he would have GOD merciful unto him, because he had so deserved it. Therefore let us know, though any man ascribe the praise of good works to GOD: yet if he imagine the righteousness of them to be the cause of his salvation, or trusteth in the same, he is condemned of perverse arrogancy. And note, here is not reproved the vain ambition, wherein men otherwise guilty with themselves do glory amongst men, but the secret hypocrisy: for it is not said that he was a setter forth of his own praises, but that he prayed secretly with himself. But though he set not forth the same of his own righteousness with a loud voice, yet the inward pride was abominable to God.  
His glorying was in two things: for, first he freeth himself from the common guiltiness of men: then he setteth forth his own praises. He sayeth that he is not as one of the common sort, because he is free from the sins, which reign every where in the world. And that he boasteth that he fasted twice every week, and gave tithes of all his goods, is as much, as if he should have said, that he performed more than the law required.  
Even as the Monks in Popery, do preach the works of supererogation: as though it were a small thing for them to fulfil the law of God. But though every man for the measure of the virtues which God hath bestowed upon him, is the more bound to give thanks to the author, and this is a godly meditation to consider how much every man hath received, lest he overwhelm the blessings of God in unthankfulness, yet two things are to be observed, lest we be lifted up in any confidence, as if we had satisfied God: then, that we become not insolent with despising the brethren. The pharisee sinneth in both: for he falsely challenging a righteousness to himself, leaveth nothing to the mercy of God: then, he despiseth all others in respect of himself. And Christ would not have reproved this thanks giving, if it had not been polluted with these two sins: but because the proud hypocrite winking at his own sins, opposed the imagination of his sound and perfect righteousness before the judgement of God, it was necessary that he should fall with his wicked and sacrilegious boldness. For the only hope of the godly, so long as they labour under the infirmity of the flesh, is, when they acknowledge the good things they have, to flee to the only mercy of God, and to set their salvation in the obtaining of forgiveness. But it is demanded how he should have so great holiness, who was blinded with such wicked pride: for so great perfection cannot come any other way, but from the spirit of God, which we are assured doth not reign in hypocrites. I answer, he trusted only in an outward show, as if the secret and inward uncleanness of the heart should not come to account. Wherefore, though he was full within of wicked concupiscences: yet he pretendeth an innocency, because he carelessly judgeth only by the outward show. The Lord reproveth him not of vanity, because he falsely challengeth that to himself which he had not: yet it is to be noted, that no man is free from rapine, unrighteousness, lust, & other vices, except he be governed by the spirit of God. He useth this word Sabbath in this place, as oft times otherwhere, for a week: But God doth not command any where in the law, that his servants should fast every week, wherefore this fasting and tenths, were voluntary exercises without the prescript commandment of the law.  
13. The Publican standing a far off. Christ delivereth not here a general rule, as if it should be necessary to look to the ground as oft as we pray: but he only noteth the signs of humility, which he commendeth to his disciples. Further, humility is placed in this, if they spare not their own sins, but by condemning themselves, they do prevent the judgements of God: and they do simply confess their own guiltiness, that they might be reconciled to God. And hither belongeth that shame, which is always companion with repentance: for the Lord certainly doth especially stand upon this, that the Publican earnestly acknowledging his own misery and wretched estate, only fleeth to the mercy of God: for though he was a sinner, yet by obtaining free forgiveness, he hopeth that God will become favourable unto him. In sum, that he might obtain favour, he confesseth himself to be unworthy of the same. And certainly, sith forgiveness of sins doth only reconcile us to God, it is necessary that we should begin there, if we desire to have our prayers acceptable to him. Furrher, he which before confessed himself guilty and convict, yet desireth to be pardoned, banisheth himself from all confidence in works, and that was the purpose of Christ, to show that God would not be entreated of any, but of them which do fearfully fly to his only mercy.  
14. This man departed to his house justified. This is an improper comparison: for they were not both justified, Christ only preferreth the Publican in some degree, but he meaneth that he was acceptable to God, when as the pharisee was altogether rejected. And this place doth teach us evidently what this word to be justified, doth properly signify: namely, to stand before God as if we were righteous. Neither was the Publican therefore said to be justified, because he had suddenly gotten a new quality: but because his guiltiness being pardoned, and his sins abolished, he obtained favour, whereof it followeth, that righteousness consisteth in forgiveness of sins. Therefore as wicked confidence defiled and polluted the virtues of the pharisee, so that his life which was laudable before the world, was not accounted of with God: so the Publican not holp with any merits or deserts of works, obtained righteousness only by praying for forgiveness: because that he trusted not in any other thing, than the mercy of God. But it seemeth to be absurd, that all men should be brought into order, sith there are Saints much holier than this Publican was. I answer, how much soever any man hath profited in the worship of God and true holiness: yet, if he consider how much he yet wanteth of perfection, he cannot otherwise pray rightly, except he begin at confession of his own guiltiness. For though some are more, some les, yet all are generally faulty. Wherefore it is not to be doubted, but that Christ prescribeth here a law to all men: as if he should have said, then is God pleased with us, when distrusting in our works, we seek to be reconciled freely by grace. And the Papists are enforced in part to grant this: but presently they corrupt the doctrine with a wicked comment. They grant that all have need of forgiveness, because no man is perfect: but first they make miserable men drunken in a vain hope of a partial righteousness (as they call it) than they add satisfactions, whereby they should wipe away their guiltiness. But this aught to be the only stay of our faith, that we are accepted of God, not that we have so deserved it, but because he imputeth not sins.  
matthew. Mark. Luke 17.   
11. And so it was, when he went to jerusalem, that he passed through the mids of Samaria and Galilee.  
12. And a● he entered into a certain town, there met him 10. men that were lepers, which stood a far off.  
13. And they lift up their voices, and said: jesus, master, have mercy on us.  
14. And when he saw them, he said unto them: Go show yourselves unto the priests. And it came to pass, as they went, they were cleansed.  
15. Then one of them, when he saw that he was healed, turned back, & with a loud voice praised God,  
16. And fell down on his face at his feet, & gave him thanks: and he was a Samaritane.  
17. And jesus answered, and said: are there not ten cleansed? but where are the nine?  
18. There are none found that returned to give God praise, save this stranger.  
19 And he said unto him: Arise, go thy way, thy ●aith hath made thee whole.  
20. And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them, and said: the kingdom of God cometh not with observation.  
21. Neither shall men say: Lo here, or lo there: for behold the kingdom of God is among you.   
As Matthew before in the eight chapter, and the two other Evangelists declared that Christ healed one Leper, so Luke reporteth that the like miracle was showed in healing of 10. Lepers. But there is an other purpose in this history: for here is described the vile and incredible unthankfulness of the jewish nation, lest it should seem a wonder to any man, that so many benefits of Christ were suppressed, and so many miracles buried. The circumstance is also added, which infameth their offence the more: for when the Lord had healed nine jews, not one of them gave thanks, but that their disease might be forgotten, they escape away by stealth. One only Samaritan professeth what he oweth to Christ. Therefore of the one part here is showed the divine power of Christ: again, the wickedness of the jews is reproved, whereby it came to pass, that almost no honour was given to so notable a miracle.  
13. jesus, master. It appeareth that they all had some faith, because they do not only crave the aid of Christ, but they give him the title of master. Also, it may be gathered by their ready obedience, that they spoke so from their heart, and not feignedly: for although they yet saw the filthy scab upon their flesh, yet assoon as they are commanded to show themselves to the priests, they obey without delay. Add also, that they would never have gone to the priests, but by the persuasion of faith: for it should have been a scorn for them to offer themselves before the judges of the Leprosy to witness their cleansing, if the promise of Christ had not been more forcible to them, than the present beholding of their disease. They carry the visible leprosy in their flesh, yet trusting in the only word of Christ, they doubt not to profess themselves clean, therefore it cannot be denied but that there was some seed of faith planted in their hearts. And though it is certain that they were not regenerate by the spirit of adoption, yet there is no absurdity in it, that they held some beginnings of piety. So much the more is it to be feared, lest it befall unto us, that the sparks of faith shining in us, be extinguished▪ for though the lively faith never dieth, which hath his roots fastened in the spirit of regeneration: yet we see otherwhere, that many have conceived a faith for a time, which doth presently vanish away. And this disease is too common, that necessity enforceth us, & that thereby our minds are carried to seek God, yea, & the Lord himself by the secret instinct of his spirit soliciteth us thereto: but after we have obtained our desires, how doth unthankful forgetfulness swallow up that sense, and feeling of piety? So want and hunger engendereth faith, which fullness killeth.  
14. Go, show yourselves to the priests. This answer is as much, as if he should have said that they were cleansed: for we know that the judgement of the leprosy was in the law commanded to the priests, that they should discern the clean from the unclean: so Christ leaveth them their right without diminishing it, and he maketh them witnesses and allowers of his miracle. Therefore we said that these men esteemed holily and reverently of Christ, which being yet diseased, of his only word they presently should conceive hope of health. But the Papists do very fond gather their auricular confession from hence. The Leprous men are sent I grant by Christ to the Priests, not to vomit their sins in their ears: but they are rather sent to offer the sacrifice according to the commandment of the law. Neither, are they sent to purge themselves, as the Popish confession (by their saying) bringeth cleanness: but that they being now clean before, should show themselves to the priests. But they are double fools, not considering what a silthy blot of infamy, they cast upon their confession. They have behaved themselves well, if of all the multitude of them which have gone to the Priests, the tenth part only returneth to Christ, and all the rest are wickedly alienated away. For they cannot pretend this as a title of their confession, but that it shallbe lawful to return again this fruit of the same upon them, that none returned from the Priests to give glory to God. But these trifles being let pass, we understand to what end there was mention made of the Priests.  
It came to pass, as they went. Here appeared the divine power of Christ and of his words, and here also was an instruction given, how much obedience of faith should please God: for hereof came their sudden health, that they being of good hope, doubted not to take their journey at Christ his commandment. If that that vanishing faith wanting a lively root, only brought out the herb, was yet adorned of God with a wonderful effect: how much more excellent a reward remaineth for our faith, if it be settled sincerely and perfectly in God: For though the health of the body profited not the 9 Lepers to salvation, but for their ●leeting and frail faith they only obtained a temporal gift: yet under this figure it is showed us, how effectual a true faith shallbe.  
15. Then one of them. It is uncertain whether he returned in the midst of the journey, and Luke's words seem to signify the same: yet it seemeth more probable to me, that he came not to give thanks until he had heard the judgement of the Priests. For it behoved him to be restored by the Priests to the common society, neither was it lawful for neglecting the commandment of Christ, to defraud the temple of God of the sacrifice: except that other conjecture shall rather like you, assoon as he saw himself cleansed, before he desired the testimony of the Priests, being carried with a holy and godly zeal came to the author, that he might begin his sacrifice at thanksgiving. But in Christ's words there is an upbraiding of the whole nation: for he doth odiously compare one stranger with many jews: because it was a common thing amongst them to devour the benefits of God without any sense of godliness. And hereof it cometh to pass, that by so many and so notable miracles, Christ had almost no name amongst them. Yet let us know that we are generally condemned all by this complaint, except we become thankful to God for his benefits.  
19 Thy faith hath saved thee. Some interpreaters do restrain this word saving, to the cleansing of the flesh: but if it be so, sith Christ commendeth the lively faith in this samaritan, it may be demanded how the other nine were saved, for they had all generally like health. Thus therefore it is to be noted, that Christ here judged otherwise of the gift of God, then profane men do: namely, as comfortable token and pledge of the love of the father. The other nine Lepers were healed: but because they do wickedly blot out the grace of God, their unthankfulness hindereth and polluteth the health itself, so that they take not that profit by the same which they ought. Therefore only faith sanctifieth the gifts of God, that they may be pure to us, and being joined with a lawful use, they may be to our salvation. To be short, Christ declareth by this word how we should use the benefits of God rightly. Whereby we gather that the eternal salvation of the soul is joined together with this temporal gift. The Samaritane is saved by his faith. How? Certainly not so that he was healed of his leprosy: (for this was common with the rest) but because he is accepted into the number of the children of GOD, in that he received a token of a fatherly love at his hand.  
20. And when he was demanded of the pharisees. This question undoubtedly was moved in scorn. For when as Christ had spoken daily of the being of the kingdom of God at hand, and that there was no change of the outward state amongst the jews, the wicked and malicious men thought this to be a plausible colour to vex and trouble him by. Therefore as if he should speakein vain and trifle of the kingdom of God, they do ask him jestingly, when at length that kingdom shall come. Yet if any shall think that they rather asked this question of gross ignorance, then to scorn at, I do not strive against it.  
The kingdom of God cometh not. Christ in my judgement neglecting those dogs, apply his answer to his disciples: as being after provoked by the wicked, he took thereby occasion to teach them. And so their malice being laughed to scrone by the Lord, while the truth is defended from their cavils, it showeth itself the more. Christ here useth this word observation for great glory: as if he should deny the kingdom of God to come loftily, as in a pomp. For he declareth that they are much deceived which seek the kingdom of God, which is not carnal or earthly, with fleshly eyes, when it is nothing else but an inward and spiritual renewing of the soul: for he teacheth them that they do perversely against the nature of that kingdom, which look about hither or other, that they might observe some visible notes: as if he should have said, the restitution of the Church which God hath promised, must be sought inwardly: for he giving to his elect a heavenly newness of life, setteth up his kingdom in them. And so he doth overthwartly reprove the slothfulness of the pharisees, because they aspire to nothing, but that which is earthly and transitory. Yet it is to be noted that Christ only spoke of the beginnings of the kingdom of God: because that we begin now to be reform by the spirit according to the image of God, that then a perfect renewing of us and of the world, might follow in his time.  
matthew 13. Mark 6. Luke. 
53. And it came to pass, that when jesus had ended these Parables, he departed thence.  
54. And came into his own country, and taught them in their Synagogue, so that they were astonished, and said: whence cometh this wisdom & great works unto this man?  
55. Is not this the Carpenter's son? Is not his mother called Marie, and his brethren james and joses, and Simon and judas?  
56. And are not his sisters all with us? Whence then hath he all these things?  
57 And they were offended with him. Then jesus said to them: a Prophet is not without honour, save in his own country, and in his own house.  
58. And he did not many great works there, for their unbeliefs sake.  
1. Afterwards he departed thence, & came into his own country, and his disciples followed him.  
2. And when the Sabbath was come, he began to teach in the synagogue, & many that heard him, were astonished, & said: from whence hath he th●se things? and what wisdom is this that is given unto him, that even such great works are done by his hands.  
3. Is not this the carpenter, Mary's son, the brother of james and joses, and of juda and Simon? and are not his sister's beer with us? And they were offended in him.  
4. Then jesus said unto them a prophet is not without honour, but in his own, country, and among his own kindred, and in his own house.  
5. And he could there do no great works save that he laid his hands upon a few sick folk, and healed them.  
6. ● And he marveled at their unbelief, and went about by the Towns on every side, teaching.    
53. When jesus had ended. Matthew meaneth not that Christ came presently after the end of those sermons into his own country: for by Mark it appeareth that there was some distance of time. But the meaning is, when he had taught sometime in judea, he returned again to the Galileans, of whom he was yet received, but with small kindness. Luke rehearseth almost the like history in the 4. chap. yet not the same. Neither is it any wonder that his country men were now offended at the beginnings of Christ, accounting his base house, his obscure and mean manner of bringing up, so that they murmured against his doctrine: and they persisted after in the same malice, so that they ceased not to slander him, as oft as he would execute the office of a Prophet amongst them. Therefore this second rejecting of Christ declareth that the citizens of Nazareth were not amended by this time that he was away, but the same contempt was always a let unto them from hearing Christ.  
54. So that they were astonished. They are astonished, being moved at the newness of the matter, that Christ which had not been brought up in learning, but had been occupied even from his youth unto his man's estate, in an handy craft, should be such a Doctor, and should utter divine wisdom. When they ought to have beholden the hand of God in this miracle, their unthankfulness made them, that they spread darkness upon themselves. They are enforced to wonder, will they, nill they: yet they despise him. What is this else, then to cast away a Prophet taught of God, because he came not out of the school of men? And they overthrow themselves in their own confession, when as they give so notable a testimony to the doctrine of Christ, which findeth yet no place in them, because it hath not the usual original from the earth. Why do they not rather lift up their eyes into heaven, that they might learn, that that came from God, which excelleth man's reason? Furthermore the miracles joined to the doctrine, aught to touch them depelier, or at least to waken them from sleeping in too much security, that they might give the glory to God: for certainly, while God dealeth by unwonted means, he doth so much the more evidently show the power of his hand, yet this was the very cause why the Nazarites so maliciously drew a veil over their eyes. Therefore we see that simple ignorance did not hurt the men; but they willingly took offences to themselves, lest they should follow whether God calleth them. It behoveth us rather to reason on the contrary part, where human means do want, the power of God doth evidently show itself, that he might have the whole praise to himself.  
55. Is not this the carpenters son? We know that it was by the wondered counsel of God, that Christ kept himself in a private life, until he was 30 years old. Hereof the Nazarites wickedly and unjustly took an offence, when they ought rather reverently to embrace him, as one suddenly fallen from heaven. They see God working in Christ: thereof of set purpose they turn their eyes to joseph and Marie, and all his kinsfolks, whose estate was mean and base, to be as a vail drawn between them and the manifest light. We have said other where before, that all kinsfolks are called brethren after the manner of the Hebrews. Wherefore helvidius imagined too fond, that Marie had more sons, because there is mention made so oft of the brethren of Christ.  
57 A Prophet is not without honour. I have expounded this sentence more largely in the 4. chap. after john. It may be this was a general Proverb, that they which excel in excellent gifts, are no where less esteemed, then in their own country: wherein the unthankfulness of these men bewrayeth itself, which the more familiarly God offereth himself, so much the more boldly they refuse him in the gifts of his spirit: yet I do willingly subscribe to chrysostom, who thinketh that the jews were specially reprehended by this saying. But that which was wont to be spoken against the whole nation, Christ doth properly apply to his country men the Galileans: for he was never less esteemed in any place, then where he was borne. Wherefore he reproveth them worthily, that when they ought to have been the first that should have embraced the grace offered them, they reject it far from them: for it is too absurd, that a Prophet of GOD should be despised in that place where he was borne, to whom others, as out of a strange place, do come with great desire.  
58. He did not many great works there. Mark speaketh more Emphatically, that he could not do any great work there. Yet in the substance of the matter they agree very well: the way was shut up against Christ by the wickedness of his own citizens, that he should not work many miracles amongst them. He had given them some taste: they do willingly amaze themselves, lest they should understand any thing. Therefore Augustine doth aptly compare faith to the open mouth of a vessel: but he saith that infidelity is like to a cover, wherewith the vessel is covered; lest it should receive the liquor powered in of God. And truly the matter is even so: for when the Lord seethe that we receive not his power, at length he withdraweth the same: and yet in the mean while we complain that 〈◊〉 want his help, which our incredulity driveth and removeth far from us. Mark, by saying that Christ could not, amplifieth the offence of them from whom his goodness was stayed: for certainly, the unbelievers do as much as in them lieth, hold back the hand of God by their obstinacy, not that God is overcome as an inferior, but because they permit him not to show his power▪  
That yet is to be noted which Mark addeth, that notwithstanding there were some sick folk healed. For hereby we gather that the goodness of Christ did strive with their malice, that it might go beyond the hindrances. We do find the same in God daily: for though that necessarily and justly he withholdeth his power, because the way for him to us is not open: yet we see that he making himself a way through places impassable, ceaseth not to do us good. A wonderful contention, that when we do by all means endeavour to overwhelm the grace of God, lest it should come unto us, yet that, as conqueror, breaketh out, and as it were in despite of us it becometh effectual.  
Math. 14. Mark 6. Luke 9 
1. At that time Herode the tetrarch, heard of the same of jesus:  
2. And said unto his servants: This is john Baptist: He is risen again from the dead, and therefore great works are wrought by him.  
14. Then king Herode heard of him, (for his name was spread abroad,) and said: john Baptist is risen again from the dead, and therefore great works are wrought by him.  
15. Other said, it is Elias: and some said, It is a Prophet, or as one of the Prophets.  
16. So when Herode heard it, he said: It is john whom I beheaded: he is risen from the dead.  
7. Now Herode the Tetrache heard of all that was done by him: & he doubted, because that it was said of some, that john was risen again from the dead:  
8. And of some, that Elias had appeared: and of some, that one of the old Prophets was risen again.  
9 Then Herode said: john have I beheaded. Who then is, this, of whom I hear such things? and he desired to see him,   
The Evangelists do therefore report this, that we might know that the name of Christ was much spoken of every where, so that ignorance might not excuse the jews. For otherwise this doubt might have crept into the minds of many men: how should it come to pass, that Christ living upon the earth, should rest quietly in judea, as if he were thrust up into a corner, and had revealed his divine power to none. Therefore the Evangelists do now witness that the fame of him was spread every where, so that it came even into Herodes court.  
2. He said unto his servants. It is gathered by the words of Luke, that Herode had not this in mind of himself, but this suspicion was thrust into him by the common rumour of the people. Neither do I doubt but that the hatred of the Tyrant, and the detestation of the cruel slaughter should give occasion of speeches, as it commonly cometh to pass. This superstition did stick in the minds of men every where, that the dead returned into life under an other person, as it is said other where. Now they take that which was next, that Herode by killing cruelly that holy man, obtained not that which he hoped for, because that he being raised from the dead by the wonderful power of God, should become a more sharp enemy, and avenger of his sins. Yet Mark and Luke do declare that men spoke diversly: namely, that some thought him to be Elias, others, some one of the Prophets, or which was equal to the Prophets in excellency of the spirit. Why they should imagine it of Elias rather than of any other, we have spoken other where. Because God had promised by Malachi 4. 5. that Elias should come who should gather together the Church dispersed, they fond drew the prophesy to the person of the man: when as the simple comparison should be in this meaning, lest the coming of the Messiah should be obscure and hid, and lest the grace of redemption should be kept unknown from the people, a certain Elias shall go before him, such a one as he was in times past, which restored the ruinous estates and overthrown worship of God. Therefore he shall go before in singular power of the spirit, that he might make manifest that great day. The jews as they were gross interpreaters had drawn this to that Elias the Thesbite, as if that he should execute the office of a Prophet again. Yet others do imagine that either some one of the old Prophets was risen, or that he should be some great man and excellent as they were. Also it is wonderful, when they were of divers opinions: yet the truth came in none of their minds: especially, when as the reckoning of the time itself should direct them to Christ. God had promised them a redeemer, which should bring help to the miserable & the lost. The extreme necessity whereinto they were cast, did then especially require help of God. The Redeemer is present, as is partly witnessed by the crying of john, and partly he himself testifieth of his own office. They are enforced to acknowledge some divine power in him, yet falling to their own devices, they change him into an other person. So truly the world, through wicked unthankfulness useth to extinguish the graces of God offered to them. In respect of Herode himself, as I touched a little before, he conceived the opinion that john was raised, not with any joy: but as evil consciences do quake fearfully, and do bend at every blast, so he easily conceiveth that which he feared. And God often scourgeth the ungodly with these blind terrors: so though they harden themselves of purpose, neither are vexed by any other, yet they obtain no rest from that inward slaughterman, but that he sharply scourgeth them.  
Therefore great works are wrought by him. It is wonder by what reason they were led to bring these things in. john in all the course of his preaching, wrought no sign: therefore it seemeth to be without all colour, that they seeing a man notable through miracles, should imagine him to be john: but they think that these miracles were now wrought at the first, by them to prove his resurrection, and which should testify that the holy Prophet of God was wickedly slain by Herode: and now came forth as a man hallowed, not to be touched but with reverence, lest any durst be so bold as to violate him any more. Therefore to work works by him: that is, they thought them to be wrought that he might get the more authority thereby, and that it might be evident that the Lord was with him.  
matthew 14. Mark 6. Luke. 
3. For Herode had taken john, and bound him, and put him in prison for Herodias sake, his brother Philip's wife.  
4. For john said unto him: It is not lawful for thee to have her.  
5. And when he would have put him to death, he feared the multitude, because they counted him as a Prophet.  
6. But when Herodes birth day was kept, the daughter of Herodias danced before them, and pleased Herode.  
7. Wherefore he promised with an oath, that he would give her what soever she would ask.  
8. And she being before instructed of her mother, said: Give me here john Baptists head in a platter.  
9 And the king was sorry: nevertheless, because of the oath, and them that sat with him at the table, he commanded it to be given her.  
10. And he sent and beheaded john in the prison.  
11▪ And his head was brought in a platter and given to the maid, & she brought it unto her mother.  
12. And his disciples came, and took up his body & buried it, and went & told jesus.  
17. For Herode himself had sent forth, and had taken john, and bound him in prison for Herodias sake, which was his brother Philip's wife, because he had married her.  
18. For john said unto Herode: It is not lawful for thee to have thy brother's wife.  
19 Therefore Herodias had a quarrel against him, and would have killed him, but she could not:  
20. For Herode feared john, knowing that he was a just man, and an holy, and reverenced him, and when he had heard him, he did many things, & heard him gladly.  
21. But the time being convenient, when Herode on his birth day made a banquet to his princes and captains, and chief estates of Galilee,  
22. And the daughter of the same Herodias came in and danced, and pleased Herode and them that sat at table together, the king said unto the maid: Ask of me what thou wilt, and I will give it thee.  
23. And he swore unto her: what soever thou shalt ask of me, I will give it thee, even unto the half of my kingdom,  
24. So she went forth, and said to her mother: what shall I ask? And she said, john Baptists head.  
25. Then she came in strait way with haste unto the king, and asked: saying, I would that thou shouldest give me even now in a charger, the head of john Bapt.  
26. Then the king was very sorry: yet for his oaths sake, and for their sakes which sat at table with him, he would not refuse her.  
27. And immediately the king sent the hangman, and gave charge that his head should be brought. So he went and beheaded him in the prison,  
28. And brought his head in a charger, and gave it to the maid, and the maid gave it to her mother.  
29. And when his disciples heard it, they came and took up his body, and put it in a tomb.    
The rehearsal of this history is now omitted by Luke, because he had set down the same in an other place. I also will be the shorter in this place lest by writing one thing twice, I should be troublesome to the readers. The Evangelists do say, that john was taken, because he had condemned openly the stealing of Herodias, & the incestuous marriage with her. josephus assigneth an other cause: namely, that Herode fearing some new stirs against him, suspected john, which may be, that the tyrant under this pretence would have excused his own wickedness, or else that rumour was spread, as unjust violence & cruelty is full of many false accusations. But the Evangelists do declare the cause to be, that Herode was angry with the holy man, because he was reproved by him. Also josephus is deceived, who thinketh that Herodias was not taken away from his brother Philippe, but from his uncle Herode, the king of Chalcis. For at what time the Evangelists writ, the memory of this offence was not only fresh and new, but was also apparent before the eyes of all men. And that josephus in an other place saith that Philip was of a mild disposition, I think it was as a spur to make Herode the bolder, for that he might the freelier be reproachful and injurious against a quiet and soft man, not apt to make war. There is also an other probable conjecture, that Herodias was rather given in marriage to her uncle Philippe, then to her great uncle her grandfathers brother being now a weak worn old man. But Herode Antipas, of whom mention is here made, and Philippe were not brethren of one mother, but the first was borne of Marthaca, the third wife of Herode the Great, and the other was borne of Cleopatra. Now to return to the Evangelists: they say that john was cast into bands, because he had more freely reproved the wickedness of Herode, than the cruelty of the Tyrant would bear. Now, the heinousness of the offence was odious and infamous enough of itself, that he did not only fetch an other man's wife from her lawful bed, and kept her at his own house: but that he did this injury to his german brother. When john had freely reproved him, Herode feared not in vain, lest any sedition should be raised suddenly. Lust did not suffer him to amend his sin: but he promiseth himself a safe and quiet liberty by casting the Prophet of God into bands. The ignorance of the history caused many to thrust in a vain disputation, whether it were lawful for me to take to wife, her which first was married to my brother. For though natural shame abhorreth from such a marriage, yet john rather condemneth the taking of her away from her husband rather than the incest: because Herode by force or by deceit, had rob his brother of his lawful wife. And otherwise it was less lawful for him to take his Niece, than the wife of his dead brother in her wydowhoode. And it is not to be doubted but that so heinous an offence was spoken against every where: but others reproved Herode with their evil speeches in his absence: only john cometh into his presence, and reproveth him freely to his face, if it might be that he might by any means be brought to repentance. Whereby we learn with what constant courage it behoveth the children of God to be furnished, which have to do with Princes. For hypocrisy and servile flattery reigneth almost in all Courts, so the ears of Princes customed to pleasant speeches, can abide no words, which shall more sharply reprove their sins. But because the sin was so vile, the Prophet of God might not dissemble, john cometh to him, though he should neither have reward nor thanks, yet lest he should neglect his duty, he doubteth not to incur the displeasure of the Tyrant: especially, when he knew that he being caught in the snares of a harlot, could scarce be removed from his purpose.  
5. When he would have put him to death. There seemeth to be some difference in Mat. and Marks words, in that the first saith that Herode was desirous of this cruel murder, but that he was stayed for fear of the people: but the other chargeth only Herodias with this cruelty. But the answer is easy, that Herode would not in the beginning have slain the holy man, except some greater persuasion had compelled him so to do: because he reverenced him, and truly a reverend fear stared him from raging so cruelly against the prophet of God: but Herodias by pricking him daily forward, caused him to shake off all fear of God from him. But when he was carried forth in rage by that fury, that he desired that the holy man were dead, yet was he stayed with a new let, because he feared the moving of the people against him. And Marks words are here to be noted, Herodias (sayeth he) laid wait for him: namely, because Herode was not so forward, or willing to the murder, she tried either to cirumvent him by sinister devices, or to work some secret destruction upon that holy man. The first opinion pleaseth me best, that she sought to entrap the mind of her husband by subtleties, but in vain, so long as Herodes conscience withstood it, she could not destroy that holy man. Then followed an other fear, lest any tumult should arise through the heinous cruelty of his death. But Mark toucheth only what stayed Herode, from giving present place to the harlot's requests: for Herodias desired that john had been secretly put to death assoon as he was cast into prison. But Herode reverenced the holy man, so that he would willingly have obeyed his counsels. Also the fear here mentioned, was not a fear conceived of the estimation of an other, as we fear them which get some authority and credit, though we esteem them unworthy the honour: but this fear was a willing reverence, because Herode durst not despise him, whom he was persuaded to be a holy man, and a faithful minister of God. And this is worthy to be noted: for though john had experience, that it was profitable for him many ways to be in some credit with the tetrarch, yet he feared not to displease him, when he could not otherwise keep his favour, then by winking treacherously at his notorious & infamous wickedness. He might have said that he regarded not his own private commodities, neither had any other respect then of the common profit. For it is certain that he sought nothing ambitiously, but Herode was obedient to him in holy counsels, which appertained to the lawful administration of the kingdom. But because he saw that this kind of recompense was not lawful, that he might by betraying the truth, get some shows and likings, he chooseth of a friend, rather to make him his enemy, then by flattery or silence to nourish the sin which he is enforced severely to reprehend. john therefore by his example, prescribeth a certain rule to godly teachers, that they should not dissemble nor wink at vices of Princes, though they should of that price buy their favour profitable for the common estate. But the spirit of God doth show unto us in Herode as in a glass, that it befalleth oft times, that they which worship not god sincerely, are yet ready in some point to obey his commandments, so that they may have some liberty granted to them by release. But when they are more straightly dealt with, they become not only obstinate, but by casting off the yoke, also mad. There is therefore no cause, why they should please themselves, which yield obedience to many good counsels, until they have learned to yield & to themselves wholly to God.  
6. When Herodes birth day was kept. The Evangelists do now begin to declare by what fraud Herodias brought the destruction of john to pass at length, which she had long time practised, and occasion was given her by a solemn 〈◊〉 kept when Herode celebrated his birth day. For 〈…〉 scarcely be, but that those great banquets, should besides luxury, pride, 〈…〉, and other wickednesses, also draw many other mischiefs with it. Not that it is evil of itself to make a rich banquet: but such is the readiness of man's wit to wantonness, that the rains being let louse, they do easily run out of course. That ancient custom cannot be disallowed for solemnising a birth day every year, for that day as oft as it cometh, admonisheth every one or us to give thanks to God, by whom he was brought into this life, & hath now by his blessing passed over many years: then that he should remember how ill and unprofitably he hath suffered the time to pearish, which was granted of God: Lastly, that he should commend himself the rest of his life to the protection of the same God. But there is nothing so pure, which the world will not corrupt with her sins: for the most part profaneth with filthy corruptions the birth day, which ought to be holy: and almost no sumptuous banquet is free from dissolute wantonness: first there is too much drunk: then is a door opened to filthy and unmodest speeches: lastly, no temperance is holden at all. This moved holy job (his sons banqueting together by course) to offer sacrifice, because that he thought that men could never moderate themselves so well, when companions do invite each other to be merry, but that offence should grow many ways. So it came to pass that Herode meaning to entertain his guests sumptuously, suffered his wife's daughter to dance. Hereby it also appeareth what the discipline of that court was: for though many gave themselves liberty then to dance, yet it was a vile note of whorish wantonness for a damsel marriageable to dance. But filthy Herodias had so framed her daughter Salome after her own manners, lest she should shame her. And what followed then? namely the ungodly slaughter of the godly Prophet: for the heat of wine in Herode so flamed, that he forgetting gravity & wisdom, promised that he would give to a dancing damsel even to the one half of his kingdom. Truly a shameful example, that a drunken king doth not only abide to look upon with favourable eyes so shameful a show of his household, but also promiseth so great a reward. Wherefore let us learn carefully to resist the devil, lest he entrap us in such snares.  
MAR. 24. So the went forth, and said to her mother. It is no marvel that Herodias should make so great account of the death of john. That many do conjecture that she was kindled with desire of revenge, is void of reason: for the fear of divorcement rather troubled and vexed her: as for the most part, where whoremasters begin to loath, they are ashamed of their own lust. But she hoped by this offence to have Herode the more bound unto her; if the covenant of the adulterous bed were confirmed and sealed by the blood of the Prophet, as with a sacrifice. Therefore that she might rule hereafter without care, she would have him put to death, whom she found to be her alone enemy. Whereby we are also taught, what miserable grief always tormenteth an evil conscience. john was kept in bands: the imperious and cruel woman might have forbidden all people from speaking with him, and coming to him, yet she resteth not, but is vexed with care and fear, until the Prophet should be made away. This also much availeth to the showing forth of the efficacy of the word of God, that the voice of the holy man, though shut up in prison, doth so vex the mind of the king's wife, as a most grievous torment.  
26. The king was very sorry. Religion was vanished out of his heart, as we said: but because he forseeth how odious the crime would be, he feareth the infamy and also the danger: hereof it cometh to pass that he repenteth him of his own lightness. Yet he dare not deny the dancer, lest he should be accounted inconstant, as though it were worse to retract that which he rashly and fond promised, then to be constant in a most detestable offence. But because he will not in respect of the perfect vanity of kings, have his word broken which he had given, he presently commandeth that the Prophet should be slain. And we gather that Herode supped that night in Macherontis tower, wherein josephus sayeth that john was imprisoned. And it is worth the labour to note, that the Evangelists do say: for his oath and the guests that were present: whereof we gather, if he had sworn a hundred times, no man being present to witness it, yet he would not have performed his promiss. Therefore religion of conscience bound not Herode, but mere ambition carried him headlong: because he accounted it no honesty for him not to perform the faith which he had given. So it cometh to pass, that wicked men neglect their duty, because they have no respect to God: but they are only bend to this, that they be not evil spoken of by men. Furthermore, if only the religion of the oath had been regarded of Herode, and not the shame of men, he yet sinned more grievously in performing that which he had foolishly promised, then if he had broken his oath. First, this was an unadvised rashness in swearing, in that he confirmeth the promiss of a doubtful matter with an oath: then when it appeared that he could not be set free from the faith which he had given, but that he should plunge himself in a heinous offence, it was not lawful for him to wrap up the holy name in such an offence. For what is more against God, then that he should be the chief in so ungodly a murder. If the question be moved of his private loss and discredit, let him which swore rashly, bear the punishment of his foolishness. But this must be taken heed of, where any man hath taken the name of God in vain, least by pretence of the same he be abused to the committing of some offence, & so should commit double sacrilege. Hereof it followeth that Monkish vows, to which, manifest wickedness is adjoined, do bind the conscience no more than magical exorcisms: because God will not have his sacred name enforced to the confirmation of sin. Yet this place doth teach us to take heed that no man do unadvisedly promiss any thing: then that he join not obstinacy to his lightness.  
28. And he gave it to the maid. This also increaseth the cruelty of the offence, that the holy man's head was after his death brought forth to be scorned: but the Lord doth sometimes so submit his children to the pride of the wicked, until that he will show at length that the blood of his children is precious in his eyes. Herodias joyeth that she hath obtained her desire, & cruelly triumpheth over her reprover: but afterwards she being put from her richesses, and deprived not only of the honour of the kingdom, but also of her native country, and of all helps, when she a poor woman painfully led a miserable life in banishment, showed a joyful fight to the Angels, and to all good men. That the guests are enforced to defile their eyes with the beholding of that abominable pomp, we do hereby learn, that they which sit at princes tables, are oft entrapped in many sins. For though no bloody offence should defile the table, yet all things are so filled with all kind of wickedness, that who soever do come thither, it behoveth them at the least to be given to pranks of bawdry.  
29. His disciples came. This remained also to the cruelty of the woman, that the corpses of the holy man remained unburied: for it is probable by this, that his disciples performed this duty, that his body was thrown forth by the tyrant's officers. And though the honour of burial profiteth not the dead, yet the Lord would that this ceremony should be reverenced by us, that it might be a witness unto us of the last resurrection. Wherefore this endeavour was acceptable to God, that john's disciples should come & bury their masters body. Further, this was a testimony of their piety: for by this means they professed that the doctrine of the dead man yet lived and flourished in their hearts. Therefore this confession was praise worthy, especially when it was not without danger: because they could not honour this man slain by the tormentor, but that they should provoke the rage of the tyrant against them.  
Math. 14. Mark 6. Luke 9 
13. And when jesus heard it, he departed thence by ship into a desert place a part. And when the multitude had hard it, they followed him a foot out of the cities.  
14. And jesus went forth, and saw a great multitude, & was moved with compassion toward them, and he healed their sick.  
15. And when even was come, his disciples came to him, saying: This is a desert place, and the hour is already past: let the multitude departed, that they may go into the towns and buy them victuals.  
16. But jesus said to them: they have no need to go away: give ye to them to eat.  
17. Then said they unto him, we have here but 5. loves & 2. fishes.  
18. And he said, bring them hither to me.  
19 And he commanded the multitude to sit down on the grass, and took the 5. loaves and the 2. fishes, and looked up to heaven, & blessed, and broke, and gave the loaves to his disciples, & the disciples to be multitude.  
20. And they did all eat, & were sufficed, and they took up of the fragments that remained, 12. baskets full.  
21. And they which had eaten, were about five thousand men, beside women and little children.  
30. And the apostles gathered themselves together to jesus, and told him all things, both what they had done, & what they had taught.  
31. And he said unto them: Come ye a part into the wilderness, and rest a while: for there were many comers & goers, that they had no leisure to eat.  
32. So they went by ship out of the way, into a desert place.  
33. But the people saw them when they departed, and many know him, and ran a foot thither out of all cities, and came thither before them, & assembled unto him.  
34. Then jesus went out, and saw a great multitude, and had compassion on them, because they were like sheep which had no shepherd: and he began to teach them many things.  
35. And when the day was now far spent, his disciples came unto him, saying: This is a desert place, and now the day is far passed.  
36. Let them departed, that they may go into the villages and towns about, and buy them bread for they have nothing to eat.  
37. But he answered and said unto them: Give ye them to eat. And they sold upto him: Shall we go and buy two hundredth pepy worth of bread, and give them to eat?  
38. Then he said unto them: How many loaves have ye? go and look. And when they knew it, they said: five, and two fishes.  
39 So he commanded them, to make them all sit down by companies upon the green grass.  
40. Then they sat down by rows, by hundreths, and by fifties.  
41. And he took the five loaves and the two fishes, and looked up to heaven, and gave thanks, and broke the loaves, and gave them to his disciples to set before them, and the two fishes he divided among them all.  
42. So they did all eat and were satisfied.  
43. And they took up twelve baskets full of the fragments, and of the fishes.  
44. And they that had eaten, were about five thousand men.  
10. And when the apostles returned, they told him what great things they had done. Then he took them, and went aside into a solitary place, near to the city called Bethsaida.  
11. But when the people know it, they followed him: and he received them, and spoke unto them of the kingdom of God, and healed them that had need to be healed.  
12. And when the day began to wear away, the 12. came, and said unto him: send the people away, that they may go into the towns & villages round about, & lodge and get meat: for we are here in a desert place.  
13. But he said unto them▪ give ye them to eat. And they said: we have no more but five loaves and two fishes▪ except we should go buy meat for all this people  
14. For they were about five thousand men. Then he said to his disciples, cause them to sit down by fifties in a company.  
15. And they did so, and caused all to sit down.  
16. Then he took the five loaves, and the two fishes, and looked up to heaven, and blessed them, & broke, and gave to the disciples, to set before the people.  
17. So they did all eat, & were satisfied: and there was taken up of that remained to them, 12. basketes full of broken meat.   
13. When jesus heard it. john reporting the same history, mentioneth not for what cause jesus went over to the further shore. Mark also and Luke do somewhat differ from Matthew: for they teach that the cause of this journey was, that he might give some rest to his disciples, after they were returned from their embassage. But there is no discord in that: because it may be, that he would have his disciples apart into a desert place, that there he might the better frame them to greater matters, and that at the same time a new occasion befell by the death of john. For the death of john might terrify weak minds, for that sorrowful event of that great Prophet, did now give warning, what condition remained for them all, certainly, as it is declared before, john being taken, Christ went out of Herodes jurisdiction, that he might turn away from the present fury: so it may be gathered, that Christ now withdrew his disciples being yet fearful from the fire, and went into a desert place. Also it is uncertain how much time the Apostles spent in their first embassage: for the course of times was either neglected by the Evangelists, or not strictly observed (as we have said otherwhere.) But it is rather probable to me, that they were not sent forth once only to declare the message of the kingdom of Christ, but▪ as occasion served, they did either iterate the same in some places, or after some time they went forth into divers places. Therefore I take that they were now gathered together, that hereafter they might be daily followers of him: as if it had been said, they did not so go from their master, as if every one had a continual ordinary office of teaching, but to preach for a time; then, to return to school again, that they might profit better.  
The multitude followed him. Though it was not unknown to Christ, (who knew all things before) what should come to pass, yet his will was as a man to provide for his disciples, that he might indeed declare, that he had a care of them. And by that great concourse it appeareth, how famous his name was every where, that the jews might be inexcusable, which through their own slothfulness were deprived of the benefit of salvation offered them. And yet of this great multitude, which were inflamed with a sudden heat to follow Christ, there was but a very small number, which gave themselves to his doctrine truly and constantly, as it appeareth by john.  
14. He was moved with compassion. The other two do express more plainly, and especaly Mark, why Christ took this compassion: to wit, because he saw hungry souls carried by their hot and zealous desire from their own dwelling places into the desert. And that want of doctrine was a token of a miserable dissipation: therefore Mark saith, that Christ had compassion on them, because they were as sheep wanting shepherds, not that he acknowledged them all for sheep after the spirit of the Godhead, but as he was man he gave judgement of the present sight of them. For this was no small token of piety, to leave their own houses, and to come in flocks to the Prophet of God, though he of set purpose avoided out of their sight. Then it is good to note, that Christ was mindful of that person, which he sustained: he had the office of a doctor laid upon him: therefore he ought for a time to account all the jews of the stock and Church of God, until they should estrange themselves. But this merciful affection so prevailed in Christ, that being wearied with his disciples, and almost overwhelmed with continual trouble, would not yet spare himself. He had sought some time of refreshing, and that not so much for himself as for his disciples: yet, because the necessity of his office called him to a new labour: he willingly leaveth that private respect, and employeth himself in teaching the multitudes. And though he hath now put off all those affections; which do fall into a mortal man, yet it is no doubt but that he looketh down from heaven upon those miserable sheep, which want a shepherd, so that they seek remedy for their want. Mark saith that he taught them many things: that is, that he preached long, that they might carry away some sound profit. Luke saith, that he spoke of the kingdom of God, which is the same in effect. Matthew maketh no mention but of the miracles: because that there was most weight in them to get Christ a name. But it is easily gathered, that he omitted not the doctrine, which was the chief.  
15. When even was come. Now the disciples were frustrate of their hope, now they see Christ busied in teaching, also the people were so desirous to be taught, that they thought not of returning: therefore they admonish Christ, that in regard of their bodies he should send them away into the next towns. And he purposely had deferred the miracle, which he thought to work unto that time. First, that his disciples being stirred somewhat up to the consideration of the same, might the better profit thereby: then, that the circumstance of the time itself should teach, though he prevent not their necessities, neither helpeth them at the first, that he yet doth never cast away the care of them, but hath always help ready in his hand, which he will bestow in the very moment.  
16. Give ye to them to eat. Because this miracle is fullyer expounded in the sixth chapter of john, lest the repetition should be troublesome to the readers, I had rather it should be sought there; yet, lest nothing should be spoken here, I will briefly set down the sum. Christ as yet had employed his labour to feed the souls, now he also extendeth his pastorly office even to the care also of the bodies. Wherein he also confirmeth that saying of his, that to them that seek the kingdom of God and the righteousness thereof, all other things shall then be given, Math. 6. 33. It is not to be hoped, that Christ will always in this manner give food to them that want and be hungry: yet it is certain that he will never suffer that his should want such things, as should maintain life, but that he would reach his hand from heaven, when he shall so see it meet for the help of their necessities. But they, which desire that Christ should nourish them, must also learn not to desire exquisite dainties, but to be content with barley bread. That Christ commandeth the people to sit down by companies, was first for this purpose, that they being so disposed into companies, the miracle might be the more evident: Then that the men might be the easilier numbered, and when some should look upon others, they might themselves be witnesses of this heavenly grace: Thirdly, because he saw the disciples so careful, he would try their obedience by commanding them that, which seemed in show to be as a jest. For it was wonder to what end Christ having no cates, would make a show of a banquet. To the same purpose also belong those things which follow: the loaves were given to the disciples, so that the wonderful plenty should grow between their hands, and so they should be the ministers of the divine power of Christ. For, as if it were a small matter for them to be eye witnesses, Christ would that they should feel and handle his power. Two hundredth pieces of money here spoken of by Budeus account, amounteth about the value of thirty four French pounds. So they esteem a little bread for every man at a French sauce. But when they had made account of so much bread, which should suffice to feed the people but meanly, their obedience deserveth no small praise, while they simply obeying the commandment of Christ, do commit the success to his will and pleasure.  
19 He blessed. Blessing is taken in this place, as it is oft-times otherwhere, for giving of thanks. But Christ teacheth us by his example, that we cannot otherwise eat meats holily and purely, except we do show our thankfulness to God, out of whose hand they come unto us. Therefore Paul saith, 1. Tim. 4. 5. Whatsoever meats God doth give to us, they are sanctified by the word of God and prayer. Wherein he declareth that those as beastly men (which neither account of the blessing of GOD faithfully, nor do praise the same in giving of thanks) do defile and pollute with the filthy pollutions of their own infidelity, whatsoever was by the own nature pure: and again, the meat which they do devour, is polluted and defiled: Christ therefore prescribed to his a manner of eating, lest they should with wicked sacrilege profane themselves and the benefits of GOD. The lifting up of the eyes into heaven, do declare an earnest and a vehement affection of prayers. Not that this gesture should be always necessary when we do pray: but because that the son of God would not neglect those ceremonies profitable for man's infirmity. Also the lifting up of our eyes is a fit spur to stir up our sluggishness, for that our minds are too much bend downward to the earth.  
20. They took up of the fragments, that remained. When as the fragments which were left, after that so great a number of men were filled, were twelve times more than was set down at the first, this gave no small light to the miracle. For all men understood thereby, that Christ by his power did not only create meats for them of nothing, which should suffice for the present use, but if need should be, he could also provide for the necessity to come. lastly, the miracle being wrought, Christ would that this should be gathered again to be a notable testimony of the same, that they which were filled with meat should now at leisure behold the same. But though Christ doth not daily multiply loaves, neither feedeth men without their handy labour, or tillage of the fields, yet the fruit of this history extendeth even to us. For our slothfulness and unthankfulness is the only hindrance why we do not see the abundance of corn, whereby we should live, increased by the blessing of God daily upon us: Also, that besides the refreshing and nourishing of us there also remaineth seed for the ground of one years increase, every one of us should think with himself, that it is not without heavenly increase, if that the same wickedness hindered not, which blindeth aswell the eyes of the mind, as of the flesh, lest they should behold the manifest work of God. Also Christ declareth, that as all things are given of the father to him & into his hand, so the meats with which we are fed do slow and come to us from his grace.  
Math. 14. Mark. 6. Luke. 
22. And straightway jesus compelled his disciples to enter into a ship, and to go ever before him, while he sent the multitude away.  
23 And assoon as he had sent the multitude away, he went up into a mountain alone to pray: and when the evening was come, he was there alone.  
24. And the ship was now in the mids of the sea, and was tossed with waves: for it was a contrary wind.  
25. And in the fourth watch of the night, jesus went unto them▪ walking on the sea.  
26. And when his disciples saw him walking on the sea, they were troubled, saying, it is a spirit, and cried out for fear.  
27. But straightway jesus spoke unto them, saying, be of good comfort, It is I, be not afraid.  
28. Then Peter answered him, and said, Master, if it be thou bid me come unto thee on the water.  
29. And he said come. And when Peter was come down out of the ship, he walked on the water, to go to jesus.  
30. But when he saw a mighty wind, he was afraid: and as he began to sink, he cried, saying, master, save me.  
31. So immediately jesus stretched forth husband's, and caught him, & said, to him, O thou of little faith, wherefore didst thou doubt?  
32. And assoon as they were come into the ship, the wind ceased.  
33. Then they that were in the ship came and worshipped him, saying, of a truth thou art the son of God.  
45. And straightway he caused his disciples to go into the ship: and to go before on the other side unto Bethsaida, while he sent away the people.  
46. Then assoon as he had sent them away, he departed into a mountain to pray.  
47. And when even was come, the ship was in the mids of the sea, and he alone on the land.  
48. And he saw them troubled in rowing (for the wind was contrary to them) and about the fourth watch of the night, he came upon them, walking upon the sea, and would have passed by them.  
49. And when they saw him walking upon the sea, they supposed it had been a spirit, and cried out.  
50. For they all saw him, and were sore afraid: but anon he talked with them, and said unto them, be of good comfort: it is I, be not afraid.  
51. Then he went up unto them into the ship, and the wind ceased, and they were sors amazed in themselves beyond measure, and marveled.  
52. For they had not considered the matter of the loaves, because their hearts were hardened.    
21. jesus compelled his disciples. It behoved him to compel them, because to leave him, they would not have passed over to an other place, but against their wills. Also they do herein declare how much they obey him, while against their own mind, they give place and obey his commandment. And certainly in show it seemed very absurd, that he would remain alone in a desert place, when night approached. Therefore their aptness to be taught deserved so much the more praise, for that the authority of the heavenly master was more regarded and esteemed by them, then that which might seem probable on the contrary part. And we do not rightly and perfectly obey God, except we do simply follow whatsoever he commandeth, how much soever our sense repugn against the same. Certainly God always hath the best reason and ground of his counsel and commandment, but he often hideth the same from us, that we might learn not to be selfewise, but wholly to depend upon his will. Thus Christ compelled his disciples to pass over, that he might frame them to that rule of obedience, which I spoke of. Neither is there any doubt, but that he would make himself a way to the miracle which next followeth.  
23. He went up into a mountain alone. It is likely that the son of God, from whom the tempest to come could not be hid, did not neglect in his prayers the preservation of his disciples: yet it is marvel why he doth not rather prevent the peril, then apply himself to prayer. But that he might fulfil the parts of a mediator, he showeth himself to be both God and man, and gave testimonies of both natures, as far as the matter required. When he had all things at his own will, he showed himself to be a man by praying, neither did he that feignedly, but he showed a sincere affection of human love towards us. In this matter the divine majesty withdrew itself after a sort, which yet showed itself at length in his order. But in going up into the mountain, he sought opportunity, that he might the freelyer pray far from all noise. We know how easily the ardent zeal in prayer, through the least disturbances either falleth away, or else waxeth cold. And though Christ had not this imperfection, yet his will was to teach us by his example, diligently to use all helps, which may deliver our minds from all the snares of the world, that we being free, may be wholly bend into heaven. And solitariness much availeth in this, that they which prepare themselves to prayer, should be the more diligent, having God alone for witness, pouring out their heart into his bosom, they should the more diligently examine themselves: lastly, considering with themselves that they have to do with God, let them lift up themselves above themselves. Yet it is to be noted that he setteth not down a law, as if it were not lawful to pray any other where but in secret: for Paul also commandeth us to lift up pure hands every where, 1. Tim. 2. 8. And Christ himself sometime prayed before men: and he also taught his disciples, that they being gathered together, should conceive prayers openly amongst themselves. But that liberty of praying in all places hindereth not, but that they should also use private prayers in time convenient.  
24. The ship was now in the mids of the sea. The readers shall find this history expounded by me upon the sixth chapter of john, and therefore I will be the shorter here. Christ suffered his disciples to be tossed with a troublesome tempest, and with some danger for a time, to that end that they might with readier minds receive help when it should be brought them: for the contrary wind roase about midnight, or a little before. And then at the fourth watch Christ appeared, that is, three hours full before day: so their faith was as hardly shaken with terrors, as their arms were toiled with rowing. But when necessity itself most urged them to desire their masters presence, they were too gross and blockish to be afraid at his sight, as if he had been a spirit. For this cause Mark sayeth that their hearts were blinded, and understood not the matter of the loaves. For by that miracle they were sufficiently taught, that Christ wanted not divine power to help his: and that he doth carefully provide for them, when necessity so requireth. Therefore their sluggishness now is worthily condemned: because they do not presently call to mind that heavenly power, a notable token whereof being showed but late, ought yet to be present before their eyes. But through the fault of their sluggishness they were afraid, because they had not profited by the former miracles so rightly as became them: but their blindness is especially reproved, because they had forgotten that, which they saw so late, or rather that they applied not their minds to consider the godhead, whereof the multiplying of the loaves was testimony evident enough. Yet Mark setteth down two things in his words, that they considered not thoroughly the glory of christ, which was showed in multiplying the loaves: then he declareth the cause, for that their hearts were hardened. And that seemeth to be added not only for the aggravating of the greatness of the fault▪ but also to admonish us of the infirmity of our mind, that we should ask new eyes of the Lord. Certinely, it was, as I said even now, too beastly ignorance not to understand, as it were, the palpable power of God. Yet, because all mankind is sick of the same disease, Mardoth of purpose make mention of the blindness, that we might know that it is no new matter, if men cannot see into the manifest works of God, until they be lightened from above: as Moses also said, Deut. 29. 4. Yet the Lord hath not given you an heart to understand. And though the word heart doth often signify the will or the seat of affections, yet here in this place, as also in the place of Moses, which I cited, it is take for the mind.  
27. Straightway jesus spoke unto them. Because Christ is not known to be the deliverer, while he offereth himself in deed, he calleth his disciples by his word to the knowledge of him. Also the comfort, which he exhorteth them unto, is in his own presence: as if he should have said; After they understand that he is present with them, they have assured cause to be of good comfort. But because that fear had possessed their minds, he reproveth it, lest it should hinder him, and delay their comfort. Not that they could be joyful and comforted without all fear: but because it was necessary that the fear, which had prevailed should be appeased, lest it should overwhelm their comfort. And though the voice of the Son of God is to the reprobate deadly, and his presence terrible, yet here is described to us far contrary effects of the same to the faithful: to wit, that inward peace, and comfortable boldness, obtaineth the victory in our hearts, lest we should give place to fleshly fears▪ But then blind and inconsiderate tumults do trouble us: because that we being unthankful and malicious, do not hold out the innumerable benefits of God, as bucklers, which being rightly considered, should be sufficient to stay us up. And though it was high time to have help, when Christ appeared, yet the tempest doth not presently cease, until the disciples were better stirred up both to desire, and also to hope for his grace. And that is to be noted, that he might know, that the Lord doth not without cause oft times defer that deliverance, which he hath in his hand.  
28. Then Peter answered him. The exception which he maketh declareth that his faith was not yet ripe. If it be thou (saith he) command me to come. But he had heard Christ speak: therefore why doth he doubtingly and uncertainly thus waver yet in himself? but in that so small and weak faith there breaketh out a heat of inconsiderate zeal: for he ought to have met himself by his own measure, and rather to pray to Christ for increase of faith, that by the guiding and direction of the same, he might at length pass over seas and mountains: but he now desireth rashly to fly without the wings of faith: and whereas the word of Christ was not firmly nor rightly settled in his heart, he desireth that the waters should be firm under his feet. Yet it is not to be doubted, but that this affection sprang of a good beginning: but, because it degenerateth into a corrupt extremity, it looseth the praise of goodness. And of this it cometh to pass, that Peter presently tasteth the punishment of his rashness. Wherefore let the faithful be taught by this example to take heed of rash hastiness. Whether soever the Lord calleth we must run diligently, but he which passeth further shall feel at length by his unhappy success, what it is to pass beyond his own bounds: Yet it may be demanded, why Christ should grant Peter's request: For he seemeth so to allow it. But the answer is ready, GOD for the most part provideth best for us by denying those things, which we desire: and sometimes he granteth our requests, that he may the better convince us by experience of our own foolishness. So, when he daily granteth to his faithful ones more then is meet, he instructeth them in sobriety, and modesty against the time to come. Furthermore, this was profitable for Peter and the rest, and is also profitable for us at this day. The power of Christ showed itself more evidently in the person of Peter, when he took him as a companion with him: then, if he had walked alone upon the waters. Yet Peter knoweth, and others do plainly behold that he began to sink, because he rested not in a perfect faith, nor reposed himself in the word of God by trusting the secret power of God, which did before make the waters strong: yet christ dealeth lovingly with him, because he suffered him not altogether to be swallowed up. Both these things befall to us. For as Peter assoon as he was afraid, began to sink, so the frail and vain cogitations of the flesh do so work in us, that we sink in the midst of the course of our affairs, yet the Lord pardoneth our infirmity, and reacheth out his hand, lest the waters should drown us altogether. It is also to be noted that Peter seeing that his rashness had but evil and bad success, committeth himself to the mercy of Christ. Wherefore though we be worthily punished, it behoveth us yet to fly to him, that he having mercy upon us, may give us that help, whereof we are unworthy.  
31. O thou of little faith. Christ doth lovingly preserve Peter, yet so that he doth not nourish nor flatter his fault. This is the end and purpose of this reproof▪ wherein the weakness of his faith is condemned: yet it is demanded whether every fear doth argue a want of faith: for so the words of Christ do seem to note, there ought to be no doubting where faith doth reign. I answer, Christ doth here reprove a doubting, which was directly contrary to faith. It may so be that a man may doubt without offence, as where the word of God hath not yet made us certain and sure. But the estate of Peter was otherwise, who being instructed by the commandment of Christ, and now having experience of his power, yet fell to a vain and perverse fear from that double stay and strength he had.  
33. They that were in the ship. I judge that this was not only spoken of the disciples, but of the mariners and other passengers. They therefore which had not yet professed to account him as a master, do now suddenly confess him to be the son of God, in which word they give him the honour of the Messiah. For though that high mystery was not yet commonly known, how God should be manifested in flesh: yet, because they had learned out of the Prophets, that he which should be the redeemer, should be called the son of God, they which set forth the glory of Christ with this title, do declare that they believe in that Christ.  
Matth. 14. Mark. 6. Luk. 
34. And when they were come over, they came into the land of Gennesaret.  
35. And when the men of that place knew him, they sent out into all that country round about, and brought unto him all that were sick.  
36. And be sought him, that they touch the homme of his garment only: and as many as touched it, were made whole.  
53. And they came over, & went into the land of Gennesaret, & arrived.  
54. So when they were come out of the ship, straightway they knew him:  
55. And ran about through all that region round about, and began to carry hither and thither in beds all that were sick, where they heard that he was.  
56. And whither soever he entered into towns, or cities, or villages, they laid their sick in their streets, & prayed him that they might touch at least the edge of his garment. And as many as touched him were made whole.    
34. They came into the land of Genne●areth. The Evangelists do mean that region, which was so called of the name of the lake: though it is uncertain whether the lake was so called, after the name of the land: but in that there is no matter of weight. It behoveth us especially to bend our eyes thither, whither the Evangelists do lead us, that the glory of Christ was showed not by one or two miracles, but that coast of judea was replenished with innumerable testimonies of him, the fame whereof might easily spread to jerusalem and into other cities every way. Whereby we gather how vile and wicked the unthankfulness of that nation was, which maliciously shut their eyes at the present brightness of the glory of God: nay, they endeavoured as much as lay in them to extinguish the same. But now it is our duty in this so great a heap of miracles, to learn to know to what end Christ came: namely, that he might show himself a Physician in healing all diseases. For it behoveth us to call to remembrance that, which Matthew alleged before out of the Prophet Isaias, that he by healing the diseases of the body, figured, as in a shadow, some greater thing: to wit, that he should restore our souls to health, and that his peculiar office should be to take away spiritual diseases. And though at this day he is not conversant upon the earth, yet it is certain that now in heaven he excelleth in exercising the same graces, whereof he then gave a visible testimony. And because we all are diseased with all kind of diseases until he heal: let every one of us not only offer himself unto him, but let him also endeavour to bring others, which are in need of the like remedy.  
36. That they might touch the hem. It is to be supposed that they were somewhat superstitious, when as they tied the grace of Christ to the touching of his garment: at least they defrauded him of part of his honour, when they hoped for no power by his simple word. But, lest he should quench the smoking flax, he applieth himself to their simplicity: yet here is no cause why they should flatter themselves, which seek the grace of God in wood, or nails, or garments, when as the scripture saith expressly, that it is abominable to conceive any thing now of Christ, but according to the worthiness of his spiritual and heavenly glory. Their infirmity was borne with for a time, which not knowing that Christ was God, desired to come nearer to him. Now, sith he filleth heaven and earth with the favour of his grace, it behoveth us to apprehend by faith the salvation, which he offereth us from heaven, and not with hands or eyes.  
Matth. 15. Mark. 7. Luk. 
1. Then came to jesus the Scribs and Pharises, which were of jerusalem, saying,  
2. Why do thy disciples transgress the tradition of the Elders? for they wash not their hands when they eat bread.  
3. But he answered and said unto them, why do ye also transgress the commandments of God by your traditions?  
4. For God hath commanded saying, Honour thy father and mother: and he that curseth father or mother, let him. die the death.  
5. But ye say, whosoever shall say to father or mother, by the gift that is offered by ●ne, thou mayst have profit:  
6. Though he honour not his father, or his mother, shall be free. Thus have ye made the commandment of God of no authority by your traditions.  
7. O hypocrites, Esaias prophesied well of you, saying,  
8. This people draweth near unto me with their mouth, and honoureth me with their lips: but their heart is far from me.  
9 But in vain they worship me, teaching for doctrines the precepts of men.  
1. Then gathered unto him the Pharises, and certain of the Scribes, which came from jerusalem.  
2. And when they saw some of his disciples eat meat with common hands (that is to say, unwashed) they complained.  
3. (For the Pharises and all the jews, except they wash their hands oft, eat not, holding the tradition of the Elders.  
4. And when they come from the market, except they wash, they eat not: and many other things there be, which they have taken upon them to observe, as the washing of cups and pots, and of brazen vessels, and of tables.)  
5. Then asked him the Pharises and Scribes, why walk not thy disciples according to the tradition of the Elders, but eat meat with unwashen hands?  
6. Then he answered and said unto them, Surely I say hath prophesied well of you, hypocrites, as it is written, This people honoureth me with their lips, but their heart is far away from me.  
7. But they worship me in vain, teaching for doctrines the precepts of men.  
8. For ye lay the commandments of God apart, and observe the tradition of men, as the washing of pots and cups, and many other such like things go.  
9 And he said unto them, well, ye reject the commandment of God, that ye may observe your own tradition.  
10. For Moses said, Honour thy father and thy mother: and whosoever shall curse father or mother, let him die the death.  
11. But ye say, If a man say to father or mother, Corban, that is, by the gift that is offered by me, thou mayst have profit, he shall be free.  
12. So ye suffer him no more to do any thing for his father or his mother:  
13. Making the word of God of no authority, by your tradition, which ye have ordained: and ye do many such like things.    
1. Then came to jesus. This is a place most worthy to be noted: because that here is reproved an offence no less dangerous than common. We see what frowardness there is in men, both in the way and means of worshipping God, for they do daily devise new kinds of worshipping, and the wiser any man would seem to be, the more he bendeth to show his wit that way. I speak not of strangers, but of them which are of the household of the church, whom God hath peculiarly enriched with this honour, that they should hold that as the rule of piety, which he hath spoken with his own mouth. Gad hath prescribed in what manner we should worship him, and in his law he hath comprehended a perfect holiness. The most part as if it were a light and a vain matter ro obey God, and to observe that which he hath commanded, do of themselves gather out of sundry places many additions to the same. They which are in authority do wrest their own devices to this end, as if they had somewhat in their heads perfecter than the word of God. Then crept in tyranny: for when men once take to themselves that liberty to command, they do severely exact the observation of their own laws, & do not abide that the least title of the same should be omitted either in contempt, or else by negligence. Also though the world cannot abide the lawful government, and is most rebellious in bearing the Lords yoke, yet it doth easily and willingly yield to the snares of vain traditions: yea, and many seem to desire such a servitude. But the worship of God is defiled, which ought chief and principally to be obeyed, and the authority of men is preferred before his imperial dignity. And so the common people is hardly and tyrannously enforced to apply their whole endeavour upon trifles. But this place teacheth us that all feigned worshippings do displease God: because that he alone would be heard, that he might order and frame us to true piety after his own pleasure: Then they lose their labour, which as people not satisfied with the only law of God, do weary themselves in observing the traditions of men. Thirdly, God is injuried when as the devices of men are extolled so high, that the majesty of his law should fall away, or the reverence of the same at least should wax cold.  
The Scribes and Pharises, which were of jerusalem. It is not declared for what purpose these Scribes came to jesus: yet, to me it seemeth probable, that they being moved with his fame, should come with a desire to learn, for as much as he seemed to be a fit master: though it may be that they were sent as spies. Howsoever the matter was, because they brought their own self liking with them, the least offence might easily exasperate them to bite or gnaw at Christ. Whereby we see how hard it is for them to be drawn to sound doctrine, which are possessed with ambition and desire of reign: especially, they which are addicted to ceremonies which have been long accustomed, do admit no new thing, but do obstinately condemn whatsoever is not accustomed. To be short, there cannot be a people more lordly nor more froward than these men were. Both the Evangelists do make mention both of the Scribs and of the Pharises. Yet Matthew speaketh of them in the entrance into the history, and Mark placeth them after. But the meaning is all one: for they mean, that of other sects the Scribes came, but the Pharises were the chief, as they which then were most honoured, and the government than was in their hands. And it is no marvel that they were soon offended with the contempt of the laws, which they themselves had made. For, as we said before, when as they boasted themselves to be the interpreters of the law, and thereof had their name given them, they had corrupted the purity of the word with their own devices: and so what traditions soever the jewaes' then had, came out of their shop: wherefore they became the hotter, and showed themselves the sharper defenders of them.  
2. Why do thy disciples. When the controversy is of man's traditions, this question is not of politic laws, the use & end whereof do tend to an other purpose, then to prescribe how God should be worshipped: but, because there is a diversity of man's traditions, there must be some distinction used. For there are some, which are manifest wicked, because they do institute wicked manner of worshippings, and such as are full contrary to the word of God. Others myxing the worship of God with profane trifles, do defile the purity of the same. Others, which have some more colour, not being infected with any notable fault, are yet for this cause condemned: for that they are imagined to be necessary for the worship of God, and so God is not merely obeyed, and the consciences are caught as in a snare. It is evident that the treaty here is of this latter sort. For the washing of hands, which the Pharises urged, could not of itself be condemned of wicked superstition: for else Christ would not have suffered the water pots to have been placed at the marriage, except the ceremony had been lawful: but the fault was in this, that they thought that GOD could not be otherwise rightly worshipped. That ceremony of washing was not brought in at the first without some goodly pretence. We know how severely the law of God required outward cleanness, not that the Lord would have his servants to be stayed in the same, but that they should the more carefully take heed of all spiritual uncleanness. But the law held a mean in these washings, and then came these Doctors upon it, which thought not themselves wise enough, except they added somewhat to the word of GOD: and hereof came those washings, whereof there is no mention in the law. The Lawgivers themselves would not brag that they had given any new law, but only that they had added certain cautions, which should be means and helps for the observing of the law of God. And presently corruption followed, when as the ceremonies brought in by man began to be accounted as part of the worship of God: and also when there was a necessity laid upon free and voluntary actions. For, God (as it is said before) would always be worshipped by the prescript rule of his own word: and therefore no addition to his law is tolerable. For as he permitteth the faithful to have certain outward rites, wherein they might exercise themselves to godliness: so he suffered them not to be mixed with his word, as if religion were in them. They wath not their hands. The cause of the offence is set forth more at large by Mark: but this is the sum, there were many customs amongst the scribes, which they took upon them to observe of their own will: those were secondary laws invented by curious heads, as if the only commandment of God were not sufficient. This pertained to cups, vessels, garments and other things pertaining to household, that they should not touch any unclean or defiled thing. But to devise new washings was a vain and idle device. This was not without a colourable cloak, as Paul saith, Col. 2. 23. The inventions of men have a show of wisdom: but if they had stayed themselves in the only law of God, their modesty should have been more approved, than their scrupulous doubtfulness.  
Their will was to provide that no unclean person should rashly and without consideration eat meat: but it was sufficient for the Lord to purge the apparent spots. Also these devices had neither any end nor measure: for they could scarce move a finger, but some new blot would arise: but this corruption was much the worse, because it was cast as a religion upon the consciences, that he should be guilty of uncleanness: which did not often wash his body with water. It may be they would have borne with the contempt of this ceremony in mean men: but, because they had conceived a greater and more excellent estimation of Christ and his disciples, it seemeth to be an heinous offence, that the rites appointed by the Elders, which were religiously used by the Scribes, should not be observed by the disciples of that master, who professed a better matter, than the present estate delivered. Also they are much deceived, which do compare the sprinkling of their comured water, which the Papists call holy water, with the jewish washings. For the Papists do blot out as much as lieth in them, that one Baptism by the iterating of the same so oft. Then it is applied to exorcisms, and that: oyishe sprincklinge is supposed to be of force, to wash away sins. If that it were a thing lawful of itself, and were free from such corruptions, yet that necessity, which they urge, is always to be condemned.  
3 Why do ye also transgress the commandments of God? Christ maketh here a double answer: the first is to the person (as they say) the other containeth the definition of the matter and cause. The order is otherwise set down in Mark, who first bringeth in that which Christ spoke of the whole matter: then he addeth the reproof, wherein heinueigheth against hypocrites: we will follow the course observed by Matth. Again, when as the Lord demandeth of the Scribes, why they defile the law of God, through their own traditions, he doth not yet plainly deliver his disciples from the fault objected against them: but he only showeth them how wicked, preposterous and froward they were. They take it grievously that the precepts of men are not exactly observed: how much more grievous a matter is it, that the law of God being neglected, they should employ their whole endeavour in the observing of these traditions? Therefore it appeareth that they were moved rather with ambition, then with a true and right zeal, while they so prefer men before God. Also it doth easily appear by the text, in what sense he saith that the commandments of God are transgressed. They did not openly, or professedly abolish the law of God, as to affirm that to be lawful, which the law had forbidden: but they did indirectly transgress the same, when as the exercises enjoined by the Lord were suffered by the carelessly to be omitted. The example which Christ bringeth is plain & familiar, God hath commanded that children should honour their parents. Yet because the offerings made for the gain of the priests, the gathering of them was so narrowly looked to, that they imagined that he sinned more grievously that offered nothing, than he that robbed his parents of the honour due to them. Also that which according to the law of god was left as a thing voluntary was of more importance in the judgement of the scribes, them one of the chief commandments of god. Therefore as oft as we are so bend to keep the laws of men, so that we employ less diligence & care, for the keeping of the law of god, we are accounted to transgress the same. A little after he saith that the commandment of god is made of no authority, by the traditions of men: because the Scribes do hold the people so bound to their devices, that there could no time nor leisure be left to the word of god: also, because they thought, that they had done their duty very well, that had waited of them at an inch, and hereof arose a liberty to sin. For it is thought that the law of God may be freely broken, sith that holiness is rather put in the observation of other things then of it. Now, let every man consider with himself whether this fault abosideth not more at this day amongst the Papists, them in times passed amongst the jews. The Pope with the whole dunghill of his clergy denieth not but that God ought to be obeyed: but when they come to the purpose, where as they detest the tasting of a little flesh, as a deadly sin, and theft and whoredom but as a venial sin, they overthrow the law of God for their own traditions: and it is no way to be suffered, that the observation of man's devices should diminish any of that obedience, which is due to God alone. Further, the honour which GOD commandeth to yield to the parents, is extended to all the duties of godliness. The last clause that Christ addeth, that he is worthy of death, which curseth his father or his mother, tendeth to this, that we should know that the commandment of honouring the parents, is not small or of light importance, sith that the breach of the same is so sharply punished. And this doth not a little amplify the sin of the Scribes, that so severe a threatening terrifieth not them from letting the bridle lose to contemners of parents.  
5. But ye say. This sentence wanteth that, which is more fully set down in Mark, where it is added, you suffer him no more to do any thing for his father and mother. And the meaning is, that the Scribes do wickedly in absolving them, which withdraw themselves from doing their duties to their parents, so that they supply that want with a voluntary sacrifice, which might have been omitted without any offence to God. Neither may the words of Christ be so taken, as if the Scribes should have restrained men from all right obedience: but they did so earnestly apply themselves to get their prey, that children in the mean space did not their duty to their parents.  
7 Isaias prophesied well of you. Now the Lord proceedeth further. For he speaketh of the cause itself, which he divideth into two parts. The first is, that they being only bend to outward rites, esteemed nothing of true holiness, which consisteth in the sincere integrity of the heart: the other, that they perversely worshipped God, after their own will. And 〈◊〉 seemeth to reprove the men, when he speaketh against counterfeit & feigned holiness, yet he comprehendeth the sum of the doctrine, which is fully defined thus, The worship of God is spiritual, & consisteth not in sprinkling of water, or in any other ceremony. Also there is no other reasonable service of God, then that which is framed after his word. And though jesaias prophesied not only of the time to come, but had respect to the men of his age, yet Christ saith that this prophesy belongeth to the Scribes & Pharises: because they were like to those old hypocrites, with whom the prophet had to do. Christ rehearseth it not after the word that is there set down: yet the prophet doth expressly mention these two faults, wherewith the jews had provoked the vengeance of God against themselves: that they feigned a holiness only with the lips and outward profession: further, that they declined to feigned worshippings. First therefore it is wicked hypocrisy, when men do not honour God, but in outward show: for it were not evil of itself to draw near to god with the mouth and lips, so that the heart went before. This therefore is the sum, because the worship of GOD is spiritual, and nothing pleaseth him, except the inward sincerity of the heart be joined with it, they are hypocrites, which put holiness in outward pomps.  
9 They worship me in vain. The Prophet speaketh word for word thus. Their fear was taught by the precept of men. But Christ doth faithfully and aptly yield the sense thus, God is worshipped in vain, where the will of men is thrust in for doctrine. Also by these words all voluntary religions, as Paul calleth them, Col. 2. 23. are evidently condemned. For, as we said, sith that God willbe worshipped after his own will, only he alloweth no new fashions of worshipping him to be imagined. Therefore when as man beginneth to wander out of the compass of the word of god, the more earnestly & curiously he applieth himself to worship him, the greater judgement he pulleth down upon himself: because religion is profaned by such inventions. The apposition consisteth in these words, teaching doctrines the precepts of men. For Christ affirmeth that they go astray, which in place of doctrine do thrust in the commandments of men: or which worship God after that rule. Therefore, sith obedience before God is better accepted than sacrifice, let this be holden as certain, that all feigned worshippings are vain before him, yea, as the Prophet testifieth, they are accursed and detestable.  
Matth. 15 Mark. 7 Luk. 6 
10 Then he called the multitude unto him, and said to them, hear and understand.  
11. That which goeth into the mouth defileth not the man, but that which cometh out of the mouth defileth the man.  
12. Then came his disciples, & said to him, perceivest thou not that the Pharises are offended in hearing this saying?  
13. But he answered & said, every plant which, mine heavenly father hath not planted, shallbe rooted up.  
14. Let them alone: they be the blind leaders of the blind, & if the blind lead the blind, both shall fall into the ditch.  
15. Then answered Peter and said to him, declare to us this parable.  
16. Then said jesus, are ye yet without understanding?  
17. Perceive ye not yet, that whatsoever entereth into the mouth, goeth into the belly, & is cast into the draft  
18. But those things which proceed out of the mouth, come from the hart and they defile the man.  
19 For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders.  
20 These are the things, which defile the man: but to eat with unwashed hands, defileth not the man.  
14. Then he called the whole multitude unto him, & said unto them, harken you all to me, and understand.  
15. There is nothing without a man that can defile him, when it entereth into him, but the things which proceed out of him, are they which defile the man.  
16. If any have ears to hear, let him hear.  
17. And when he came into an house away from the people, his disciples asked him concerning the parable.  
18. And he said unto them, what? are ye without understanding also? Do ye not know that whatsoever thing from without entereth into a man, cannot defile him.  
19 Because it entereth not into his heart, but into the belly, and goeth into the draft, which is the purging of as meats?  
20. Then he said that which cometh out of man, that defileth man.  
21. For from within, even out of the hart of men proceed evil thoughts, adulteries, fornications and murders.  
22. Thefts, covetousness, wickedness, deceit, uncleanness, a wicked eye, backbiting, pride, foolishness.  
23. All these evil things come from within, and defile a man.  
39 And he spoke a parable unto them, can the blind lead the blind? shall they not both fall into the ditch?   
10. He called the multidude unto him. Here Christ turning himself to such as were willing to be taught, doth more at large expound that which he had touched before, that the kingdom of God consisteth not in meat and drink, as Paul also teacheth. Ro. 14. 17. For, when as outward things by nature are clean, the use of them is also free and clean. Neither cometh the uncleanness of the good creatures of God. Therefore this is a general judgement, that uncleanness cometh not into man from without, but that the fountain is hid in himself. But by Synecdochen he saith, that out of the mouth of man cometh all those evils, which every man bringeth forth of him. For he alludeth to the present matter, as if he should have said, we do not draw in at our mouth uncleanness together with meat and drink: but all kind of filthiness floweth out from us.  
12. Perceivest thou not that the Pharises. Because the Scribes were very froward and unframeable, Christ bestowed not much labour in appeasing them, but had enough to do to reprove their hypocrisy & pride. So the offence which they had first conceived is doubled, where they see their washings not carelessly, but as it were professedly despised of Christ as trifles. Now, in that Christ doubted not to set their malicious and poisoned minds more on fire by pricking than so sharply, let us learn by his example not greatly to regard whether our doings and sayings please all men: yet the disciples (as it is the manner of rude and unlearned men) do gather by the hard success, that Christ answered dangerously and ill. For to this purpose tended their admonition, that Christ by correcting his oversharp speech, should endeavour to pacify their offended minds. This is almost a thing common to the weak, to judge evil of that doctrine, which they so received with unrighteous & envious ears. And certainly it were to be wished that the same might quietly and without offence have the allowance of all men: but sith Satan blindeth many men's minds, and inflameth their hearts even with madness, & holdeth many souls overwhelmed with a beastly blockishness, it cannot be that the true doctrine of salvation should savour with all men: but especially it is no marvel to see them exasperated, which nourish within them the poison of malice and untowardness. We must endeavour ourselves so far as lawfully we may, that no offence may arise of our manner of teaching. But it were a point of extreme madness for us to moderate as it were with greater wisdom the doctrine which we are taught of the heavenvly master. But we see how of his speech wicked & lewd men took occasion of offence: yea, we see how the show of offence which was maliciously taken, was handled on either side.  
13. Every plant. Because that the weak minds were wounded with that the doctrine had no better success, Christ would remedy that mischief. And he apply this remedy, there is no cause why good men should be troubled, or should the less honourably esteem of the doctrine, though it light upon many to their destruction. This place is ignorantly expounded of some, that all the inventions of men, and what soever proceedeth not out of the mouth of God, must be rooted up and pearishe● for CHRIST hath respect rather unto men, and the meaning is, that it is no marvel if the doctrine of salvation become deadly to the reprobate. For they are always carried headlong to destruction, that are appointed to the same. Understand therefore those that are planted with the hand of God, to be them, which by his free adoption are grafted into the tree of life: as jesaias also 60. 21. calleth the Church renewed by the grace of Christ, a graft planted by the Lord. Further, for that salvation cometh only of God's election, it is necessary that the reprobate do perish, by what means soever it be done: not that God will destroy the innocent, and them that are without fault, but because they of their own malice do turn to their own destruction whatsoever is offered them, though it be wholesome. So it cometh to pass, that the Gospel to them that willingly perish, is a savour of death to death, as Paul witnesseth, 2. Cor. 2. 16. For though it be proposed unto all men for salvation, yet it bringeth not forth this fruit but in the elect. Also it is the part of a faithful and good teacher, so to temper whatsoever he bringeth forth, that it may profit all men: but how oft soever it falleth out otherwise, let us comfort ourselves with this answer of Christ. And the similitude doth notably express the cause of the destruction not to be in the doctrne, but the reprobate, which have no root in God, having the doctrine set before them, do vomit out their hidden poison, that they might bring with haste that death upon themselves, to the which they were before appointed. Note that Christ specially meaneth the hypocrites, which for a time seem to be planted as the good trees: for the Epicures, which are notorious for their gross and infamous contempt of God, are not properly said to be like to trees: but they, in whom some vain show of godliness shineth. Such were the Scribes, which were aloft in the Church of God, no otherwise then the Ceders in Libanon: so that their falling away might seem the more absurd. Further, where Christ might have said, that they do worthily perish, which do unworthily refuse their salvation, he goeth deeper, and denieth that any man can always stand, except his salvation be established in God's election. In which words he plainly showeth that the first beginning of our salvation cometh of that grace, wherein God chose us unto himself for his children before we were created.  
14. Let them alone. He saith that they are unworthy, that there should any account be had of them: therefore, that there is no cause why their offence should much move us. From hence was gathered that old distinction of avoiding offences, which must be regarded, least offence be given to the weak: but, if any stubborn or malicious wicked person should take offence, that is not to be regarded: for, if we would satisfy the frowardness of all men, it were necessary that Christ, who is the rock of offence, should be buried. Therefore it is convenient to know the difference between the weak, which being offended by ignorance, do presently apply themselves to be cured, & the proud and froward, which take offences, lest the weak be troubled through our fault. But whereas the wicked will frowardly be troubled, let us without regard go through the midst of offences. For he that spareth not the weak brethren, treadeth them as it were under his feet, to whom we are commanded to reach our hand: but it were not convenient to regard others, into whose offences it is necessary to fall, if we desire to hold a right course. Further, where under pretence of offence it cometh to pass to those men to be alienated, and to fall away from Christ, they must be let alone, lest they draw us away with them.  
They are blind leaders of the blind. Christ declareth that they shall miserably pearish, who soever will bend themselves hither and thither after their pleasure: for when they will stumble in the plain way, it doth hereby appear that they are willingly blind. Now, to what purpose should any man suffer himself to be governed by them, except that he would fall into the same pit. And Christ, which sun of righteousness shineth to us, by the light of the Gospel not only showeth us the way, but will have the same preferred of us, not without cause calleth his Disciples back from that slothfulness, lest for the favour of blind men, they should wander as it were in darkness. Hereof we do also gather that they all are inexcusable, which under pretence of simplicity or modesty do deliver themselves to be deceived and to be snared in errors. Luke in rehearsing this sentence, noteth no circumstance, but generally sayeth that Christ used this similitude, as he mentioning many sayings of Christ, showeth not to what purpose they were spoken. And it might also have been, that Christ spoke this same thing oftener: yet I thought good to set it down in this place, because that other where there is not an apt place, and Luke declareth not the time when it was spoken.  
15. Peter answereth. Because the disciples do bewray overmuch rudeness, Christ doth correct and reprove them, and worthily: for that they were as yet without understanding, yet he ceaseth not to be their teacher. That which Matthew by name doth attribute to Peter, Mark reporteth that it was in the same sense demanded of all of them, & that is evident by the answer of Christ, where not only the ignorance of Peter, but of them all together is reproved. And the sum of it is, that men are not defiled with meats, but they have the filthiness of sins shut up within them, which do openly break forth into deeds & works. If any man do object the intemperancy of feeding to be an uncleanness, it is easily answered: for Christ speaketh not but of the native and lawful use of those things which God hath made subject unto us. To eat and to drink, is of itself a thing free and indifferent: if any corruption falleth out in the same, it springeth from man himself, and aught therefore to be accounted as an inward thing, and not an outward.  
19 For out of the heart come evil thoughts. Hereby we gather that which I gave warning of before, that the word mouth, was first used here of Christ, by reason of the circumstance of the present place, but now there is no mention of the mouth: but it is only said, that from the heart of man proceedeth what soever is unclean, and it doth defile with the filthiness of the same. Mark differeth in this from matthew, in that he reckoneth up many sins, as evil thoughts, wicked desires, which some translate covetousness, I had rather take the same generally. In like manner deceit and intemperancy, and those which do thereafter follow: but though the manner of speech is improper, it is sufficient to hold the meaning of Christ, that all vices do proceed out of the evil and corrupt affections of the heart. It is unproperly said, that the evil eye proceedeth of the heart, yet in the matter itself, there is nothing that is either absurd or doubtful: for that the unclean heart defileth the eyes, so as they become the servants or instruments of evil lusts. Neither yet doth Christ restrain every thing that is evil in man to manifest sins: but that he might more evidently show the heart of man to be the seat of all evils, he sayeth that the testimonies and fruits are apparent in the sins themselves. For the word De●iling or making unclean, in Greek is said to make Common: as a little before Mark said common hands, for unclean. And it is an Hebrew phrase: for because the Lord had separated the jews on this condition, that they might be severed from all the uncleanness of the Gentiles, what soever differed from this holiness, they called common or as profane.  
Matthew 15. Mark 7. Luke. 
21. And jesus went thence, & departed into the coasts of Tyrus and Sidon.  
22. And behold, a woman a Cananite, came out of the same coasts, & cried, saying unto him: Have mercy on me, O Lord, the son of David: my daughter is miserably vexed with a devil.  
23. But he answered her not a word. Then came to him his Disciples, and besought him, saying: send her away, for she crieth after us.  
24. But he answered and said, I am not sent, but unto the lost sheep of the house of Israel.  
25. Yet ●hee came and worshipped him, saying: Lord help me.  
26. And he answered and said: It is not good to take the children's bread, and to cast it to whelps.  
27. But she said: truth Lord: yet in deed the whelps eat of the crumbs, which fall from their master's table.  
28. Then jesus answered and said unto her: O woman, great is thy saith: be it to thee, as thou desirest: and her daughter was made whole as that hour.  
24. And from thence he arose, and went into the borders of Tyrus and Sidon, and entered into an house, and would that no man should have known, but he could not be hid.  
25. For a certain woman, whose little daughter had an unclean spirit, heard of him, & came and fell at his feet.  
26. (And the woman was a Greek, a Syrophenissian by nation) and she be sought him that he would cast out the devil out of her daughter.  
27. But jesus said unto her: let the children first be said: for it is not good to take the children's bred, & to cast it unto whelps.  
28. Then she answered, & said unto him: truth Lord: yet in deed the whelps eat under the table, of the children's crumbs.  
29. Then he said unto her: for this saying, go thy way: the devil is gone out of thy daughter.  
33. And when she was come home to her house, she found the devil departed, and her daughter lying on the bed.    
In this miracle we are taught how the grace of Christ begun to spread amongst the Gentiles. For though the full time was not yet come, wherein Christ should make himself known to the whole world, yet it pleased him to give some tastes of his common mercy, which at length was bestowed generally both to the jews and Gentiles after his resurrection. Also in the woman of Canaan is described a notable image of faith, that by making comparison, we might know that the promised redemption was worthily taken from the jews, whose ungodliness was so blockish. The woman which matthew calleth a Canaanite, is of Mark said to have been a Grecian, and by nation a Syrophenissian, wherein there is no difference: for we know that it was the common manner of speech amongst the jews, to call all foreign nations Grecians: and therefore that Antithesis between the Grecians and the jews is often sound in Paul. Also, when she was borne in the coasts of tire and Sidon, it is no marvel that she is called a Syrophenissean: when as the region had the name of Syria, and was a part of Phoenicia, and the jews very odiously called all the inhabitants of that land Canaanites. And it is to be supposed that the most part of them came of the people of Canaan, who being banished out of their country, took the next place of refuge in their banishment. They do both agree in this, that the woman came of a profane nation, not brought up in the doctrine of the law, that she came of her own accord to Christ in all humility to seek aid of him. The circumstance is also to be noted, which is set down by Mark, that Christ came not thither with banner displayed, but as a private man, that he might hide himself in that corner for a time. But Mark speaketh after the common sense of flesh: for though Christ foresaw by his divine spirit what should come to pass, yet in as much as he was the servant & ambassador of the father, he kept himself after the manner of man within the bounds of the calling laid upon him: therefore it is said that he could not do that, which as a man he would have done. In the mean while this circumstance hath great weight for the condemnation of the jews, that when Christ in open place did set before them the promised redemption with a loud voice and miracles annexed to the same, they remained blind and deaf, when yet they boasted themselves to be heirs of the covenant of the Lord, his peculiar people, and a priestly kingdom: and this woman which had none of these privileges with the children of Abraham, unto whom the covenant in show appertained not, not being called either with word or sign, cometh running of her own free will.  
22. Have mercy on me, O Lord. Though this woman was a stranger from the lords flock, yet she had gotten some taste of godliness: for without some knowledge of the promises, she could not have called Christ the son of David. For although the jews were almost fallen away from the pure and sincere doctrine of the law, or at the least were turned far aside from the same, yet the renowned fame of the promised redemption flourished. And when as the restitution of the church rested upon the kingdom of David, when as there was any speech of the Messiah, the name of the son of David was common among them, & this confession was in the mouth of all men. But when as true faith was worn out amongst them by the wonderful & incredible goodness of God it came to pass that the savour of the promises came to the nations that dwelled by them. Therefore, though this woman had not been familiarly taught by any master, neither yet had framed a faith in Christ unadvisedly to herself, but she conceived it out of the law and the prophets. Wherefore that dog servetus no less foolishly than wickedly abused this example, that he might strip faith bare & naked of the promises. After this sense, I deny not but that sometimes there may be a faith conceived, which always hath not an express & distinct knowledge of sound doctrine: so that we hold this, that faith doth always spring out of the word of God, and hath his beginning of the true principles, so that it may always be annexed to some light of true knowledge.  
23. But he answered her not. The Evangelists do divers ways commend the faith of this woman, as now of her invincible constancy. For when the silence of Christ was a kind of repulse, it is marvel that she was not overthrown with this temptation: but her diligence in praying, was a witness of her perseverance. Yet this seemeth to be contrary to the nature of faith and invocation, as Paul doth describe it to the Romans, chap. 10. 14. namely, that no man can pray rightly, except he have heard the word of God before. Who therefore will say that this woman is endued with faith, who when Christ held his peace of her own motion, breatheth forth her hope? But when as Christ speaketh & holdeth his peace two ways, it is to be noted though he then suppressed the words of his mouth, yet he spoke inwardly in the mind of the woman: and so this inward instinct was unto her in stead of outward preaching. Note also, that when her prayer arose of the hearing of faith, though Christ doth not presently answer, yet the doctrine which she once learned, doth always resound in her, that Christ the Redeemer should come. So the Lord often speaketh to his faithful ones, and withal holdeth his peace: for they trusting to the testimonies of the Scripture, where they hear him speaking, they doubt not but that he will be merciful unto them: and yet he doth not presently answer to their requests and petitions: but rather dissembleth his hearing of them. Therefore we see what the purpose of Christ was in holding his peace, not that he would quench the faith of the woman, but rather that he might sharpen her endeavour, and kindle her fervency. If that so little seed of doctrine brought forth so great fruit in this woman of Canaan, nothing is more unseemly, then that we should fall away, if at any time he hold us in suspense, & doth not yield us presently a kind answer.  
Send her away. The disciples do ask nothing in her favour: but because her importunity is troublesome unto them, they desire that she may be sent away by any means. But it was a very childish device, that the Papists under this pretence endeavoured to bring in the Saints that are dead to be our patrons: for if we should grant that this woman entreated the disciples either to speak for her, or to favour her (which yet cannot be gathered of the text) yet there is an other reason or state of them that are dead, and of them that are alive. Note further, that the disciples do hear her disdainfully: and if they had had the mind to help her with their patronage, yet they obtain nothing.  
24. I am not sent. He rendereth a reason unto his Apostles, why he heareth not the Cananite, because he would employ himself wholly upon the jews, to whom only he was sent a minister of the grace of God. Therefore, of his calling and commandment of the father, he argueth that no help is to be yielded unto strangers, not that the power of Christ should be always enclosed in so narrow bounds, but because the circumstance of the time did so require, that he beginning at the jews, should then especially apply himself to them. As it was said, Mat. 10. 5. And the partition wall was not broken down before the resurrection, that Christ might preach peace to the Gentiles, which were strangers from the kingdom of God. Ephes. 2. 14. Therefore he then forbade the Apostles to go any other where before they did sow the first seed of the Gospel in judea. Therefore it is true that he saith in this place, that he is not sent but to the jews only, until at length the Gentiles should succeed in their order. Further, he calleth not only the elect the sheep of the house of Israel, but who soever came of the stock of the holy fathers: because the Lord comprehended all in the covenant, and the redeemer was generally promised unto all, as also without exception he revealed and offered himself unto all. This also is worthy to be noted, that he sayeth he was sent to the lost sheep: As in an other place he sayeth, that he came to save that which was lost, Math. 18. 11. and Luke 19 10. Now sith at this day his grace is common to us with the jews, we do gather what our condition is, until he appear unto us a saviour.  
25. She came and worshipped him. This woman seemeth to strive with a stout obstinacy, so as she would wrest somewhat from him against his will: but it is not to be doubted but that the faith which she had conceived of the goodness of the Messiah so encouraged her. And that precise denial of Christ to be any part of his office, which repugnancy terrified not her, nor withdrew her from her purpose, which came of this, that she being wholly settled in the former feeling of faith which I spoke of, admitted nothing contrary to her hope. And this is a true trial of faith, when by no means we suffer the general principle of our salvation, which is grounded upon the word of God, to be shaken in us.  
26. It is not good to take the children's bread. Christ now with a sharper answer than the former, seemeth to take away all hope: for he doth not only teach, that what grace soever he received of the father, belongeth to the jews, and must be employed upon them, except they should be defrauded of their peculiar right: but very reproachfully he compareth the women herself to a dog, signifying that she was unworthy to be made partaker of his grace. But that the meaning may be made plain unto us, it must be known that he calleth not here the children's bread, all the gifts of God, but only those which peculiarly belonged to Abraham and to his posterity. For, from the beginning of the world God's goodness was so spread abroad in every place, that it filled the heaven & the earth, so that all mortal men felt him for their father: but because he vouchsafed to bestow greater honour upon the children of Abraham, then upon the rest of mankind, that is called the children's bread, what soever properly pertaineth to that adoption, whereby the jews only were chosen to be the children. The Gentiles do enjoy in common the light of the Sun, the breath of life, the nourishments of the earth, together with the jews: but the blessing which was hoped for in Christ, rested only in the house of Abraham. Wherefore, to cast that forth in common without difference, which God with a singular privilege appointed for one nation, was nothing else but an abolishing of the covenant of God. For by this means the Gentiles should be made equal with the jews, who should excel them as it was meet. Therefore Christ useth the word Casting, signifying that that is not well placed, which is taken from the Church of God, and made common for profane men. But this aught to be restrained to that time, when God was only called upon in judea. For since the Gentiles are taken into the fellowship of the same salvation (which is done where Christ shineth every where by the Gospel) that difference is taken away, so that they which were dogs before, are now accounted amongst the children. But here the pride of the flesh must of necessity be overthrown, when we hear that from the beginning we are dogs. The excellency of man's nature was greater from the beginning, in the which the image of God did shine, then that so reproachful a name should light upon all the Gentiles, yea even upon kings, whom God adorned with his own title: but the sin and falling away of Adam brought it to pass, that the Lord should worthily cast into the dunghill with dogs, them that are degenerated by the offence of the first father: Especially, where the comparison is made between the jews which are exempted from the common sort, and the Gentiles which are banished from the kingdom of God. The purpose of Christ is more evidently declared by Mark, where it is said: Let the children first be sed. For he admonisheth the Cananite that she doth preposterously: for that she as it were spieth to the table at the midst of supper. But though he specially regarded the examining of the woman's faith, yet he also teacheth how horrible a vengeance remaineth for the jews, which refused so incomparable a good thing freely offered unto them, which he denied to others earnestly and fervently desiring the same.  
27. Truth Lord. The answer of the woman declareth that she was not carried with a blind or blunt violence, so that she would directly stumble at the saying of Christ. For whereas God preferreth the jews before others, she also leaveth that honour of adoption unto them, and saith that she will not hinder, but that Christ according to the order prescribed by God, should satisfy them: only she desireth that a few crumbs, falling as it were unawares, may come to the dogs. And certainly God did never so shut up his grace amongst the jews, but that he scattered a little taste at the least of the same amongst the Gentiles. Therefore nothing could be more aptly or better spoken to express the grace of God, which then sprang amongst them.  
28. Great is thy faith. First he praiseth the faith of the woman, than he sayeth, that he granted her prayers for her faith sake. Further, the greatness of her faith especially showed itself in that, that it being guided only with a little spark of doctrine, she not only knew the proper office of Christ, and attributed unto him a celestial power, but constantly she went forward through hard lets, suffered herself to be set at nought, so that she might hold that which she hoped for, that she should not be without the aid of Christ. To be short, she so seasoned her confidence with humility, that she would not arrogate any thing rashly unto herself: neither yet with the feeling of her own unworthiness would she shut the fountain of the grace of Christ out from her. But by the commendation of this profane woman, is the unthankfulness of this people condemned, who boasted that they were dedicated to God. But how this woman might be said to believe rightly, who was not only destitute of the promise of Christ, but is beaten away with his word clean contrary, I have showed before. For though that sharply in show he refuseth her prayers, yet being persuaded of the salvation promised of God through the Messiah, she ceaseth not to hope well: and therefore she thinketh that the gate is shut against her, not that she should altogether be driven away, but that she should more earnestly endeavour with her faith to pierce through the chinks of the same. The last clause containeth profitable doctrine, that faith obtaineth any thing of the Lord, because that he so much esteemeth the same, that he is always ready to grant our requests so far as it is expedient.  
Matthew 15. Mark 7. Luke. 
29. So jesus went away from thence, and came near unto the sea of Galilee, and went up into a Mountain, and sat down there.  
30. And great multitudes came unto him, having with them, halt, blind, dumb, maimed, and many other, and cast them down at jesus feet, and he healed them.  
31. In so much that the multitude wondered, to see the dumb speak, the maimed whole, the halt to go, and the blind to see, and they glorified the God of Israel.  
32. Then jesus called his disciples unto him, and said: I have compassion on this multitude, because they have continued with me already three days, and have nothing to eat, and I will not let them departed fasting, lest they faint in the way.  
33. And his disciples said unto him: Whence should we get so much bread in the wilderness, as should suffice so great a multitude?  
34. And jesus said unto them: How many loaves have ye? And they said, seven, and a few little fishes.  
35. Then he commanded the multitude to sit down on the ground.  
36. And took the seven loaves & the fishes, and gave thanks, and broke them, and gave to his disciples, and the Disciples to the multitude.  
37. And they did all eat, and were sufficed, and they took up of the fragments that remained, seven baskets full.  
38. And they that had eaten, were four thousand men, beside women and little children.  
39 Then jesus sent away the multitude, and took ship, and came into the parts of Magdala.  
31. And he departed again from the coasts of Tyrus and Sidon, and came unto the sea of Galilee, through the mids of the coasts of Decapolis.  
32. And they brought unto him, one that was deaf, and stambered in his speech, and prayed him to put his hand upon him.  
33. Then he took him a side from the multitude, and put his fingers in his ears, and did spit, and touched his tongue.  
34. And looking up to heaven, he sighed & said unto him: Ephata, that is: Be opened.  
35. And strait way his ears were opened, and the string of his tongue was loosed, and he spoke plain.  
36. And he commanded them that they should tell no man: but how much soever he forbade them, the more a great deal they published it.  
37. And were beyond measure astonished▪ saying: He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.  
Mark 8. 1. In these days, when there was a very great multitude, & had nothing to eat, jesus called his disciples to him and said unto them.  
2. I have compassion on the multitude, because they have now continued with me 3. days, and have nothing to eat.  
3. And if I send them away fasting to their own houses, they would saint by the way: for some of them came from far.  
4. Then his disciples answered him, how can a man satisfy these with bread here in the wilderness.  
5 And he asked them: how many leaves have ye? And they said, seven:  
6. Then he commanded the multititude to sit down on the ground: and he took the 7. loaves & gave thanks, broke them, and gave to his disciples to set before them, and they did set them before the people.  
7. They had also a few small fishes: & when he had given thanks, he commanded them also to be set before them.  
8. So they did eat and were sufficed, and they took up of the broken meat, that was left, seven baskets full.  
9 (And they that had eaten, were about 4. thousand) so he sent them away.  
10. And anon he entered into a ship with his disciples, and came into the parts of Dalmanutha.    
29. So jesus departed away from thence. Though matthew and Mark do without doubt speak of one and the same return of Christ out of the parts of Sidon, yet in some things they do much differ. This is a small matter that one of them sayeth, that he came into the parts of Magdala, and the other into the parts of Dalmanutha: for when as they were cities standing near together, situated upon the lake Genesareth towards mount Thabor, it is no marvel that the country lying between them, be called by both their names. And Decapolis was so called of ten cities, and because it was the region lying between Phoenicia and the sea coast of Galilee, which way Christ was to pass when he returned from Phoenicia into Galilee of juda. There seemeth to be greater difference, in that matthew sayeth that he healed many diseased with divers kinds of sickness: and Mark maketh mention only of one deaf man. Yet this knot also is easily dissolved: for Mark chose that miracle to set down which was done by the way, the fame whereof being spread, moved the inhabitants of that country every where, to bring forth more unto Christ to be healed. For we know that the Evangelists do not curiously set down all things: but they are so spare in reporting of the miracles, that they touch only a few things for an example. Also it was sufficient for Mark to show one example, wherein the power of Christ was manifested, even as he doth in others such like, which follow a little after.  
MAR. 32. They brought unto him a deaf man. To what purpose they prayed him to lay his hand on him, may be gathered by the former places: for the laying on of hands was a solemn sign of blessing, whereby the gifts of the holy ghost were also given. And without doubt Christ often used this rite, so that these men demanded nothing but that they knew he had used heretofore. But Christ useth other signs: for he toucheth the tongue of the dumb man with his spittle, and putteth his finger into his ears. The only laying on of his hands, had been effectual enough: yea, though he had not moved his finger, he could have done this only with a beck: but it appeareth that he used signs frankly, as was most for the profit of men: as now, putting spittle to his tongue, he would declare that the gift of speaking cometh from him alone: thrusting his finger into his ears, he taught that it was a gift proper to him, as it were to boar open the deaf ears, for it is needless to run to allegories: and we see, they that have most subtly dallied in that course, are so far from bringing forth any thing that is sound, that they rather make the scripture to become a jesting stock. Therefore let this one thing satisfy discreet readers, that we obtain of Christ both speech and hearing by prayer, inso much as he infuseth his force to our tongues, and pierceth into our ears with his fingers.  
That he removeth the deaf man from the multitude, he doth it partly of that purpose, that he would not show the glory of his godhead to the rude, and such as were not as yet fit witnesses, but that they should behold the same a far off: partly, that he might the more freely power forth his servant prayer. For that he looked up to heaven, and sighed, was a sign of a vehement affection: whereby is perceived how great his love was towards men, whose miseries he so bewailed. Neither is it to be doubted, but by the taking of spittle out of his own mouth, to put into his mouth, and by putting his fingers, his will was to testify and to show the same kind and loving affection. Yet he declareth that he hath great power in curing all diseases, and in giving health, when as he simply commandeth the tongue and ears to be opened. Neither was it without consideration, that Mark setteth down that Chalde word, but that it might testify the divine power of Christ. Amongst other trifles wherewith foolish men defiled baptism, here they also had one Apish jesting toy. By the which example we are admonished, that there is no end of licentiousness, when men begin to dally with the mysteries of God at their own pleasure.  
36. He commanded them, that they should tell no man. Though there are many interpreaters which wrest these commandments into an other sense, as if Christ had purposely provoked them to spread the fame of the miracle: yet that seemeth to me to be the more simple meaning, which I alleged other where, that his purpose only was to defer it to an other time more convenient and sit. Wherefore I think not otherwise, but that their zeal was unadvised, while they being commanded to hold their peace, do haste to speak. Yet it is not to be wondered at, that men not accustomed to the doctrine of Christ, should be carried with so great a zeal, when it was not convenient. Yet Christ turneth that to his own glory, which was unadvisedly attempted by them: because both the miracle was known, and that whole region despising the author of heavenly gifts, was made inexcusable.  
37. He hath done all things well. After that matthew had gathered many miracles together, he addeth at the length this clause, the multitude wondered and gave the glory to the God of Israel: namely, because that God showing his power by unwonted means, renewed the remembrance of his covenant. But in Marks words, the figure Antithesis may be understood: for whereas the rumour of Christ was very divers, the multitude gave testimony that they were wicked and malicious people, who soever would speak evil of his deeds, when as all his works rather deserved high praise, than so to be quarreled at. And we know that the sense of nature teacheth that nothing is more unrighteous, then to draw good works into blame and hatred.  
MATH. 32. I have compassion on this multitude. Hear is a miracle set down not unlike the other, which we expounded a little before: this is the only difference, that where before Christ fed five thousand men with five loaves and two fishes: now four thousand are fed with seven loaves and a few fishes. Also, when twelve baskets were filled with fragments then, now of greater abundance fewer broken meats remain. Hereby we learn that the power of God is not tied to means or helps, neither is it any matter before him, whether it be great or little: as jonathan said, speaking of his small army, & of the huge multitude of his enemies, ●. Sa. 14. 6. And as the blessing of God satisfied as well with one loaf as with 20. is enough to feed a great multitude: so if that be wanting, a hundred loaves shall not suffice to feed ten men: for where the staff of bread shallbe broken, though the meal be yielded by weight from the mil, and the bread from the oven, yet shall it not avail to stuff the belly by devouring it. The three days fasting whereof Christ speaketh, must be understood, not that they abide three days without meat, but because there was no great provision in those desert places, so that of necessity there wanted ordinary food. Also, that in those hot regions, there is less stomach to eat, then under our gross and cold air, wherefore it is no marvel, if they abstained the longer from meat.  
33. Where should we get so much bread in the wilderness. The disciples do bewray too beastly a blockishness, that then at the least they call not to mind, that which they had learned of the power and grace of Christ, which they might have applied to this present use: but as if they had never seen any such thing, they forget to seek for remedy of him. And because the like sluggishness doth daily creep upon us, so much more heed must be taken, lest at any time our minds be withdrawn from considering the benefits of God: that the experience of the times past may teach us hereafter, to hope for the same that God hath now once or oftener bestowed upon us.  
matthew 16. Mark 8. Luke. 12. 
1. Then came the pharisees and Sadduces, and did tempt him, desiring him to show them a sign from heaven.  
2. But he answered and said unto them: when it is evening, ye say fair weather: for the sky is red.  
3. And in the morning ye say. To day shallbe a tempest: for the sky is red and lowringe: O hypocrites: ye can discern the face of the sky, and can ye not discern the signs of the times.  
4. The wicked generation and adoulterous seeketh a sign, and there shall no sign be given it: but the sign of the Prophet jonas: so he left them, and departed.  
11. And the pharisees came forth, and began to dispute with him, seeking of him a sign from heaven, & tempting him.  
12. Then he sighed deeply in his spirit, and said: why doth this generation▪ seek a sign? Verily I say unto you, a sign shall not be given unto this generation.  
13. So he left them, and went into the ship again, and departed to the other side.  
54. Then said he to the people, when ye see a cloud rise out of the West▪ strait way ye say a shower cometh, and so it is.  
55. And when ye see the South wind blow, ye say that it will be hot, and it cometh to pass.  
56. Hypocrites, ye can discern the face of the earth, and of the sky: but why discern ye not this time?  
57 Yea, and why judge ye not of yourselves what is right?   
1. Then came the pharisees. Mark sayeth that they began to dispute: whereof may be gathered, that when they were overcome with reasons, this was their last refuge, as obstinate men so oft as they are driven to extremities, yet lest they should be enforced to subscribe to the truth, they commonly use to pretend somewhat besides the cause. And though the manner of their disputation is not expressed, yet it seemeth likely to me that they brabled about the calling of Christ, why he durst innovate any thing, why he lifted up and bore himself so high, as if that by his coming the kingdom of God should be restored to the estate of the same. When there remained nothing that they might object against his doctrine, they desired to have a sign given them from heaven. But it is certain that they would not have yielded more to a hundred signs, than they did to the testimonies of the scripture. Note also that the power of Christ was manifested to their sight already by many miracles, and might as it were be handled with their hands. They despise the signs whereby Christ revealed himself familiarly unto them, therefore how much less would they profit by an obscure sign fetched from far. So the Papists at this day, as if the doctrine of the Gospel had never been established, do desire to have it confirmed unto them by new miracles. It is also to be noted that when the pharisees had great contention with the Sadduces, neither was it only a bitter hatred, but there were daily hot strifes between them: yet now they do mutually join together against Christ: so when the wicked are at debate, yet their deadly discords hinder them not, but that they will conspire against God, and as it were by making leagues, they do join hands together to ou●throwe the truth. By the word Tempting▪ the Evangelists do sign●●●e that they came not with sincere minds, nor with a desire to learn: but to take him by deceit, for that they thought should be denied them, or at the least that Christ could not do it, as they imagined. For because they accounted no better of him but vilely and basely, they had no other purpose, then by showing his base estate, to overthrow that estimation which he had heretofore gotten amongst the people. So the unbelievers are said to tempt God, as oft as they not obtaining what soever their pleasure desireth, do fall to murmuring, and do charge God with want of power.  
2. When it is evening. In these words Christ declareth that his power is sufficiently declared, so that they might know the time of their visitation, if they did not flee the open light, by the shutting of their eyes of their own accord. And he useth a notable similitude and very fit for the purpose: though the course of the air is changeable, so that now of a sudden a tempest riseth, now unlooked for it waxeth clear: yet nature directing them, men by signs do prognosticate before, whether the day shall be fair or foul. Therefore Christ demandeth why they do not know the kingdom of God, being revealed by as evident signs as the other: for hereby it certainly appeared that they were too much given to earthly and transitory commodities, contemning what soever pertained to the heavenvly and spiritual life: and they were not thus blind so much by ignorance, as of wilful malice.  
Therefore he calleth them also hypocrites, because they feigned to seek that, which being showed them, they would not see. Further, the same reproof doth almost appertain to the whole world: for because that men do bend their wit, and apply their senses to the present use, there is almost no man who is not wise enough in this behalf, or at the least having obtained some mean knowledge, followeth that which is expedient. Then whereof cometh it, that we understand not those signs whereby God calleth us unto him, but because that every man giveth himself to a wilful sluggishness? The calling of Christ and the present offering of eternal salvation was manifested to the Scribes as well by the law and the Prophets, as by his own doctrine which was confirmed by miracles. There are very many such at this day, which do pretend that in doubtful matters they have just cause to suspend their judgement, because that a resolute determination must be weighted for: Nay, they think this a point of great wisdom, of purpose to avoid all inquiry after the truth. As though it were not a point of great slothfulness to neglect the eternal salvation of souls, when as they so diligently provide for those things which are of the flesh and of the earth, and in the mean season to pretend vain excuses of gross and deep ignorance. But certain unlearned men do gather too much absurdly out of this place, that it is not lawful by looking into the sky to judge either of temperature or of storms: For Christ rather of the right course of nature argueth that they should justly pearish for their unthankfulness, which are so quick wicked in things pertaining to this present life, and do wittingly and willingly overwhelm the heavenly light with their own blockishness.  
Mark addeth, that Christ sighed in spirit, in which words he declare it that he took it grievously & bitterly, when he saw these unthankful men so stubbornly to resist against God. And certainly, it becometh all them that are studious of the glory of God, and careful of man's salvation, that nothing wound them deepelier with sorrow, then when they see the unbelievers of set purpose stop up from themselves the means whereby they should believe, and to apply all the wit they have to that purpose, that they might darken the light of the word and works of God with their mists. I think that the word Spirit is put here Emphatically, that we might know that this sigh● came of the deep affection of his heart, lest any Sophister should say that Christ made but an outward show of sorrow, which he felt not inwardly. For it could not be otherwise but that holy soul which was governed by the spirit of zeal, should be altogether grieved at such ungodly frowardness.  
57 Why judge you not of yourselves, Hear Christ openeth the fountain from whence the mischief sprang, and toucheth the boil itself, as it were with a lance: namely, for that they descended not into their own consciences, nor made there any search with themselves before God what is right. For hereof cometh it, that the hypocrites are so proud in their quarreling, and that they cast forth such arrogant speeches into the air without regard: they gather not their senses together, neither do they set themselves before the judgement seat of GOD, that truth being once known, might have the victory. Further, that which Luke sayeth was spoken to the multitude, differeth not from that which matthew and Mark report: because that it is probable that Christ did generally bend his speech against the followers and disciples of the Scribes, and other such like contemners of God, whom he saw to be too many: so that this complaint or rebuke lighted upon the whole company of those lewd ones.  
MATH. 4. The wicked generation. This place was expounded in the 12. chapter. And the sum is, that the jews were satisfied with no signs, but that their wicked desire did still provoke them to tempt God. Neither doth he simply call them an adoulterous generation, because they desire any sign, which God sometime granteth to his children: but because they or purpose provoke God, therefore he sayeth that he shall be restored to them again alive, as jonas was. So Mat. reporteth. Mark maketh no mention of jonas, yet hath the same sense. For this neither could serve for a sign unto them, that Christ being raised from the dead, would send forth the sounding voice of his gospel into all places.  
Matthew 16. Mark 8. Luke 12. 
5. And when his disciples were come to the other side, they had forgotten to take bread will them.  
6. Then jesus said unto them: Take heed and beware of the leaven of the pharisees and Sadduces.  
7. And they thought in themselves, saying: It is because we have brought no bread.  
8. But jesus knowing it, said unto them: O ye of little faith, why think ye thus in yourselves, because ye have brought no bread?  
9 Do ye not yet perceive, neither remember the five leaves, when there were five thousand men, and how many baskets took ye up?  
10. Neither the seven leaves, when there were 4000 men, and how many baskets took ye up?  
11. Why perceive ye not, that I said not unto you concerning bread, that ye should beware of the leaven of the pharisees and Sadduces?  
12. Then understood they that he had not said that they should beware of the leaven of bread, but of the doctrine of the pharisees and Sadduces.  
14. And they had forgotten to take bread, neither had they in the ship with them but one leaf.  
15. And he charged them, saying: Take heed, and beware of the leaven of the pharisees, and of the leaven of Herode.  
16. And they thought among themselves, saying: It is because we have no bread.  
17. And when jesus knew it, he said unto them: Why reason ye thus, because ye have no bread? perceive ye not yet, neither understand? have ye your hearts yet hardened?  
18. Have ye eyes and see not? and have ye ears and hear not? and do you not remember?  
19 When I broke the five leaves among the five thousand, how many baskets full of broken meat took ye up? they said unto him, twelve.  
20. And when I broke seven among four thousand, how many baskets of the leavings took ye up? and they said, seven.  
21. Then he said unto them: how is it that ye understand not?  
1. In the mean time, there gathered together an innumerable multitude of people, so that they trod one an other: and he began to say to his disciples: first, take heed to yourselves, of the leaven of the pharisees, which is hypocrisy.   
5. When the disciples were come. Hear Christ of the former matter taketh occasion to exhort his disciples, to keep themselves from all corruptions which might hinder sincere godliness. The pharisees had been there a little before, who had given testimony of a poisoned frowardness: The Saducees had kept them company: of the other side Herode a most vile adversary and corrupter of sound doctrine. The disciples being amongst these dangers, it was necessary that they should be warned to look to themselves: for when as the wisdom of man doth incline of itself to vanity and errors, when lewd devices, false doctrines and such other mischiefs do compass us about, there is nothing more easy for us then to fall away from the true and natural purity of the word of God. If it come to pass that we be so ensnared, it can never be, that true Religion should have full possession of us. But that the matter may more evidently appear, let us consider Christ's words.  
6. Take heed of the leaven of the pharisees. Mat. joineth the Sadduces with the pharisees. Mark putteth Herode in those secondes room. Luke maketh mention only of the pharisees. Though it is uncertain whether Luke rehearseth the same speech of Christ: and defineth the leaven to be hypocrisy, & also doth briefly set down this sentence, as if there were no doubtfulness in the words. And though the Metaphor of leaven, which is here applied to false doctrine, might other where be transferred to hypocrisy of life and behaviour, or else that the same was spoken twice: yet there is no absurdity if we say that those sayings, which the other two, according to the course of the history, do set forth more largely, by Luke are touched somewhat otherwise, as not in the same place, or order, so that yet there be no difference in the matter. If it be lawful to follow this conjecture, hypocrisy shall signify somewhat else then a counterfeit and feigned show of wisdom, namely the fountain itself and matter of vain pomp, which boasting of some great thing before men, is of no estimation before God. For as the eyes of the Lord, as jeremy witnesseth 5. 3. behold the truth: so by his word he directeth the faithful in perfect holiness, that with a perfect and sincere heart they may cleave unto righteousness, according to that saying, Deut. 10. 12. And now O Israel, what doth the Lord require of thee, but that thou shouldest cleave unto him with all thy heart, and with all thy soul? But on the contrary side, the spiritual worship being neglected, they do bring in the traditions of men, fading colours, as if God could be caught with such baits. For although the outward ceremonies serve to make a show, yet before God they are but childish tri●●es, further than we be exercised by them in true holiness. Now we understand why Luke put hypocrisy in stead of feigned doctrine, and under this name he comprehendeth the leavens of men, which do only puff up with a vain show, and before God have no soundness in them: nay, they draw the minds of men from the right study of godliness to vain rites not to be esteemed. But because that Matthew his exposition is plainer, it shall be best to rest upon that. When the Lord had reproved the Disciples, they at the length understood, that they were commanded to take heed of the doctrine, it is certain that this was the meaning of Christ, to arm them against the present corruptions, with the which they were compassed on every side. And therefore he speaketh expressly of the pharisees and Sadduces, because those two sects tyrannously reigned at that time in the Church, and with their corrupt doctrines they overwhelmed the doctrine of the Law and of the Prophets, so that there remained almost nothing sound or perfect? Further, it is demanded wherefore Mark putteth Herode amongst the number of false teachers, who professed no such thing: I answer when as he was half a jew degenerate and unfaithful, he endeavoured by all the subtleties he could to draw the people after him. For this is the manner of all Apostates to add some mixture, that a new Religion may spring, which may abolish the former. Therefore, because that he endeavoured craftily to overthrow the principles of the true and ancient religion, that that religion might at the length flourish, which should be most agreeable to his tyranny: and because he endeavoured to bring in a new kind of judaisme, the Lord doth not without cause command also to beware of his leaven. For as the Scribes scattered their errors out of the temple of God: so Herodes court was an other shop of sathan, for the forging of other errors. As we see the like in Popery at this day, Antichrist doth not vomit his subtleties only out of the Churches and dens of Sophisters and Monks: but he also proppeth up his kingdom with the help of courtly divinity, so as he will omit no craft. And as Christ then met with those present evils, and gave his warning to beware of that which was most noisome: we being warned by this example, let us learn wisely to weigh what corruptions may annoy us. A man may sooner mix fire and water together, then make the inventions of the Pope to agree with the Gospel. Therefore who soever desireth with good faith to become Christ's disciple, let him study to keep his soul pure from those leavens. If he be now already infected with the same, let him labour so much the more in cleansing himself, until no more dregs nor filthiness stick in him. And now, because that on the other part troublesome men do attempt divers ways to corrupt sound doctrine, the faithful must watch diligently for the avoiding of such subtleties, so as they may celebrate a continual passover with the sweet bread of truth. And because that vile wickedness, noisome leaven, and most deadly poison overwhelmeth now every place, let men employ all their senses to this warning most necessary of all.  
1. Why think you thus in yourselves. The disciples do again declare how evil they have profited both by their master's doctrine, & also by his wonderful works. For that which he had said of taking heed of leaven, they so took as if Christ would only draw them from the outward fellowship. For because that it was a custom received amongst the jews, that they should not eat meat together with profane men, the disciples thought that the pharisees were of the same sort & number. And this ignorance was to be tolerated in some sort: but because they forgot so late a benefit, they think not that the remedy is in Christ's hand, that they should not be compelled to defile themselves with meat and drink: he rebuketh them more sharply, as they were well worthy, and certainly this unthankfulness was too gross, when as they had so lately seen bread created of nothing for the satisfying of many thousands of men, and that being twice done, now to take care for bread, as if the same power were not remaining in the master still. By the which words we do gather that all they are condemned of infidelity, which having once or twice tried the power of God, do afterward distrust. For as faith nourisheth the remembrance of the gifts of God in our hearts, so except the same faith be overwhelmed they will never be forgotten.  
●●. They understood that he had spoken of the doctrine. It is not hard to be understood, but that Christ opposeth this word leaven against the simple and pure word of God. Christ taketh the same before in the good part, when he said that the Gospel was like to leaven: but the scripture for the most part doth hereby signify any thing that is added, whereby the natural purity of any thing is hindered. But in this place these two contraries do without doubt answer the one to the other, the simple truth of God and the inventions, which men devise out of their own brain. Neither is there any cause why any sophister should seek to slip away, denying this to be understood of every doctrine: because there can no other doctrine be found, which beareth the name of pure and sweet doctrine, then that which proceeded from God. Whereof it followeth that what mixture soever cometh from any other, is called heaven. As Paul 2. Cor. 11. 3. also teacheth that the faith is corrupted assoon as we are drawn from the simplicity that is in Christ. Now is it to be seen, whose doctrine the Lord would have them to beware of. Then certainly was the ordinary power of the Church in the hands of the Scribes and Priests, amongst whom the pharisees were chief. When as Christ by name warneth his from their doctrine, it followeth that they all must be refused which mix their own inventions with the word of God, or which thrust in any strange thing, what degree of honour soever they are placed in, or what proud title soever they bear. Wherefore accursed and corrupt is their subjection which submit themselves to the traditions and laws of the Pope.  
matthew. Mark. 8 Luke.  
2●. And he came to Bethsaida, and they brought a blind man unto him, and desired him to touch him.  
23. Then he took the blind by the hand, and led him out of the town, and spit in his eyes, and put his hands upon him, and asked him if he saw 〈◊〉.  
24. And he looked up, and said, I see men: for I see them walking like trees.  
25. After that, he put his hands again upon his eyes, and made him look again. And he was restored to his sight, and saw every man a far off, clearly.  
26. And he sent him home to his house, saying ●●●ther go into the town, nor tell it to any in the town.    
This miracle, the declaration whereof is omitted by others, seemeth to be reported by Mark, especially for this circumstance, that Christ did not at once, as he was often wont to do, but by little and little restore the blind man his sight: the which it is likely that he did to this end, that he might in this man set an example of his free disposation, that he is not bound to any certain rule, but that he may show his power either this way or that. Therefore he doth not open the eyes of the blind so presently, that he may see clearly with them: but he instilleth a dark and a confuse sight into them: then by putting his hands upon them again, he giveth them a perfect sight: so the grace of Christ, which before was suddenly powered upon others, cometh as it were drop by drop into this man.  
24. I see men. The blind man was asked this question for the disciples, that they might know that somewhat was now given him: but yet that there was but a little beginning only, and not fully healed. Therefore he answereth that he seethe men, because he seethe some walking, which are strait like unto trees. By which words he confesseth, that his sight is not so clear, as to discern men from trees: but yet that he can see now a little: because that by their motion he guesseth them to be men, whom he seethe to be of a strait stature: in which sense he also saith, that they are like unto trees. Wherefore we see that only by conjecture he saith that he seethe men.  
26. He sent him home to his house. That Christ suffered him not to return to Bethsaida, where many might have been witnesses of the miracle, some think that it was done, because that Christ would punish the inhabitants of that place by depriving them of the use of his savour. Whatsoever the cause was, it is certain that he wrought not this miracle to that end that it should always be buried, but he would have this with many others kept secret, until that the sins of the world being washed away by his death, he should ascend into the glory of the father.  
Matth. 16. Mark. 8. Luke. 9 
13. Now, when jesus came into the snastes of Caesarea Philippy, he asked his disciples, saying, whom do men say that I the son of man am?  
14. And they said, some say, john Baptist: and some Elias: and others jeremias, or one of the Prophets.  
15. He said unto them, but whom say ye that I am?  
16. Then Simon Peter answered, and said, Thou art the Christ the son of the living God.  
17. And jesus answered, and said to him▪ Blessed art thou Simon, the son of jonas: for flesh and blood hath not revealed it unto thee, but my father, which is in heaven.  
18. And I say also unto thee, that thou art Peter, and upon this rock I will build my Church: and the gates of hell shall not overcome it.  
19 And I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind upon earth, shallbe bound in heaven: and whatsoever thou shalt lose on earth shallbe loosed in heaven.  
27. And jesus went out, and his disciples into the towns of Caesarea Philippi. And by the way he asked his disciples, saying unto them, whom do men say that I am?  
28. And they answered, some say, john Baptist: and some, Elias, and some, one of the prophets.  
29. And he said unto them, but whom say ye that I am? Then Peter answered and said unto him, thou art the Christ.  
18. And it came to pass, as he was alone praying, his disciples were with him, & he asked them, saying, whom say the people that I am?  
19 They answered and said, john Baptist: and others say, Elias: and some say that one of the old prophets is risen again.  
20. And he said unto them, but whom say ye th●● I am? Peter answered & said, the Christ of God.   
13. Into the coasts of Caesarea Philippi. Mark saith that this communication was had by the way: and Luke; when he had prayed, and had none with him but his disciples: Matth, doth not so exactly note the time: yet it is certain that the three do report the same history: & it may be that Christ in that journey, after he had made some stay and prayed, demanded this of his disciples. Also because there were two Caesareaes: that was ancient and more famous, which was first the tower of Straton: and this is situated at the foot of Mount Libanus, not far from jordan, the epithet is added for difference sake. For though some think that it was built in the same place, where the town Dan stood in times past: yet, because it was lately built by Philip the Tetrarch, it was called Philippy. Whom do men say that I am? This may seem to be the meaning, what should be the common fame of the Redeemer, who was become the son of man: Yet the question is otherwise: namely, what opinion men had of jesus the son of Mary: And after his manner he calleth himself the son of man, as if he should have said, whilst I am now clothed with flesh, & am conversant upon the earth, as one of the sons of men, what judgement is there of me? But the purpose of Christ was thoroughly to strengthen his disciples in an assured faith, that amongst sundry opinions they should not waver, as we shall presently see.  
14 Some say john. There is nothing spoken here either of the professed enemies of Christ, neither of the profane contemners, but of the more sound and sincere part of the people, and as of the chosen flower of the Church. For the Disciples do only make mention of them, which spoke honourably of Christ: and yet when the truth was proposed unto them, no man tended to that scope, but all men vanished away in their own delights. Whereby we perceive how weak the wit of man is, which not only conceiveth nothing of itself, that is right & true, but even gathereth errors of true principles.  
Add this also, that when Christ was the only sign of concord and of peace, whereby God would gather the whole world unto him, the greater part do hereby take the occasion of more dissension. And even amongst the jews, the unity of Faith was no other where settled then in Christ, and yet they which seemed before to have some agreement amongst themselves, are now severed into sundry opinions. Also, we see how one error engendereth an other: for because this opinion was settled in the minds of the common people, that the souls went into divers bodies, hereof it came that they were the rather bend to this false imagination. But though at the coming of Christ the jews were in this manner divided, yet this variety of opinions should not have hindered the godly, but that they should have desired the right knowledge of him. For if any man under that pretence giving himself to sluggishness, had neglected to seek Christ, even in our judgement he should be inexcusable. Much less than shall he escape the judgement of GOD, if any man by reason of divisions shall abhor Christ, or of the false opinions of men shall take occasion of loathing, so that he will not vouchsafe to apply himself unto Christ.  
15. But whom say ye that I am? Hear Christ severeth his disciples from the rest of the people, whereby it might the better appear to be an absurd thing for us to be drawn from the unity of faith, though others do disagree. For whosoever do simply addict themselves to Christ, and do not strive to add any thing of their own head to the Gospel, the true light shall never fail them. But here is great diligence required, that while the whole world slideth after their own inventions, they should take fast and sure hold of Christ. Because that Satan could not take away from the jews the persuasion they had out of the law and the Prophets of Christ to come, he diversly transfiguring him, he divided him as it were into parts: then he thrust amongst them many false Christ's, that the true Redeemer should not be esteemed. He left not the same subtleties afterward, either to root Christ utterly out, or to thrust an other person in his room. Wherefore amongst the confused and contrary speeches of the world, let this voice of Christ sound always in our ears, whereby he separateth us from wandering and unconstant men, that we should not follow the multitude, neither that our faith should waver amongst the contrary floods of opinions.  
16. Thou art Christ. A short confession; but which containeth in it the whole sum of our salvation. For under the title of Christ is comprehended the eternal kingdom and priesthood, that he would reconcile God unto us, and that sins being washed away by his own sacrifice, he would obtain a perfect righteousness. Then that he would preserve us being received into his saith and custody, and would adorn and enrich us with all kind of blessings. Mark only hath, Thou art Christ, and Luke hath, the Christ of God, but in the same sense: For in times paste they called the kings, which were anointed of God, the Christ's of God.  
And Luke used this phrase before, where he said that Simeon had answer given him from heaven, that he should not die before he should see the Christ of the Lord. For surely it was a divine redemption, which God gave by the hand of his Son. Therefore it was necessary that he that should be the redeemer, should come as a noted person from heaven with the anointment of God. Matthew expresseth it more plainly, that he is the Son of the living God. For though it may be that Peter did not as yet so expressly understand how Christ was beegotten of God: yet he believed that he was so excellent a person, that he had his beginning from God, not as other men, but that the lively and true godhead dwelled in his flesh. When the epithet living is given to God, it is a note to make a difference between him and dead Idols, which are nothing.  
17. Blessed art thou Simon. When as this is life eternal, to know one God, and whom he sent jesus Christ, it is not without cause that Christ pronounceth him blessed, who confessed this from his heart. But he spoke not this particularly to Peter alone, but his will was to show where the only felicity of the whole world is placed. And that all men may aspire to the same with greater desire: first, it must be holden that all men are miserable & cursed by nature, until they find remedy by Christ. Then must be added, whosoever obtaineth christ, wanteth nothing at all of a perblessednes, seeing we can desire nothing that is better than the eternal glory of God into the possession whereof Christ doth bring us. Flesh and blood. Under the person of this one man, Christ admonisheth all men that faith must be asked of his father, & that the praise of the same must be attributed to his grace: for the peculiar lightening of God is here opposed to flesh and blood. Whereby we gather that men's minds are void of understanding to perceive the mysteries of the heavenly wisdom hidden in Christ: nay, all human senses do in this behalf fail, until God open our eyes to see his glory in Christ. Therefore let no man trusting in his own wit, lift up himself in pride: but humbly let us suffer ourselves to be taught inwardly of the father of lights, that his only spirit may lighten our darkness. And now they which are endued with faith, acknowledging their own blindness, let them learn to yield that to God, which to him is due.  
18. But I say unto thee. Christ by these words declareth how much Peter's confession pleaseth him, in that he bestoweth so great a reward upon it. For though he had given to Simon his disciple the name of Peter, & had freely appointed him to be his Apostle, yet these which were free gifts, he ascribeth as it were in steed of a reward to faith, which is a thing not strange in the scripture. Further, Peter is adorned with a double honour: for the first of them doth belong to his own private salvation, and the last to his Apostolical function. When he saith, Thou art, Peter, he confirmeth that he gave not this name before to him in vain, because he should be steadfast, as a living stone in the Temple of God. Though this extendeth to all the faithful, Ephes. 2. 21. Every one of whom are the Temples of God, and by faith being compact amongst themselves, do together make one temple: yet this excellency of Peter is noted amongst the rest, even as every man receiveth more or less in his order, according to the measure of the gift of Christ. Upon this rock. Hereby it appeareth how the name of Peter agreeth, as with the name of Simon, so also with the rest of the faithful: because that they being grounded upon the faith of Christ, are with a holy consent built up together into a spiritual building, that GOD may dwell in the midst of them. For Christ declared that this should be the common foundation of all his Church, he would gather unto Peter what company of the faithful soever should be in the world: as if he should have said, you are now a small number of men, and therefore this your confession is of small estimation at this present: but the time shall shortly come, when it shall show itself magnifically, and shall spread itself more at large. And this did not a little prevail for the encouraging of the disciples to be constant: for that though their faith was yet obscure and base, yet they were choose of the Lord as the first fruits, that at the length of that contemptible beginning, a new Church should arise, which should stand as a conqueror against all the affaults of the infernal powers. For though the pronoun it, may be referred either to the faith, or to the Church, yet the latter sense doth better agree, for that the strength of the Church shall stand unuamquished against all the power of Satan: namely, because the truth of god shall always continue unshaken, whereupon the faith of the same is stayed. And that saying of Io. 1. ep. 5. 4. answereth to this setence. This is the victory, which overcometh the world, even your faith. A promise worthy to be no that whosoever are united in Christ, acknowledging Christ, and him to be a mediator, shall continue to the end safe from all annoyance. For that which is spoken of the body of the Church appertaineth to the particular members of the same, so far forth as they are one in Christ. Yet hereby we are admonished, that so long as the Church shall be a Pilgrim upon earth, it shall not be quiet, but subject to many troubles. For therefore is Satan denied the superiority: because he should daily be against it. Therefore, that we may use this saying of Christ, let us without fear glory against Satan, and by faith let us triumph over all his bands: so again let us know, that we have as it were an alarm sounded unto us, that we might be always ready and prepared for the battle. It is evident that by the name of gates is noted every kind of power & strong hold.  
19 And to thee will I give the keys. Christ now beginneth to speak here of the public office: that is of the Apostleship, whose dignity is adorned with a double title. For Christ saith, that the ministers of the Gospel are as porters of the kingdom of heaven, because they bear the keys of the same: secondly he addeth that they have power to bind and to lose, which is effectual in the heavens. The similitude of keys is aptly applied to the office of teaching, as Christ saith in Luke, 11. 52. That the Scribes and the Pharises, because they were interpreters of the law, had likewise the key of the kingdom of heaven. For we know that the gate of life is not otherwise opened unto us, then by the word of God. Whereof it followeth that it is delivered unto the ministers, as a key into their hand. They which think that keys in the plural number is therefore said: because the Apostles had not only commandment given them to open, but also to shut, do not speak without some probable likelihood: yet, if any man will take it otherwise, let him use his own sense. It is demanded why the Lord should promise to give that to Peter, which he seemed to have given before by creating him an Apostle. But this question was answered in the tenth chapter, where I said that those twelve at the first were sent forth Preachers but for a time: so they returning to christ ended the course of that their calling. And after that Christ rose again from the dead, than began they to be appointed ordinary teachers of the Church, this honour is given them in respect of the time to come.  
. Whatsoever thou shalt bind. The second metaphor or similitude properly belongeth to note the forgiveness of sins. For Christ by his Gospel delivering us from the guiltiness of eternal death, loseth the snares of the curse wherein we were holden bound. Therefore he testifieth that the doctrine of the Gospel was ordained for the losing of our bands, that we being loosed by the voice and testimony of men here upon earth, should also indeed be loosed in heaven. But because that very many do not only wickedly refuse the deliverance offered, but also by their frowardness do procure a heavier judgement for themselves: therefore the power, yea and commandment to bind, is also given to the ministers of the Gospel. Yet this is to be noted, that this is accidental to the Gospel, and as it were, against the nature of the same: As Paul, 2. Cor. 10. 6. teacheth, when he speaking of vengeance, which he saith he hath ready against all unbelievers and disobedient, presently after he addeth, when your obedience is fulfilled. For, if the reprobate did not through their own fault turn life into death, the Gospel should be the power of God to salvation to all men. Yet, because that when the same is heard, the ungodliness of many openly breaking out, doth provoke the wrath of god the more, to such it is necessary that the savour thereof should be deadly. This is the sum, that Christ would assure his of the salvation proffered unto them in the Gospel, that they might as surely look for the same, as if he himself should descend from heaven, as a witness of it: and again to strike a fear into the contemners, lest they should think that they might freely scorn at the ministers of the word, both which were very necessary. For, because that incomparable treasure of life is proposed unto us in earthly vessels, 2. Cor. 4. 7. If the authority of the outward doctrine were not thus sanctified unto us, the credit of the same would decay almost every moment. Again, the ungodly do so boldly set against it, because they think they have to do with men. Therefore Christ declareth that by the preaching of the Gospel is revealed upon earth, what the judgement of God shallbe in heaven, and the assurance of life and death cannot be had from otherwhere. This is a great honour, that we are Gods interpreters to witness to the world his salvation. The great majesty of the Gospel, which is called the embassage of the mutual reconciliation between God and men. To be short, it is a wonderful comfort to godly minds, when they know that the message of their salvation brought them by a man of no reputation & mortal, is ratified before God. In the mean season let the ungodly rave as they please at the doctrine, which is preached by the commandment of God: they shall feel at the length how truly & earnestly God hath threatened them by the mouth of men. Further, the godly teachers being furnished with this hope, may without fear testify unto themselves and others the grace of God, which giveth life, and with no less courage may they thunder against the obstinate contemners of their doctrine. Thus far have I plainly expounded the natural sense of the words, so that nothing remaineth to be added, except the Roman antichrist desiring to colour his tyranny, dare be so bold as no less wickedly then unfaithfully to pervert this whole place. And though the light of the true interpretation, which I have showed, seemeth to be sufficient to chase away his darkness: yet, lest he should any thing hinder the godly readers, I will briefly answer his corrupt quarrels. First, he imagineth Peter to be called the foundation of the Church. But who seethe not that he transferreth that to the person of the man, which was spoken of Peter's faith? I grant that Peter & a rock with the Grecians do signify one thing, but that the first is spoken after the phrase of the Athenians, & the other of the common language: but this diversity is not rashly set down by Math. but the gender is rather changed of purpose, that he might express some diverse thing: and I doubt not but that Christ noted such a difference in his speech. Therefore Augustine doth wisely admonish, that it is not called a rock of Peter, but he is so called Peter of a rock, as we are all christians of Christ. Further, that I be not tedious, when that saying of Paul, 1. Cor. 3. 11. must be holden amongst us for certain and sure, that the Church can have no other foundation then in Christ alone, the Pope cannot devise an other foundation without sacrilegious blasphemy. And certainly how much we ought to detest this tyranny of the Pope even in this one thing, it cannot be sufficiently expressed in any words, that for his sake the foundation of the Church should be taken away, that the open gulf of hell should swallow up miserable souls. Add further that this clause (as I touched before) doth not yet belong to the public office of Peter, but only amongst the holy stones of the temple, one place is given to him amongst the chief. The titles that follow do belong to the Apostolical function. Whereof it followeth that nothing is spoken to Peter, which doth not belong also to the rest of his fellows: for, if the dignity of the Apostleship is common amongst them, than whatsoever is annexed unto the same, must also be common. But Christ speaketh unto Peter only by name: for as one in the name of all had confessed Christ to be the soon of God, so again the speech is directed to one, which yet alike belongeth to the other. Neither is that reason to be despised, which is alleged by Cyprian & others, that Christ in the person of one spoke unto all, that he might commend the unity of the Church. They except that he to whom this was peculiarly given, is to be preferred above all the rest. And this is as much, as if they should contend to have him to be an Apostle rather than his fellows. For the power of binding and losing cannot be taken away from the office of teaching & the Apostleship, rather than heat or light from the sun. But if we yield that somewhat more was granted unto Peter then to the rest, that he should excel amongst the Apostles: yet the Papists do foolishly infer, that a primacy was given him, that he should be the universal head of all the Church. For there is both a difference between dignity & power, and also there is a difference of being in a higher degree of honour amongst a few, then to gather the whole world under his elbows. And truly Christ laid not a greater burden upon him than he was able to bear. He is commanded to be a porter of the kingdom of heaven, he is commanded by binding and losing to dispense the grace of God, and to execute his judgement upon the earth: namely, so far as the power of a mortal man doth reach. Therefore whatsoever is given him, must be restrained to the measure of grace, wherewith he is endued for the edifying of the Church: So that huge empire, which the Papists arrorogate unto him, falleth down. But if there were no controversy nor strife but that Peter had it: yet this maketh nothing for the tyranny of the Pope. For the principle, which the Papists hold, no man in his right mind will grant them, that here it was given to Peter, that he should pass it over as it were by right of inheritance to them that should come after him. Wherefore the Papists do make him liberal of an other man's. Further, if there should be a continual succession, yet the Pope getteth nothing thereby, until he be proved to be the lawful successor of Peter. And how proveth he this? Because Peter died at Rome. As though Rome by the horrible murder of the Apostle got herself the supremacy. But they pretend that he was also Bishop there. How vain that is I have sufficiently showed in my institution, from whence I had rather have the whole tractation of this argument to be fetched, then here with the trouble and weariness of the readers to unfold it again. Yet, let this short clause be added: Although the Bishop of Rome were by law the successor of Peter, yet when by his own falsehood he shall deprive himself of so great an honour, whatsoever Christ gave to the successors of Peter, shall profit him nothing. It is too well known that the Pope's court is at Rome: but they can show no mark of a Church there. And he as much abhorreth the office of a Pastor, as he covetously striveth for his authority. And if Christ omitted nothing for the extolling of Peter's heirs, yet he was not so prodigal, as to bestow that honour upon Apostates.  
Matth. 16 Mark. 8. Luk. 9 
20. Then he charged his disciples that they should tell no man, that he was jesus the christ.  
21. From that time forth jesus began to show unto his disciples, that he must go unto jerusalem, and suffer many things of the Elders, and of the high Priests, and of the Scribs, and be slain, and rise again the third day.  
22. Then Peter took him aside, and began to rebuke him, saying, master, pity thyself: this shall not be unto thee.  
23. Then he turned back, and said unto Peter, get thee behind me, Satan: thou art an offence unto me: because thou understandest not the things that are of God, but the things that are of men.  
24. jesus then said to his disciples, if any man will follow me, let him forsake himself, and take up his cross, and follow me.  
25. For whosoever will save his life, shall lose it: and whosoever shall lose his life for my sake, shall find it.  
26. For what shall it profit a man, though he should win the whole world, if he lose his own soul? or what shall a man give for recompense of his soul?  
27. For the son of man shall come in the glory of his father with his Angels, and then shall he give to every man according to his deeds.  
28. Verily I say unto you, there be some of them that stand here, which shall not taste of death, till they have seen the son of man come in his kingdom.  
30. And sharply he charged them, that concerning him they should tell no man.  
31. Then he began to teach them, that the son of man must suffer many things, and should be reproved of the Elders, and of the high Priests, and of the Scribes, and be slain, and within three days rise again.  
32. And he spoke that thing plainly. Then Peter took him aside, and began to rebuke him.  
33. Then he turned back, & looked on his disciples, and rebuked Peter, saying, get thee behind me, Satan: for thou understandest not the things that are of God, but the things that are of men.  
34. And he called the people unto him with his disciples, and said unto them, whosoever will follow me, let him forsake himself, and take up his cross, and follow me.  
35. For whosoever will save his life, shall lose it: but whosoever shall lose his life for my sake, and the Gospels, he shall save it.  
36. For what shall it profit a man, though he should win the whole world, if he lose his soul?  
37. Or what shall a man give for recompense of his soul?  
38. For whosoever shallbe ashamed of me, & of my words among this adulterous & sinful generation, of him shall the son of man be ashamed also, when he cometh in the glory of his father with his holy Angels.  
Mark. 9 1. And he said unto them, verily I say unto you, that there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.  
21. And he warned & commanded them, that they should tell that to no man:  
22. Saying, the son of man must suffer many things, and be reproved of the Elders, and of the high Priests, & Scribs, and be slain, and the third day rise again.  
23. And he said to them all, if any man will come after me, let him deny himself, & take up his cross daily, & follow me.  
24. For whosoever will save his life, shall lose it: and whosoever shall lose his life for my sak, the same shall save it.  
25. For what avantageth it a man, if he win the whole world, & destroy himself or lose himself.  
26. For whosoever shall be ashamed of me, and of my words, of him shall the son of man be ashamed, when he shall come in his glory, and in the glory of the father, and of the holy Angels.  
27. And I tell you of a surety, there be some standing here, which shall not taste of death, till they have seen the kingdom of God.   
Christ (after he had made a show of his glory to come) admonisheth his disciples what they should suffer, that they also might prepare themselves to bear the cross: for the time of trial was at hand: for the which he knew them far unmeet, except they should be furnished with a new force. But Christ bent himself chief to show this, that his kingdom should begin not with royal pomp, nor with great riches, nor with the pleasant allowance of the world, but with a reproachful death. But there was nothing more difficult then to overcome such an offence, especially if we consider how thoroughly they were now persuaded of their master: for they imagined that he should procure them an earthly felicity. Therefore they were carried away with a vain hope, earnestly gaping for that time, when Christ should suddenly reveal the glory of his kingdom. They had so little mind of the ignominy of the cross, so that they thought it not likely that any thing should befall unto him to the contrary. This circumstance also was very hard, that he should be rejected of the Elders and the Scribes, who had the government of the Church in their hands. Whereof it is easy to gather, how necessary this admonition was. But, because it could not be, but that the only mention of the cross would grievously trouble their weak minds, presently he healeth the wound, and saith that the third day he shall rise again from death. And certainly, when as in his cross there only appeared the infirmity of the flesh, our faith shall find nothing, wherein it shall rest or comfort itself, until it shall come to the resurrection, wherein the power of the spirit shineth forth. Therefore this course must be wisely holden by the ministers of the word, which desire to teach with profit, that they always join the glory of the resurrection with the ignominy of death. But it is marvel why Christ would not have his Apostles to testify of him, to whom he had appointed that office before. For to what end were they sent, but that they should be preachers of the redemption, which depended upon the coming of Christ? The answer is easy, if we remember those things, which I then set down: namely, that they were not created doctors, to declare the certain and full testimony of Christ: but only that they might prepare scholars for a master: that is, to make them which were overwhelmed with drowsiness, apt to be taught and attentive. Further, that commandment was to last but for a time, and the preaching of Christ put an end to the same. Now, because the time of his death drew near, and they were not as yet ready to witness their faith: yea, their confession should have been had in derision for the weakness of their faith: therefore the Lord commandeth them silence, until that others know that he is the conqueror of death, and that he endue them with more constancy.  
22. Peter began to rebuke him. It is a sign of immoderate heat, that Peter useth his master thus: yet he seemeth to bear some reverence towards him, that he took him aside, and durst not reprove him before witnesses: yet his intemperancy is great, in that he warneth him, as if he were not well in his wits, that he should spare himself. But rash zeal driveth men, yea, and casteth them down headlong so far, that they doubt not to make God subject to their pleasure. Peter judgeth it to be an absurd thing, that the Elders should crucify the son of GOD, who should be the redeemer of the people, and that he should be put to death, who was the author of life. Therefore he endeavoureth to draw Christ back, that he should not deliver himself over to death. It is a fair colour, but it is necessary that more credit be given to the judgement of Christ, then to Peter's zeal, by what pretence soever it be excusable. And here we are taught what those intentes, which are supposed to be good, are available before God. Their is so great pride in men, that they think they have injury, and they complain if that, which they think to be right, be not also accepted of God. So we see with what frowardness the Papists do maintain their devotions, but while they so boldly allow of themselves: God doth not only reject that which they think to be worthy of great praise, but he also doth sharply condemn it of ungodly madness. If truly the sense and judgement of man should prevail, Peter's intent was godly, or at the least allowable. But Christ could not more sharply nor more contumeliously reject him. What meaneth, I beseech you, his so sharp an answer? who every where behaved himself so meckely, that he would not break the bruised reed, Es, 42. 3. How thundereth he now so vehemently against his chosen disciple: The reason is apparent, that in the person of one man he would restrain all men from flattering their own affected zeal. For though it is hard to keep under the pleasures of the flesh, for that they are like to wild beasts: yet there is no beast so furious, as the wisdom of the flesh. Therefore Christ doth so sharply inveigh against the same, and beateth it down as it were with an iron mallet, that we might only learn to be wise out of the word of God.  
23. Get thee behind me Satan. Some do reason very fondly of this word behind, as if Peter were commanded to follow, and not to go before. For Luke before in the fourth Chapter declareth that the devil was repulsed from the Lord with the same words. And the word Eypage signifieth to leave off, from whence that latin word Apage, i. avoid, is derived. Christ therefore rejecteth his disciple far off, because that with his preposterous zeal he played Satan's pranks. Neither doth he simply call him adversary, but he calleth him devil, in token of great detestation. The reason is to be noted, which is presently added, Thou art an offence unto me, because thou understandest the things that are of men, and not the things that are of God. Peter was an offence to Christ, while he opposed himself against his calling. Whereof it also appeareth how men are mad in their perverse zeal. For while Peter endeavoured to stop his masters course, he was not advised of himself, but that he would have defrauded himself and all mankind of eternal salvation.  
Therefore in one word we are taught, with what diligence that must be avoided, whatsoever it be that draweth us from the obedience of God. And Christ openeth the fountain of all this mischief, when he saith, that Peter savoureth the things which are of men. Therefore lest the heavenly judge cast off us and our endeavours to the devil, let us learn not to be tied to our own judgement, but obediently to embrace that which the Lord alloweth. Now let the Papists go, and extol their own devices up to the sky: they shall feel at the length, when they shall come before the celestial tribunal seat, what that boasting shall prevail, which Christ pronounceth to be devilish. And for us, let us not desire otherwise to be wise then from the mouth of GOD, except we would willingly shut the way of salvation against ourselves with deadly bars.  
24. jesus then said to his disciples. Because that Christ saw Peter abhor the cross, and knew that all others had the same affection, he doth generally entreat of bearing the cross: neither teacheth he the twelve alone, but layeth the same law upon all the godly. We had almost the like sentence in Math. 10. 28. But there the Apostles only were admonished of the persecution, which remained for them assoon as they should begin to discharge their function: but here he teacheth the common exercise of all younglings, and as it were entereth into the first principles, all them that will profess the Gospel. And saith expressly, If any man will follow me, that he might refel Peter's imagination. For he proposing himself an example of denial of himself and of patience to every man, he declareth that he must suffer, that which Peter thought unmeet for his person. Furthermore, he inviteth all the members of his body to follow him. For so ought the words to be understood, If any man will be my disciple, let him forsake himself, take up his cross, and follow me, or let him frame himself after my example. And the meaning is, that none can be accounted for Christ's disciples, but they which are true followers of him, and are ready to run in the same race.  
Further, he prescribeth a short rule of imitation, that we might know in what thing he especially requireth that we should be like to him: and that consisteth in two points, in denial of ourselves, and in willing bearing of the cross. This denial reacheth far: namely, that we denying our own wisdom, and forsaking all the affections of the flesh, might be ready to be brought to nothing, so that GOD might live and reign in us. We know how naturally men are overwhelmed with a blind love of themselves, how much they are given to themselves, and how much they account of themselves. But if we desire to enter into Christ's school, it behoveth to begin at that foolishness, whereunto Paul exhorteth us. 1. Corinthyans' 3. 18. Then to go forward to tame and to bring under all affections. Therefore he preacheth of taking up of the cross: for though generally the life of all men is subject to common miseries● yet, because that God doth peculiarly exercise his servants, that he might make them like unto the image of his own son, it is no marvel that this law is said to be given to them. Also though God loadeth with the cross aswell the wicked as the good, yet none are said to bear the cross, but they which do willingly lay their shoulders under it: for though a fierce & untamed horse beareth a rider, yet he taketh him not up.  
Therefore this is the patience of the faithful, with a willing mind to bear the cross. Luke addeth this word daily, which hath great force in it: for Christ declareth that there is no end of our warfare, until we shall depart out of this world. Therefore let this be the daily meditation of the godly, when as they have born many troubles, to prepare themselves to bear new.  
25 For whosoever will save his life. A most apt consolation, that they truly shall find life, which do willingly suffer death for Christ: for Mark doth expressly prescribe unto the faithful this cause of death: and therefore it is to be understood in Matthew his words. For oft times it cometh to pass, that ambition or desperation driveth profane men to contemn life, so that courageously they hasten to death, but yet they profit not thereby. Also the opposed threatening availeth much to the shaking off of the drowsy sluggishness of the flesh; when as he forewarneth them that are desirous of this present life, that they only prevail thus far, that they shall lose the same. There is a contrariety between this temporal life and the eternal, as we taught before upon the tenth chapter, from whence the readers may seek for the rest.  
26. For what shall it profit a man, & c? if he lose his own soul? The word soul is here taken properly: for Christ admonishth that the soul of man is not therefore created to enjoy the world only for a few days: but that at length it may attain to that immortality in heaven, as if he should have said, how great is this sluggishness, and how beastly blockishness is it, that the world so holdeth men bound unto it, and overwhelmesh them, that they consider not to what end they were born; and have an Immortal soul given unto them, that the race of this earthly life being finished, they should live for ever in heaven? And all men truly do confess that the soul is more worth than all the riches and pleasures of the world: but in the mean season the sense of the flesh doth so blind them, that wittingly and willingly they cast their souls into destruction. Therefore, lest the world should enchant us with her baits, let us consider in our mind the excellency of our soul: which if it be earnestly considered, doth easily disperse the vain imaginations of an earthly felicity.  
27. For the son of man shall come. That the former doctrine may the better sink into our minds, Christ setteth before their eyes the judgement to come: for that this transitory life may become vile unto us, it is necessary for us to be touched with an earnest feeling of thee heavenly: The slowness and sluggishness of our mind hath nead to be holp and stirred up to look up into heaven. Therefore Christ citeth the faithful to his tribunal, that they might continually think that they live for no other cause, but to aspire to that blessed life, which shall be revealed at that day. And the warning tendeth to this purpose, that we might know that they strive not in vain, to whom the confession of their faith is more dear and precious than their life: as if Christ should have said, Cast your lives into my hand and keeping without fear: for I will show myself at length the avenger, who will at length restore you again perfectly, though you seemed for a time to perish.  
He mentioneth the glory of the father and the Angels, least his disciples should judge of his kingdom after the present face or show: for as yet he was base and despised, being hid under the habit and shape of a servant. Therefore he promiseth to be far otherwise when he shall come to be the judge of the world. Further, those words which Mark and Luke have more, the readers shall find expounded in the tenth Chapter of Matthew: Also I have spoken sufficiently otherwhere of the reward of works. This is the sum of it: as oft as there is a reward promised to good works, it doth not oppose the merit of them against the free righteousness of faith, neither doth it show the cause of salvation, but only encourage the faithful to the study of well-doing, while they are certain that they labour not in vain. Wherefore these two do very well agree, we are justified freely, because we are accepted of God besides our desert: and yet that he of his own free will & pleasure bestoweth a reward not due unto our works.  
28. Verily I say unto you. Because the disciples might yet doubt amongst themselves, when that day should be, the Lord stirreth them up with a nearer hopei namely, that he will shortly give a show or token of his glory to come. We know how true the common proverb is, in that which is desired haste itself seemeth to make delay: but it is found most true, especially amongst us, while our salvation is differed to the coming of Christ. The Lord therefore that he might in the mean season refresh his disciples, he proposeth unto them for their confirmation a time in the mean season: as if he should have said, If it seem too long for you to wait for my coming, I will sooner prevent the same: for before you shall die, that kingdom of God shallbe evident before your eyes, of the hope whereof I command you to depend. This is the natural sense of the words. For that which some do imagine of john is but a fancy. By the coming of the kingdom of GOD is meant the manifestation of the heavenly glory, which Christ began at his resurrection; and showed it more fully, by sending the holy Ghost, and by working marvelous works: for in these beginnings he gave his Disciples a taste of the newness of the heavenly life, when by true & certain tryalles they might know him, that he sat at the right hand of his father.  
Matth. 17 Mark. 9 Luk. 9 
1. And after six days, jesus took Peter, & james and john his brother, and brought than up into an high mountain a part,  
2. And was transfigured before them: and his face did shine as the sun, and his clothes were as white as the light.  
3. And behold, there appeared unto them Moses, and Elias, talking with him.  
4. Then answered Peter, and said to jesus, master it is good for us to be here: if thou wilt let us make here three tabernacles: one for thee, and one for Moses, and one for Elias.  
5. While he yet spoke, behold a bright cloud shadowed them: and behold there came a voice out of the cloud, saying. This is my beloved son, in whom I am well pleased, hear him.  
6. And when the disciples heard that, they fell on their faces, and were sore afraid.  
7. Then jesus came and touched them, and said, arise, and be not afraid.  
8. And, when they lifted up their eyes, they saw no man save jesus only.  
2. And six days after, jesus took Peter & james, and john, and brought them up into an high mountain out of the way alone, and he was transfigured before them.  
3. And his raiment did shine, and was very white, as snow, so white as no fuller can make upon the earth.  
4. And there appeared unto them Elyas with Moses, and they were talking with jesus.  
5. Then Peter answered and said to jesus: master it is good for us to be here: let us make also three tabernacles: one for thee: and one for Moses, and one for Elias.  
6. Yet he knew not what he said: for they were afraid.  
7. And there was a cloud that shadowed them, and a voice came out of the cloud, saying, This is my beloved son, hear him.  
8. And suddenly they looked round about, and saw no more any man save jesus only with them.  
28, And it came to pass abou● an eight days after those words, that he took Peter, and john, and james, and went up into a mountain to pray.  
29. And as he prayed, the fashion of his countenance was changed, and his garment was white, and glistered.  
30. And behold, two men talked with him, which were Moses and Elyas,  
31. Which appeared in glory, and told of his departing, which he should accomplish at Jerusalem.  
32. But Peter and they that were with him, were heavy with sleep, and when they awoke they saw his glory and two men standing with him.  
33. And it came to pass, as they departed from him, Peter said to jesus, master, it is good for us to be here: let us therefore make three Tabernacles, one for thee, and one for Moses, and one for Elias, & wist not what he said.  
34. While he thus spoke, there came a cloud, and overshadowed them, and they feared when they were entering into the cloud  
35. And there came a voice out of the cloud, saying, This is my beloved son, bear him.  
36. And when the voice was past, jesus was found alone:   
First, it is to be considered for what purpose Christ took upon him the heavenly glory for so short a time, and had but only three of his disciples as witnesses of this strange sight. The opinion of some, that is was done to that end, that they might be strengthened against that temptation, which was now at hand, by reason of his death, is not probable to me. For why should he have deprived others of that remedy: nay, why doth he expressly forbidden them, that they should not declare what they had seen before his resurrection: but because the profit of the vision should appear after his death? Therefore I doubt not but that Christ would declare that he was not drawn to his death against his will, but went willingly to the same, that he might offer up a sacrifice of obedience to his father. This knowledge came not into the disciples minds, until Christ rose again. Neither was it necessary for them at that time to conceive that divine power of Christ, which they should know conquering upon the cross: but they are taught against another time aswell for their own sakes as for ours, lest the infirmity of Christ should offend any man, as though it were by necessity or constraint, that he should suffer. For it is evident that it was as easy for Christ to exempt his body from death, as to adorn it with heavenly glory. Therefore we are taught that he was subject to death, because his will was so: and that he was crucified, because he offered himself. For that same flesh, which being offered upon the cross lay in the grave, could have been free from death and the grave, when as it had now before been partaker of the celestial glory. But we are also taught, that so long as Christ was conversant in the world in the shape of a servant, and that his majesty was hid under the infirmity of flesh, nothing was withdrawn from him: because that he humbled himself of his own free-will: but now the resurrection taketh away that vail, wherewith his power was hidden for a time. Further, it was sufficient for the Lord to choose three witnesses: because that by the law that number was prescribed for proving any matter, Deut. 17. 6. The difference of the time ought not to offend us. Math. and Mar. do number six whole days which passed between: But Luke, saying that it was done almost eight days after, comprehendeth aswell that day, wherein Christ spoke that, as the day wherein he was transfigured. Therefore we see that they do agree very well in one sense uttered in diverse words.  
2. And was transfigured before them. Luke saith that this came to pass, when he prayed: and by the circumstance of the place and the time it may be gathered that he prayed for this that he obtained, that a visible show or demonstration of his godhead might be revealed in the brightness of a new shape: not that he had nead to ask by prayer of any other, for that he had not, or that the will of the father was to be doubted of: but that in the whole course of his humility, if he did any thing as God, he referred it to his father: and his purpose was to stir us up to prayers. But in this transfiguration the disciples did not see Christ altogether in that excellency, that he is in now in heaven, but he only gave them such a taste of that great glory, as they were able to abide. Then his face shone as the sun: but now it far exceedeth the brightness of the sun: Then an unwonted brightness shone in his apparel, now without apparel the majesty of his Godhead shineth through out his whole body. So GOD in times passed appeared unto the fathers, not such as he was in himself, but as they were able to abide the beams of his great brightness: for john saith, 1. Io. 3. 2. that the faithful shall not see him as he is before that they be made like unto him.  
Now there is no cause for any man to dispute subtly of the whiteness of his garments, or of the brightness of his face, when as this was not a full revealing of his celestial glory: but he partly gave a taste in figures, of that which they were not yet able wholly to conceive.  
3. Moses and Elyas appeared unto them. It is demanded, whether Moses and Elias were verily present, or that the disciples saw only the likeness of them, as the prophets did oftentimes see the visions of things absent. Though the matter be disputable on both sides (as men say) yet it is more profitable in my judgement, that they were brought indeed into that place. Neither is there any absurdity in it, seeing that God hath both bodies and souls in his hand, at his pleasure to restore the dead to life for a time.  
And Moses and Elyas rose not then for themselves: but that they might be present there with Christ. If any man demand again, how the Apostles knew Moses and Elias, whom they had never seen: The answer is easy: for sith God brought them to appear, he gave them also signs and marks whereby they might be known amongst them. And this was by an extraordinary manner of revelation, that they certainly knew them to be Moses and Elyas.  
But why these two appeared rather than any other of the company of the holy fathers, that reason ought to satisfy us, that the law and the Prophets had no other purpose nor end but Christ. For it made greatly for our faith, that Christ came not without testimony, but was before commended of God. Neither doth that reason displease me, which was wont to be brought, that Elyas was especially taken, to represent all the Prophets: for though he left nothing in writing, yet was he the chief next unto Moses: he restored the religion of God, which was corrupted yea, he was without comparison an especial avenger of the law and true holiness, being now almost extinguished. That they appear with Christ, and talk together is a sign of consent. But what their talk was Luke only reporteth: namely, that they talked of the manner of his departure, which remained for him at jerusalem. Further this must not be restrained to their private persons, but rather to that office, which was before enjoined them. For it was the will of God, though they had been now long dead, and had performed the course of their calling, that they should yet again confirm with their voice that which they had taught in their life: that we might know that the salvation promised to the holy fathers in the Sacrifice of Christ is common to us. Now, when as the old Prophets prophesied of the death of Christ; he (which was the eternal wisdom of GOD) sat in the secret throne of his glory. Whereof it followeth that he was not to be clothed with flesh subject unto death, but that he freely submitted himself thereunto.  
4. Master it is good for us to be here. Luke reporteth that Peter said so when Moses and Elyas were gone: whereby we gather that he was afraid lest that by their departure they should lose that sweet and blessed sight. And though it is no marvel that Peter was so delighted with that pleasant sight, that all other things being despised, the only enjoying of that satisfied him, as it is said in the Ps. 16. 11. That the fullness of joy is in the countenance of God: yet this was a preposterous desire of his: that he understood not the end of the vision: then that he foolishly made the servants equal with the master: thirdly he erred, when he would make transitory Tabernacles for men to dwell in, which were already received into the celestial and angelical glory. I say he understood not the end of the vision. For, when he heard Moses and Elias say that the time of the death of Christ, was at hand, as a man amazed at that sight, which was but momentary, he dreamt the same to be eternal.  
What meaneth this, that the kingdom of Christ should be by this means included in so narrow a roomth of twenty or thirty foot? where was the redemption of the whole Church? Where was the fellowship of eternal salvation? This also was a very perverse judgement, to imagine Elyas and Moses to be fellows with the Son of GOD: as if it were not necessary that all men should be brought under, that he alone may be extolleth. Now, if Peter is content with his lot, why doth he think them to have need of earthly supplies, at the sight of whom he thinketh himself so happy? Therefore two of the Evangelists do very well note that he knew not what he said.  
Mark addeth the cause for that they were afraid. Neither was it the will of God, that the Apostles should at that time profit further, then to behold the godhead of his son for a moment, as it were in a lively glass. afterward in success of time he showed them the fruit of it, and corrected their want of judgement. Therefore Mark declareth that Peter being astonished, spoke as a man altogether amazed.  
5. Behold a bright cloud. A cloud was put before their eyes, that they might know that they are not yet fit to behold the brightness of the heavenly glory: for when as the Lord gave some tokens of his presence, he added withal some veils, to suppress the boldness of man's wisdom: so now that he may instruct his disciples in humility, he withdraweth from their eyes the beholding of the celestial glory. Also this admonition doth appertain to us, that we should not desire, to break into those secrets, which pass our senses: but rather that every man do soberly contain himself within the measure of his faith. Further, this cloud should be in stead of a bridle to us, lest that our curiosity become more wanton than is meet. The disciples also are admonished that they must return to their accustomed warfare, and that they must not promise themselves a triumph before the time.  
There came a voice out of the cloud. And this also is worthy to be noted, that the voice of God sounded out of the cloud, but there was neither body nor face seen. Therefore let us remember that warning that Moses gave, Deut. 4. 15. God appeared not in any visible shape, lest that we being deceived, should think him to be like unto man. It is true that the holy fathers in times past saw sundry shapes, whereby they might know God: yet he always abstained from such shows as might yield any occasion or provocation to make idols. And truly, sith the minds of men are bend more than is meet they should be, to gross fantasies, it were hurtful to put oil to the lamp. This was a most notable manifestation of the glory: when as he calleth us unto him out of the cloud with his own voice, how absurd is it for us to go about to make him to be present before our eyes in a stock of wood or stone? Therefore let us learn by faith alone, & not with fleshly eyes to pierce to that light which we cannot come near, wherein God doth dwell. But the voice came out of the cloud, so as the disciples knowing that it came from God, might receive the same with such reverence as was meet.  
This is my son. I do willingly subscribe to their judgement, which think that here is a secret opposition between Moses, Elias and Christ, as if that Christ should command his disciples to be content with the only son: for that name son is Emphatical or very forcible, whereby he is extolled above the servants. Also Christ is here adorned with two titles no less honourable than profitable to our faith, namely, well-beloved Son, and also Master. In that the father calleth him beloved, in whom he is well pleased, he declareth him to be the Mediator in whom he reconcileth the world to himself. When he commandeth to hear him, he maketh him the chief and only doctor of his Church. For when as it was his purpose to note him from all others, as by these words we do truly and properly gather, by nature he is his only Son, in like manner it is to be observed, that he alone is beloved of the father, that he is made the only Doctor, that all authority might rest in his power.  
If any man will except against this, ask whether God loveth angels, and men, or no: the answer is easily made, the fatherly love of God which he beareth to angels and to men, cometh from that fountain. Neither is the son therefore beloved of the father, that other creatures should be hated: but that he might impart with them, that which was proper to himself. Though the estate of us and of the Angels is divers. For these were never estranged from GOD, that they should need a reconciler: but we by sin were enemies, until Christ reconciled him unto us. Yet that is always certain that God is merciful to both, so as he embraceth us in Christ: for the very angels could not be joined to God without a head. Now, when as the father speaketh here, and distinguisheth himself from the son, it followeth that they are distinct in persons, though the essence and majesty is one, and the same.  
Hear him. I showed before that the Church is called back by this word to the only doctor Christ, that it might depend only of his mouth. For though Christ came to confirm the law and the prophets, yet he so holdeth the chief room, that by the brightness of his Gospel, he swalloweth up those sparks which shone in the old Testament: for he is the son of righteousness, at whose coming it appeared to be full day. And this is the reason why the Apostle sayeth in the first chapter to the Hebrews, God who at sundry times, and in divers manners in old time spoke by the prophets, spoke in these last days by his beloved son. Furthermore at this day Christ is no less heard in the law and the prophets then in his Gospel, that the authority of a master, might wholly rest upon him, even as he challengeth the same to himself alone, matthew 23. 8. And he keepeth not his prerogative safe, except that all men's tongues keep silence. Wherefore it is necessary, that what soever men have devised, should be overthrown and cast down, that he might keep us under his doctrine. And he doth daily send forth Doctors, but such as do purely and faithfully deliver that which they should learn of him, and not such as do mix the Gospel with their own additions. In sum, no man is a faithful teacher of the Church, except that he be both Christ's disciple, and also bring others to him to be taught.  
6. And when the disciples heard this. It was God's will to strike the disciples with this fear, that he might the better impri●te the remembrance of the vision in their hearts. In the mean season we see how great the infirmity of our flesh is, which is so af●●de at the hearing of the voice of God. The cause why the wicked do either scorn at it, or contemptuously despise it, is, because God doth not effectually touch them. But it is necessary that the Majesty of God should cast us down assoon as we feel him. But Christ afterward doth his office, raising up them that are thrown down: for therefore came he down to us, that by his direction the faithful might without fear appear in the presence of God: and his majesty which otherwise consumeth all flesh, shall be no more terrible unto them.  
Furthermore, he doth not only comfort them in word, but also confirmeth them by touching. That afterward it is said, that they saw only Christ, tendeth to show that the glory was tied to the law and the Prophets but for a time, that only Christ might continue glorious. For if we will use the help of Moses rightly, he must not be rested upon, but we must apply our diligence, that by him we may be led as it were by the hand unto Christ, whose minister he is together with all the rest. This place also may be applied to the overthrowing of their superstitions, which do not only set Christ equal with the Prophets and Apostles, but do so join him with their common half Saints, as if that he were as any one of their number. But the graces of God do shine in his Saints to a far other end, then that they should forcibly take unto themselves part of the honour due unto Christ. And the fountain of this error might have been noted in the Disciples themselves: for as long as they were feared with the majesty of GOD, their minds wandered in seeking after men: but when Christ had comfortably raised them up, he only was seen of them. For if we have that comfort in us, wherewith Christ taketh away our fears, all those foolish affections which do draw us hither and thither, shall vanish away.  
Matthew 17. Mark 9 Luke 9 
9 And as they came down from the Mountain, jesus charged them, saying: Show the vision to no man, until the Son of man rise again from the dead.  
10. And his Disciples asked him, saying: Why then say the Scribes, that Elias must first come?  
11. And jesus answered, and said unto them: Certainly Elias must first come, and restore all things.  
12. But I say unto you that Elias is come already, & they knew him not: but have done unto him what soever they would: likewise shall also the Son of man suffer of them.  
13. Then the disciples perceived that he spoke unto them of john Baptist.  
9 And as they came down from the mountain, he charged them, that they should tell no man what they had seen, save when the Son of man were risen from the dead again.  
10. So they kept that matter to themselves, and demanded one of an other, what the rising again from the dead should mean?  
11. Also they asked him, saying: Why say the Scribes, that Elias must first come?  
12. And he answered, and said unto them: Elias verily shall come first, and restore all things: and as it is written of the Son of man, he must suffer many things, and be set at nought.  
13. But I say unto you, that Elias is come (and they have done unto him, what soever they would) as it is written of him.  
36. And they kept it close, and told no mann● in those days any of those things which they hadd● seen.   
9 And a● they came down from the Mountain. We have showed before why the time was not as then fully come for the publishing of that vision. And truly, there should have been no credit given to the disciples, except that Christ had given at his resurrection a more evident token of his glory. But after that the divine power showed itself openly, that momentany beholding of his glory began to have place, that it might evidently appear even when he was most abased, that yet his Godhead remained sound with him, though it was covered under the vail of the flesh. Therefore he doth not without cause command his disciples to hold their peace, until he should arise from death.  
10. And his disciples asked him, saying. Assoon as there was mention made of the resurrection: the disciples do think that the kingdom of Christ should begin: for so do they expound this saying, that the world should know him to be the Messiah. For they imagined another matter of the resurrection than Christ meant, as appeareth by Mark: They disputed amongst themselves, what the rising again from the dead should mean. It may be that that fable began then to spring, which is holden at this day for a certain Oracle amongst the Rabbins, that the coming of the Messiah should not be after one manner, for first, it should be mean and base: but shortly after his royal and kingly dignity should follow. And this error hath some colour of likelihood in it, for it sprang of a true principle. The Scripture declareth that the Messiah should come twice: for it promiseth that he should be a redeemer, that should with the sacrifice of himself wash away the sins of the world.  
And to this purpose do belong those prophecies of Zach. 9 9 Rejoice O Zion: Behold thy king cometh, poor, sitting upon an Ass, etc. and of Isai 53. 2. He hath neither form nor beauty, when we see him: he was without form and like to a Leper, that we should not desire him. Then he proposeth him as a conqueror of death, who should make all things subject unto him. But we see how the Rabbins do deprave the sincere doctrine of the scripture with their inventions. And as all things were very much corrupted at the coming of Christ, so it is to be supposed that the people had this fancy also amongst them. It hath been showed twice or thrice how grossly they erred, about the person of Elias. It may be that they also meant maliciously and subtly, under pretence of Elias to derogate from Christ. For when as Elias was promised as a forerunner to the Messiah, who should prepare the way before him: it was easy for them to lay this prejudice upon Christ, that he came without Elias: even as the devil at this day enchaunteth the Papists almost with the same subtlety, that they should not look for the day of judgement, until that Elias and Enoch should appear. It may verily be supposed, that the Scribes had devised this snare of purpose, that they might discredit Christ, as if he wanted the chief sign and note of the Messiah.  
11. Certainly Elias must come. We have showed other where, whereof this error sprang among the jews. For in restoring the decayed estate of the Church, john Baptist should be like to Elias, and Malachi gave that name also unto him: that was rashly taken of the Scribes, as if that the same Elias the Thesbite should return again into the world. Now Christ declareth that Malachi prophesied nothing in vain, but that his prophesy was naughtily wrested to an other purpose, as if he should have said: the promiss of the coming of Elias was true, and it was also fulfilled: but now have the Scribes refused Elias, whose name only they do object falsely against me. And the reformation is attributed to the Baptist, not that he performed the same, but because that in a continual course he delivered that to Christ, as from hand to hand to be performed which he had begun. And because the Scribes had rejected john without a cause, christ admonisheth his disciples that there is no cause why they should be hindered with their crafty deceits: further, it must seem no strange thing unto them, if they take the same liberty to reject the master, that they did before to reject the servant. And lest any man should be troubled with the strangeness of the matter, the Lord declareth that they were both foretold in the scriptures: namely that the redeemer of the world should be rejected of the false and ungodly teachers, aswell as Elias his forerunner was.  
Math. 17. Mark 9 Luke 9 
14 And when they were come to the multitude, there 〈◊〉 to him a certain man, and kneeled down to him.  
15. And said: master, have pity on my son, for he is lunatic, & is sore vexed: for ofttimes he falleth into the fire, and ofttimes into the water.  
16. And I brought him to thy disciples, and they could not heal● him.  
17. Then jesus answered, and said: O generation faith less and crooked, how long now shall I be with you? how long now shall I suffer you? bring him hither to me.  
18. And jesus rebuked the devil, & he went out of him: and the child was healed at th●● 〈◊〉.  
14. And when he came to his disciples, he saw a great multitude about them, and the Scribes disputing with them.  
15. And strait way all the people, when they beh●ld him, were amazed, and ran to him, and saluted him.  
16. Then he asked the Scribes, what dispute you among yourselves?  
17. And one of the company answered and said: master; I have brought my son unto thee, which hath a d●mme spirit:  
18. And where soever he takeh him, he tea●eth him, and he 〈◊〉 and 〈◊〉 his teeth and pin●th away, and I spoke to thy disciples, that they should cast him out, and they could not.  
19 Then he answered him, and said. O faithless generation, how long now shall I suffer you? Bring him unto one.  
20. So they brought him unto him: and assoon as the spirit saw him, he ta●e him, and he fell down on the ground, hallowing and fo●●inge.  
21. Then he asked his father: How long time is it since he hath 〈◊〉 thus? And he said of a child.  
22. And oft times he 〈◊〉 him into the fire, and into the water, to destroy him: but if thou canst do any thing, help us, and have compassion upon us.  
23. And jesus said unto him: If thou canst believe it, all things are possible to him that believeth.  
24. And straight●waye the father of the child crying with tearest said: Lord I believe, help my unbelief.  
25. When jesus saw that the people came running together, he rebuked the unclean spirit, saying unto him: Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him.  
26. Then the spirit cried and rend him ●ore, and came out, and he was as one dead, in so much as many said, he is dead.  
27. But jesus took his hand and lift him up, and he arose.  
37. And it came to pass on the next day, as they came down from the Mountain, much people met him.  
38. And behold▪ a man of the company cried out, saying: master, I beseethe thee behold my son● for he is all I ha●e.  
39 And 〈…〉 him that he femeth and with much ●ayne departeth from him, when he hath bruised him.  
40. Now I have besought thy disciples to cast him out, but they could not.  
41. Then jesus answered, and said: O generation faithless, & crooked, how long now shall I be with you, and suffer you? being thy son hither.  
42. And whiles he was yet coming, the devil rend him, and tore him: and jesus rebuked the unclean spirit, and healed the child, and delivered him to his father.  
43. And they were all amazed at the mighty power of God.   
Because that Mark is fuller, and setteth down the several points plainly, we will follow the course of words set down by him. And first he doth evidently declare wherefore Christ became now sharper than he was wont to be, whereas he exclaimeth against the jews, as people unworthy to be any longer borne withal for their froward malice. We know how gently he was wont to use them, yea though they dealt importunately with him. The father here sueth for his only son: very great necessity urgeth him, modestly and humbly he sueth to Christ for his mercy. Why then is he of a sudden more earnest against them, than he was accustomed, and sayeth that they are not to be borne? Because the reason of so great severity is not set down by matthew and Luke, some interpreaters were deceived, which thought that Christ rebuked here either his disciples, or the child's father. But if we do well consider the whole course of the history, as it is set down by Mark, it shall be easy to judge that Christ was rather offended at the malice of the Scribes, than so roughly to reprove the ignorant and the weak. When as in the absence of Christ the lunatic child had been brought forth in the midst amongst them, it seemed to be a very plausible occasion for the Scribes to quarrel, and they willingly took it. They are therefore earnest with the disciples, that if they have any power, they should show it in healing the child. It is likely that the disciples tried, and could not bring their purposes to pass: so the Scribes boast as conquerors, & they do not only scorn at the disciples, but they quarrel against Christ, as if that his power were decayed in their person. But this was a most abominable ungodliness, joined with like ingratitude, maliciously to suppress so many miracles, whereby they had learned how great power Christ had: for of set purpose they endeavoured to quench the light set before their eyes. Wherefore Christ exclaimeth against them not without cause, that he can bear no longer with them, and calleth them a faithless and crooked nation: for they should by so many former instructions have at least profited thus far, not to seek occasion of quarreling.  
MAR. 14. He saw a great multitude. No doubt but the disciples were accounted as jesting stocks, as the enemies to the truth are wont with their brags to make much, even of nothing. The Scribes therefore by their troublesome dealing, laid the disciples open to be scorned of many. And yet it seemeth that some were not evil a●fected: for assoon as they see jesus, they salute him: yea, his presence pulleth down the insolency of the Scribes, in so much that being demanded whereof they disputed, they held their peace.  
17. Master, I have brought my son. Matthew noteth another kind of disease then Mark doth: for he sayeth that the man was lunatic. Yet they do both agree in these two points, that he was dumb, and at certain times was driven into rages. But they are called lunatic, which either at the wane of the Moon have the falling sickness, or are troubled with a giddiness. Neither do I hold that which chrysostom imagineth, that this name was invented by the subtlety of Satan, that he might blot with infamy the good creatures of God: for certain experience teacheth that these diseases do increase and decrease according to the course of the Moon: yet this letteth nor, but that sathan may add his forces to such natural means. Therefore I think that this man was not deaf and dumb by nature, but that his tongue and ears were possessed by Satan. Furthermore, when as the weakness of the brain & sinews made him subject to the falling sickness, there was a greater mischief added by Satan himself. Hereof it came to pass, that he every where sought his own destruction, then, that he lay all to torn, that he falleth down as one without life, and like unto a dead man. And hereby we learn, how many means Satan hath to hurt us, except he be driven away by the hand of God. As many infirmities as there are of the flesh & of the soul, which we think to be innumerable, so many darts do they yield to Satan to annoy us. Therefore we are more than blockish, if so miserable a condition of ours, do not provoke us to prayers. And herein doth the incomparable goodness of God show itself, that when we are beset with so divers dangers, yet he preserveth us under his defence: especially if we consider with how great a desire our enemy is inflamed to destroy us. But this comfort should also come into our mind, that Christ came to bridle his madness, and that we do therefore remain safe amongst so many dangers, because our heavenly medicine is of more force than all our dangers. The circumstance of the time maketh also to this purpose: the father aunsweareth that his son hath been thus miserably tormented even from his youth. If Satan have so great liberty given him upon that tender age, what should not we fear, which by our own sins do make ourselves meet for such deadly blows, and which do minister weapons to our enemy, and upon whom he could enter as into his own right, if his desire were not restrained and overthrown by his wonderful power.  
MAT. 17. O generation faithless. Though Christ seemeth to direct his speech to the father of the lunatic, yet it is not to be doubted, but that he hath respect to the Scribes, as I taught a little before. For it is certain that the simple & weak were not rebuked, but they which being enclosed in their own malice, do stubbornly resist God. Therefore Christ denieth them as worthy to be borne withal any more by him, and threateneth that he will shortly divorce himself from them▪ But nothing worse can fall out, then that he should forsake us.  
And this is no small reproof, that they should so proudly refuse the grace of his visitation, where is also to be noted that men are to be handled diversly, every man according to his inclination: for when as he allureth them that are apt to be taught with all gentleness, he beareth with the weak, and doth also moderately stir up the slow, he spareth not these crooked serpents, whom he seethe not to be cured with any remedies.  
MAR. 20. Assoon at the spirit 〈◊〉 him. That the devil rageth more vehemently upon the man than he was wont, it is no marvel: for the nearer the grace of Christ showeth itself, and the more effectually it worketh, the more outrageously sathan fareth: for he is stirred up with the presence of Christ, as with the sound of a trumpet, and he moveth what tumults he can, and stirreth as much as he is able. It behoveth us to meditate this before the time, lest that our faith be troubled, as oft as at the appearance of the grace of Christ, this our enemy ariseth against us with more violence than he was wont. Yea, an other thing moreover is here to be noted, the true beginning of our healing is to be so thoroughly afflicted, that we shallbe but little from death. And also, that the Lord kindleth a torch or light at the furious rage of sathan, to show forth his grace: for when as men were astonished at that horrible sight, thereby the power of Christ which presently followed, might be the better discerned of them.  
21▪ Of a child. Hereby we gather that this was not inflicted as a punishment for the sins of the man: but was the secret judgement of God. It is certain that the infants when they come first out of the womb of their mother, are not innocent before God and guiltless, but God's scourges have sometime secret causes, and that for the trial of our obedience▪ Neither do we otherwise yield that honour that is due to God, then if we do reverently and modestly adore his justice, even when it is hidden from us. If any man desire to know more of this matter, he may search in that place of the ninth chapter of john: neither this man hath sinned, nor his parents.  
22. And if thou canst do any thing, help us. We see how little honour he yieldeth unto Christ: for he thinking him to be some Prophet, whose power is finite within measure, he cometh unto him doubting. But the first foundation of faith is to embrace the immeasurable power of God. Also it is the first entrance to prayers, to extol the same above all lette●, so that we may be certainly persuaded that we pray not in vain. And because that this man thought of Christ no otherwise then as of a man, his false opinion is corrected: for it behoveth that he should believe, that he might be capable and fit to receive the grace desired. Christ doth not plainly reprove the man in his answer: but turning back again upon him an other way that which he had spoken evil, he showeth him his fault, and teacheth him to seek a remedy. For this exception: If thou canst believe, is as much as if he should have said: Thou desirest me to help thee if I can do any thing: But thou shalt find in me a fountain of power, that cannot be drawn dry, if that thou bringest a measure of faith large enough. Hereof may be gathered a profitable doctrine which generally belongeth unto us all. The Lord is not the let, that the great bountifulness of his goodness sloweth not from him unto us: but it must be imputed to the narrow straits of our faith, that it stilleth down to us as it were drop after drop: nay, ofttimes we cannot feel a drop, because that our unbelief stoppeth up our heart. But in vain would some subtle men show themselves here, as if Christ would teach, that man could believe of himself, when as he had no other purpose, then to cast upon men the fault of their own weakness: so oft as they do weaken the power of God by their own unbelief.  
23. All things are possible to him that believeth. It is not to be doubted but that Christ taught that the fullness of all good things was given unto him of his father: and that any kind of help cannot be hoped for from him alone otherwise, then as from the very hand of God, as if he should have said: only believe, and thou shalt obtain. But how faith shall obtain any thing, we shall see a little after.  
24. I believe Lord. He sayeth that he believeth, and yet confesseth himself to be an unbeliever, though these two seem to be contrary, yet there is no man which hath not the trial of it in himself: for where as there is not a perfect faith any where, it followeth that they are in part unbelievers: yet so God of his mercy pardoneth us, and accounteth us faithful for that little portion of faith. Yet it behoveth us, diligently to shake of the dregs of infidelity which do stick in us, and to strive with them, and to crave of the Lord that he would correct them: and as oft as we are in this conflict to fly to him to help us. If we well consider what is given to every man, it shall easily appear that there are very few that have an excellent faith, few that have a mean faith, and that the most have but a small measure.  
matthew 17. Mar. 9 Luke 17. 
19 Then came the disciples to jesus apart, and said: Why could not we cast him out?  
20. And jesus said unto them: Because of your unbelief: for verily I say unto you, if ye have faith as much as is a grain of mustard seed, ye shall say unto this mountain, remove hence to yonder place, and it shall remove: and nothing shall be unpossible unto you.  
21. How best this kind goeth not out, but by prayer and fasting.  
28. And when he was come into the house, his disciples asked him secretly, why could not we cast him out?  
29. And he said unto them. This kind can by no other means come forth, but by prayer and fasting.  
5. And the Apostles said unto the Lord: increase our faith.  
6. And the Lord said: if ye had faith as much as a grain of mustard seed, and should say unto this Mulberry tree, pluck thyself up by the roots, and plant thyself in the sea, and it should even obey you.   
19 Then came the Disciples. The Disciples do marvel that the power which once they had is taken from them, when as they deprived themselves thereof through their own fault. Therefore Christ assigneth this want to their unbelief, and that sentence which he touched before, he rehearseth again, and prosecuteth more at large that nothing is impossible to faith. It is certain that it is an hyperbolical kind of speech when as he saith, that by faith trees & mountains should be removed. Yet the sum tendeth to this purpose, that God will never leave us, so that we would open the door to his grace. Neither is his meaning, that God will give what soever cometh rashly in our mind or thought: nay, when as nothing is more contrary to faith, than the rash & unadvised vows of our flesh, it followeth that where faith reigneth, every thing is not confusedly desired, but that which the Lord alloweth. Therefore this sobriety must be holden, that we desire not more than that which he hath promised us, and that our prayers be restrained to that rule he set down. If any man object that the disciples knew not whether it pleased the Lord that the Lunatic should be healed, the answer is ready, that these things befell through their own fault. For Christ now speaketh of a special faith, which had his secret forces as the present matter required. And this is that faith whereof Paul maketh mention in the 1. Cor. 12. 9 Then how came it to pass that the disciples were spoiled of that power of the spirit, which they had before for the working of miracles, but that they had choked it with their own slothfulness? But that which Christ spoke of a particular faith according to the circumstance of the place, appertaineth to the common faith of the whole Church.  
21. This kind goeth not out. In this saying Christ doth not reprove their sluggishness, that they might know that they had need of no common faith: for otherwise they might have excepted, that they were not altogether without faith. Therefore the meaning is that every faith sufficeth not, when the battoll is to be fought hotly with Satan, but it requireth strong forces. And he prescribeth prayer as a remedy to the weakness of faith, whereunto he adjoineth fasting as a help. You, sayeth he, tender exorcists come forth as it were to fight with a shadow, or to a battle in sport: but you have to deal with a stout champion, who will not be overcome but with a great and sharp fight. Therefore faith must be stirred up with prayer: and because you are slow and cold to prayer, the help of fasting must be also added. Hereby it doth evidently appear how ridicoulously the Papists do of fasting make a medicine to drive away devils, when as the Lord apply it to no other purpose, then to stir up a desire to prayer. When as he sayeth that kind of devil can not be cast forth by any other means then by prayer and fasting, the meaning is, where as Satan hath taken deep roots, and hath had a long possession, or where he walketh with an unbridled liberty, it will be hard and much a do to get the victory, and therefore we must strive with all our forces.  
Math. 17. Mark 9 Luke 9 
22. And as they abode in Galilee, jesus said unto them: the son of man shallbe delivered into the hands of men.  
23. And they shall kill him, but the third day shall be rise again: and they were very sorry.  
Math. 18. 1. The same time the disciples came unto jesus, saying: Who is the greatest in the kingdom of heaven?  
2. And jesus called a little child unto him, and set him in the midst of them:  
3. And said, ver●ly I say unto you: except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.  
4. Who soever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven.  
5. And who soever shall re●●lue such a little child in my name, receiveth me.  
30. And they departed thence, & went through Galilee, and he would not that any should have known it.  
31. For he taught his disciples, and said unto them: the son of man shallbe delivered into the hands of men, & they shall kill him, but after that he is killed, he shall rise again the third day.  
32. But they understood not that saying, and were afraid to ask him.  
33. After, he came to Capernaum, and when he was in the house, he asked them, what was it that ye disputed among you by the way?  
34. And they held their peace: for by the way they reasoned among themselves, who should be the chief.  
35. And he sat down, and called the twelve, & said to them: If any man desire to be first, the same shallbe last of all, and servant unto all.  
36. And he took a little child, and set him in the mids of them, and took him in his arms, and said unto them;  
37. Who soever shall receive one of such little childrenne in my name, receiveth me: and whosoever receiveth me, receiveth not me, but him that sent me.  
43. And whiles they all wondered at all things which jesus did, he said unto his disciples:  
44. Mark these words diligently: for it shall come to pass that the son of man shall be delivered into the hands of men.  
45. But they understood not that word: for it was hid from them, so that they could not perceive it: and they feared to ask him of that word.  
46. Then there arose a disputation among them, which of them should be the greatest.  
47. When jesus saw the thoughts of their hearts, he took a little child, and set him by him.  
48. And said unto them: Who soever receiveth a little child in my name, receiveth me: and who soever shall receive me, receiveth him that sent me: for he that is least among you all, he shallbe great.   
22. As they abode in Galilee. The nearer the time of his death approached, the oftener Christ warneth his disciples, lest that fearful sight should weaken their faith. This speech was used a little after that the miracle was wrought. For Mark saith that he went from that place into Galilee, that he might live quietly there in the mean time: for he had determined to come to jerusalem at the solemn day of the sacrifice, because he was at the next passover to be offered up himself. And though they had been often admonished of this matter before, yet they are no less troubled, then if they never had heard any thing of it before. The opinion which they had taken before, doth so much prevail, as that it darkeneth their minds in the most clear light. The Apostles had imagined amongst themselves, that the kingdom of Christ should be quiet & pleasant: they thought that assoon as it should be showed forth, it should be received with the allowance of all men: there was nothing more incredible than that the Priests and Scribes, & others the chief of the church should be against it. Therefore they being in error, do not admit any thing that is said on the contrary part: for Mark sayeth they knew not what the Lord meant. But whereof cometh this ignorance, when as his word was so manifest and so plain, but that that vain illusion had covered their minds as with a vail, that they durst not ask any further: though it may be partly attributed to a certain reverence, yet I think not but that they held their peace as men being oppressed with sorrow, and stricken with that absurdity which they had imagined to themselves. Wherefore this shame is not altogether to be praised, which nourished a perplexed doubt & a corrupt sorrow. In the mean while a secreatseede of godliness, rather than any manifest knowledge of the truth, tied them to Christ, that they should not departed from his school. There was some beginning or rote of faith & of true understanding planted in their hearts, so that this zeal of following Christ was far from that implicit faith of the papists: but because they had not as yet proceeded so far in the knowledge of the nature of the kingdom of God, and of the promised renewing in Christ, I do say that the desire of godliness did rather appear in them then any certain knowledge. Hereby we gather what was in them worthy either of praise or of reprehension. But though their blockishness is not to be excused: yet there is no cause why we should marvel that so express and evident a declaration of the cross and ignominy of the master, was unto them as a riddle: not only because it was contrary to the glory of the son of God to be refused and to be condemned, but because there was nothing more unlikely, then that the grace promised peculiarly to the jews, should be rejected of the governors of the same nation. And because the great horror of the cross, wherewith they were suddenly taken, excluded them from the comfort of the hope of the resurrection which was added: let us learn that so oft as mention is made of the death of Christ, to comprehend the whole 3. days together, that the death and burial may lead us unto the happy triumph and new life.  
1. The same time the disciples came. It appeareth by the other two, that the disciples came not to Christ of their own free-will: but when as they had privily reasoned the matter by the way, they were drawn out of their den into the light. But there is no absurdity in it, that matthew hasting to Christ's answer, doth not set down the whole course of the history, but passing by the beginning, doth summarily declare why Christ reproved that foolish desire of sovereignty amongst the Disciples. But when Christ inquireth of the secret speech, and urgeth the disciples to confess, that which they desired to have suppressed: we are taught to beware of all emulation, be it never so secret. Further, the circumstance of the time is to be noted: the foretelling of death had made them sad and doubtful: yet as if they had heard of some fond fables, or had a poetical cup of feigned drink begun to them, they do presently strive about the supremacy. How cometh it to pass that so great carefulness should so speedily vanish away, but that the minds of men are given so much to ambition, that they forgetting the present warfare, being deceived with a false imagination, do strait step to the triumphs? If the remembrance of that so lately spoken, was so soon forgotten of the Apostles: what shall become of us, if we bid the meditation of death farewell for a long time, and give ourselves to slothfulness, to carelessness, or to idle speculations. But it is demanded what occasion of trouble the Disciples had? I answer, that flesh doth willingly shake off all trouble, and letting pass all cause of heaviness, doth take hold of that which was spoken of the resurrection whereof the contention arose amongst them being thus careless.  
And because they do eschew the former part of the doctrine which is unpleasant to the flesh, God suffereth them to err in the resurrection, that they might dream of that which should not come to pass, that Christ by preaching only, should get himself a kingdom which should be earthly, that should presently grow to great wealth and prosperity. But in this question there was a double fault: for the Apostles dealt very preposterously, while they rejecting the care of warfare whereunto they were called, as soldiers that had well deserved, they desire rest, and seek to have rewards given them with honour before the time. And secondly they dealt ill in this, that where as they ought to have bend themselves together with one consent, mutually to help one an other, and to desire for the price, no less for their brethren then for themselves, through malicious ambition some of them endeavoured to prevent the rest. Wherefore, that our course may be allowed unto the Lord, let us learn patiently to bear the burden of the cross that is laid upon us, until the full time come for us to be crowned: further as Paul exhorteth, Rom. 12. 10. In giving honour, go one before another. The vain curiosity of those men at this day is like to the former fault, which leaving the lawful course of their calling, do leap before their time above the heavens. The calling us in the Gospel to his kingdom, showeth the way that leadeth thither. But these winged men, not thinking of faith, of patience, of calling upon God and other exercises, do dispute what is done in heaven: but this is as much, as if any man about to take a journey diligently enquiring of the situation of his Inn or lodging, moveth not one foot forward: for when the Lord commandeth us to walk upon the earth, who soever doth curiously dispute how the dead do sit in heaven, doth hinder himself from coming into heaven.  
2. And jesus called a little child. The sum is, who soever desire greatness, whereby they may be above their brethren, shallbe so far from obtaining the same, that they cannot stick to the utmost corner. And he reasoneth of the contrary, because that only humility doth extol us. And because that outward things set before our eyes do move most, he setteth before them a figure of humility in a young child. For that he commandeth his to become like to a child, is not stretched generally to all things. We know that in children many things are corrupt: wherefore Paul would not have us to be children in understanding, but in malice, whom otherwise in understanding, he commandeth to be of a ripe age. But because that infants do not yet know, what it is to be preferred above others, that they should strive about superiority, by their example Christ would blot out of their minds, those things which profane men & children of the world, do always discourse of the pleasure of honours, lest any ambition should stir them up. If any man except that infants even from the womb have pride grafted in them, so that they would have themselves to be most accounted of, and most cared for: the answer is easy. Similitudes must not be too exactly nor narrowly sifted, to have them agree in all points. But because there doth yet reign so great simplicity in infants, that they know not the degrees of honours nor the swellings of pride: therefore Christ doth fitly and aptly propose them for an example. And to this purpose appertaineth that conversion whereof he maketh mention: namely, that the disciples had now framed themselves too much to the common manners of men, and therefore that they might come to the right mark, their course must be turned backward. Every man desireth the first or second place for himself: but Christ alloweth no man, no not in the lowest place, except that he forget that superiority, & humble himself. And on the contrary he saith that they shallbe greatest which do humble themselves, least that we should think that we lose any thing, when we do willingly leave all greatness. And hereof may be gathered a short definition of humility: namely that he is truly humble, who neither challengeth any thing unto himself before God, nor contemptuously disdaineth his brethren, nor desireth to be seen ligher, but satisfieth himself to be accounted one of the members of Christ, desiring no other thing, then that the head may be only exalted.  
3. And who soever shall receive. Christ now doth metaphorically call them children, which laying aside all loftiness, do frame themselves to modesty and subjection: and that is added in stead of a comfort, lest submission should be hard & troublesome unto us, whereby Christ doth not only receive us into his own protection, but commendeth us also to men. And by this means the faithful are taught how they should each esteem of others, While every man submitteth himself. For how is the mutual friendship commonly nourished amongst the children of the world, but while each doth bear with another's covetousness? Therefore the covetouser any man is of glory, the more boldly he taketh authority unto himself, that he may be extolled, and that the lowly should be scorned & disdained. But Christ commandeth, that the more any man doth humble himself, the more he should be honoured. And that is the meaning of that saying which is added in Luke. Neither yet doth he command that they which are worthily despised, should be the more esteemed: but they which are void of all pride, & do make no account to be abased.  
Matthew 18. Mark 9 Lu. 17. 
6. But who soever shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, & that he were drowned in the depth of the sea.  
7. Woe be unto the world because of offences: for it must needs be that offences shall come, but woe be to that man, by whom the offence cometh.  
8. Wherefore if thine hand or thy foot, cause thee to offend, cut them off, and cast them from thee: it is better for thee ●o enter into life halt or maimed, then having two hands, or two seat, to be cast into everlasting fire.  
9 And if thine eye cause thee to offend, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, then having two eyes, to be cast into hell fire.  
10. See that ye despise not one of these little ones: for I say unto you, that in heaven their angels always behold the face of my father in heaven.  
42. And who soever shall offend one of these little ●nes that believe in me, it were better for him rather, that a millstone were hanged about his neck, and that he were cast into the sea.  
43. Wherefore if thine hand cause thee to offend, cut it off: it is better for thee to enter into life, maimed, then having two hands, to go into hell fire, that never shall be quenched.  
44. Where their worm dieth not, and the fire never goeth out.  
45. Likewise if thy foot cause thee to offend, cut it off: it is better for thee to go halt into life, then having two feet, to be cast into hell, in to the fire that never shall be quenched.  
46. Where their worm dieth not, and the fire nover goeth out.  
47. And if thine eye cause thee to offend, pluck it out: it is better for thee to go into the kingdom of God with one eye, then having two eyes to be cast into hell fire.  
48. Where their worm dieth not, and the fire never goeth out.  
1. Then said he to the disciples: It can not be avoided, but that offences will come, but woe be to him by whom they come.  
2. It were better for him that a great millstone were hanged about his neck, and that he were cast into the sea, then that he should offend one of these little ones.   
6. But who soever shall offend. This seemeth to be added for the comfort of the godly, lest their estate should seem troublesome unto them, if the world doth despise them: for this doth much hinder them from humbling themselves to this voluntary modesty: because they think that by this means they shall become contemptible, yet it is hard if we be not only loathed, but also trodden under foot of proud men. Therefore Christ encourageth his disciples with this comfort, that if the world despise their baseness, yet god doth not neglect them. Yet it also seemeth to tend to an other end: for the strife begun of their superiority in honour. Whereof it might easily be gathered, that the apostles were infected with a wicked desire to be aloft. Also it can not be, but that he should be reproachful to his brethren, who soever pleaseth himself too much, or desireth to be preferred before all men. To heal this disease, Christ denounceth a horrible punishment, if any man in his pride shall cast down poor men, already humbled of their own accord. But he comprehendeth more under this word Offence, then if he had forbidden the contempt of them, though it cannot otherwise be, that any man should carelessly offend the weak: but because he yieldeth not that regard & honour unto them that he should. Now when there are sundry kinds of offences, yet what kind of thing an offence is, is briefly to be considered. If through our default any man either stumbleth, or is brought out of a right course, or is hindered, him we are said to offend. Therefore who soever desireth to escape this punishment which Christ denounceth so severely, let him reach his hand unto those little ones which are held as abjects before the world, & help them to run their course well. For christ commendeth them unto us, that they might be to us an example of willing humility: even as Paul giveth this rule to the children of God, Ro. 12. 16. that they should make themselves equal to them of the lower sort. Also in the 15. 1. that no man should please himself. And because christ set down that kind of punishment, which was then most fearful & wherewith most heinous offences were punished, we do thereby gather how dear & precious they are to God, which are vile & despised before the world. 7. Woe be to the world because of offences. This place may be expounded ●. ways: of the doer, as if christ should curse the authors of the offences, & so under the name of the world should all unbelievers be comprehended: or of the sufferer, as that Christ should bewail the evils which he saw to be at hand to light upon the world for offences: as if he should have said, no pestilence shallbe more dangerus, nor shall bring more miseries, then that it shall come to pass that in any shallbe troubled or fall away through offences. And this sense doth better agree with the place: for I doubt not but if the lord had spoken of offences in the other sense, he would have spoken more at large: that he might make his more diligent & careful to beware. Therefore lest Satan should take us or we be aware, the Lord crieth out that nothing is more to be feared of us, than offences: for as sathan hath many at hand, so he ceaseth not to throw new before us almost at every step, & we as creatures too weak or sluggish, do easily fall at them. So it cometh to pass that there are but few that do make any mean proceedings in the faith of christ, And of those few which do enter into the course of salvation, scarce every 10. do come to the goal without faiuting.  
Now, when as by this counsel Christ hath set this terror upon offences, that he might make his more vigilant, woe be to our carelessness, if every of us prepare not himself valiantly to overcome them. For it is necessary. That the Lord might the more sharpen the care and diligence of his, he forewarneth that it cannot otherwise be, but that they must go through diverse offences: as if he should have said, it is an evil that cannot be avoided. So it is a confirmation of the former sentence, for that Christ doth thereby teach how many evils do follow upon offences, when as the Church never shallbe, nor can be free from this evil. But he showeth not the cause of the necessity: as Paul. 1. Cor. 11. 19 speaking of heresies, saith, that they must therefore arise, that they which are approved, might be known. But this is to be holden, that God would have men in danger of offences, that he might thereby exercise the faith of his children, and that he might shake off the hypocrites, as weeds and chaff from the pure and clean wheat. And if any man shall murmurre and complain, that it is absurd for the Lord to give Satan liberty to work the destruction of wretched men: it is our part to think reverently of the secret counsels of God: of which this is one, that it is necessary for the world to be troubled with offences.  
But woe be to that man, by whom offences do come. After that he hath exhorted his to beware of offences, he inveigheth again against the authors of them: and that his threatening may be the more forceble, he addeth that neither the right eye, nor the right hand are to be spared, if they give us occasion of offence. For I do take it that this was added to amplify the matter: as if he should have said, offences are to be resisted so diligently and constantly, as that it is rather meet to pull out the eyes, and to cut off the hands, then that you should nourish the offences. For, if any man shall doubt to lose any of his members, with this favouring or sparing, he casteth himself into eternal destruction. Therefore how horrible vengeance remaineth for them, which destroy their brethren with offences. But, because these two verses were expounded before in the fift chap. it was sufficient now to touch the purpose, why Christ rehearseth the same sentence in this place.  
10. See that ye despise not one of these little ones. Because that pride is the mother of reproach, and contempt bringeth forth boldness to offend, Christ upon urgent cause, that he might give a remedy in time convenient for the healing of this disease, forbiddeth the despising of little ones. And certainly, as we touched even now, whosoever shall have a right regard of the brethren, will never easily be brought to give offences. To the same purpose also tendeth this clause of Christ's speech: whereto he applied the beginning: namely, that we must strive in submission and humbleness amongst ourselves: because that God embraceth the little ones with a singular love. But it were too absurd for them to be despised or not to be regarded of any mortal man, whom God hath in so great estimation. Further, he proveth his love by this, that the Angels, which are the ministers of their salvation, do familiarly enjoy the countenance, and behold the face of God. Though, in my judgement, he would not simply teach how honourably God doth deal with them in appointing Angels to be their keepers, but also threateneth them that contemn them: as if he should have said, their contemners shall not go free, whose Angels are near and at hand to seek revenge. Therefore let us beware how their salvation be vile in our sight, for the procuring whereof the Angels have their charge. That some do take this place, as if God should assign proper Angels to every of the faithful ones is of no force: for the words of Christ do not signify any such thing, that one Angel should be always appointed to this or to that man: and it disagreeth from the whole doctrine of the Scripture, which declareth that the Angels do pitch their tents about the godly, and that the charge is not given to one Angel alone, but to many, that they should defend every of the faithful, Ps. 34. 8. Therefore let that fancy go of the good Angel and the bad, and let it suffice us to know, that the charge of the whole Church is cemmitted to the Angels, that they may help all the several members of the same, as necessity and use shall require. If any man demand whether the Angels, though by nature they are above us, are yet in degree inferior to us, because they are appointed to be ministers to us: I answer, there is no cause of let why they should not yield the obedience to God, in that free grace of his, which he bestoweth upon us, though so it cometh to pass, that they are called ours, because they apply themselves to help us.  
Math. 18. Mark. Luk. 15. 
11. For the son of man is come to save that which was lost.  
12. How think ye? If a man have an hundred sheep, and one of them be gone astray, doth he not leave ninety and nine, and go into the mountains, and seek that which is gone astray?  
13. And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, then of the ninety nine, which went not astray.  
14. So is it not the will of your father, which is in heaven, that one of these little ones should perish.   
1. Then resorted to him all the Publicans and sinners to hear him.  
2. Therefore the Pharises and Scribes murmured▪ saying, he receiveth sinners, and eateth with them.  
3. Then spoke he this parable to them, saying,  
4. What man of you having an hundred sheep, if he lose one of them, do●th not leave ninety and nine in the wilderness, and go after that which is lost, until he find it?  
5. And when he hath sound it, he layeth it on his shoulders with joy.  
6. And when he cometh home, he calleth together his friends & neighbours, saying unto them, rejoice with me: for I have sound my sheep, which was lost.  
7. I say unto you that likewise joy shall be in heaven for one sinner that converteth, more than for ninety and nine just men, which need none amendment of life.  
8. Either what woman having ten pieces of silver, if she lose one piece, do●th not light a candle, and sweep the house, and seek diligently, till she find it?  
9 And when she hath found it, she calleth her friends and neighbours, saying, rejoice with me: for I have found the piece, which I had lost.  
10. Likewise I say unto you, there is joy in the presence of the angels of God, for one sinner that converteth.   
11. For the son of man. Now Christ also by his own example exhorteth to give honour even to the weak and abject brethren. For he came not from heaven as a redeemer to save only them, but also for the dead, which had been lost. But it is too vile a thing for us to loathe them, whom the son of God hath set so much by. Neither if the weak ones have faults, which might bring them into contempt, is our pride therefore to be excused: for they are not to be esteemed after the value of their own virtues, but for Christ's sake: after whose example who so will not frame himself is too froward and proud.  
12. How think ye? Luke maketh a further rehearsal of the occasion of this parable: namely that the Scribes murmured against the Lord, whom they saw daily conversant with sinners. Therefore Christ's will was to show, that a good teacher must take no less pains to recover those, which were lost, then to preserve those, which are under his hand. Though the similitude proceedeth in Matthew: namely, that the disciples of Christ should not only be friendly entertained: but their faults are to be borne with, so as we may endeavour to bring them that wander into the way. For though it fall out that they do sometimes go astray, yet because they are sheep, over whom God hath set his own Son to be their shepherd, it behoveth us to gather them from going astray, so far must we be from putting them to slight with unkindness, or from taking liberty to drive them away. For to this purpose belongeth that saying, heed must be taken that we dessroy not that, which God would should be saved. That which Luke reporteth tendeth somewhat to a diverse end: because all mankind is Gods, they are to be gathered which are strangers, & as great joy is to be made, while they that were lost return to good, as if any man should beyond all hope recover that, which he was sorry should be lost.  
LV. 10. There is joy in the presence of the Angels. If the Angels do rejoice among themselves in heaven, when they see restored into their company, that which was lost: it becometh us that are in the same and like estate with them, to be partakers of the same joy. But how is it, that he saith, that the Angels do rejoice more at the repentance of one wicked man, then at the perseverance of many righteous, whom nothing more delighteth then a continual and just course of righteousness? I answer, though it should more agree with the desires of the Angels, (as it is also more to be desired) that men should always continue in pure integrity: yet, because the mercy of God doth more appear in the deliverance of a sinner, who now had been given over to destruction, & had fallen off as a rotten member from the body, he attributeth to the Angels after the manner of men, the greater joy for this good unlooked or unhoped for. Further, he doth specially restrain the word repentance to the conversion of them, which were wholly fallen from God, as that they now rise from death to life. For otherwise there ought to be a continual meditation of repentance through the whole life: neither is any man exempted from this necessity, when as their several sins do stir all men to a daily exercise of the same. But it is one thing amongst offences, or falls, or errors, to go forward to the goal, when thou art entered into the course: and it is an other thing, to call a man home from error, who was altogether out of the way, or to begin a right course from the prisons. They need not such repentance, who have now begun to frame their life after the rule of God's law, that they might begin to live holily and godly: though it be necessary for them to sigh under the infirmities of their flesh, and to labour to reform and correct them.  
Math. Mark. Luke. 15.   
11. He said moreover, A certain man had two sons.  
12. And the younger of them said to his father, Father, give me the portion of the goods that falleth to me. So he divided unto them his substance.  
13. So not long after, when the younger son had gathered all together, he took his journey into a far country, and there he wasted his goods with riotous living.  
14. Now, when he had spent all, there arose a great dearth throughout that land, & he began to be in necessity.  
15. Then he went and clave to a citizen of that country, and he sent him to his farm, to feed swine.  
16. And he would ●ain have filled his belly with the husks, that the swine eat, but no man gave them him.  
17. Then he came to himself, and said, how many hired servants of my fathers have bread enough, and I die for hunger?  
18. I will rise and go to my father, and say unto him, Father, I have sinned against heaven, & before thee.  
19 And am no more worthy to be called thy son: make me as one of thy hired servants.  
20. So he arose, and came to his father, and when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.  
21. And the son said unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son.  
22. Then the father said to his servants, bring forth the best rob, and put it on him, and put a ring on his hand, and shoes on his sect.  
23. And bring the fat calf, and kill him, and let us eat and be merry.  
24. For this my son was dead, & is alive again: & he was lost, but he is found. And they began to be merry.   
This parable is nothing else but a confirmation of the former doctrine. And in the former part of it there is showed, how ready & willing god is to forgive sins: and in the other, how maliciously & perversely they do, which do murmur at his mercy, which we will handle after in that place. And under the person of a prodigal young man, who through lust & riotous expenses being brought to extreme poverty, returned in all humility unto his father, against whom he had been injurious & disobedient, Christ describeth all sinners, who loathing their own madness, do apply themselves unto the grace of God.  
And unto a human father, who not only forgiveth the offences of his son, but runneth willingly forth to meet him, he compareth GOD, who is not satisfied in pardoning them that ask forgiveness, except he do also prevent them of his fatnerly kindness. Now we will consider the particular points.  
12. The younger of them said. Hear is first described a token of ungodly folly in a young man, in that he desiring to departed from his father, thought not himself well, except he might have free liberty to wantonness, without check or controlment of his father. Unkindness is also added to the former, in that he forsaking the old man, he doth not only deprive him of those duties which in right he oweth him, but also spoileth and diminisheth his goods. Then followeth a riotous living in pleasure, and unbridled wickedness wherein he wasteth all his goods. By so manifold sins he had deserved, that he should find his father never to be appeased towards him. And it is not to be doubted, but that the great goodness of God and his incomparable favour is described unto us under this example, that no outrageousness of sins should drive us with fear from the hope of obtaining forgiveness. It is no fond interpretation if any man shall say that they are like to this foolish and froward young man, who abounding with the Lord with great plenty of good things, yet being moved with a blind and giddy covetousness, would part with him, that they might be free away from him: as if it were not more to be desired to live under the fatherly care and governance of God, then to have all the kingdoms of the earth. But because I fear lest this allusion be too subtle, I will be satisfied with the literal sense: not that I find fault with them, that under such a figure reprove their madness, which think they shall live happily to have somewhat of their own, that they might be rich of themselves without the heavenly father: but because I do now keep myself within the bounds of an interpreater. But Christ here declareth what useth to befall to young men, when they follow their own will: for they being void of counsel, and riotous in living, are unmeet to rule themselves, where fear and shame restraineth them not, it cannot be but that they should cast themselves headlong whether soever pleasure shall carry them, and being full of dishonesty, they make haste to vile poverty. afterward he describeth the punishment, which by the just judgement of God, remaineth for the most part of such prodigal wasters: namely, that their goods being wickedly wasted, they should be thoroughly pinched with hunger, and because they knew not how to use thriftily, abundance of the best bread, they shallbe driven to feed upon acorns and husks. To be short, that they becoming swine's fellows, should think themselves unworthy of man's meat: for this is a hoggish devouring, wastefully to spoil that, which was given for the preservation and maintenance of life. That some do subtly expound this to be a just plague of ungodly loathing, that they for hunger should go to the husks, which refused the pleasant bread in the household of the heavenly father, do speak very truly and profitably, neither doth any religion forbidden the use of this similitude: but in the mean season it must be considered what allegories do differ from the natural sense.  
16. He would feign have filled his belly. It declareth that for hunger he no more thought upon his former dainties. Neither when he gave this kind of meat to the swine could he want. That saying of Cyrus is notable, who, when in his flight he had been long fasting, being somewhat refreshed with meat and brown bread, said, that he never tasted so savorye bread before: so necessity compelled this young man, whereof mention is now made, to have a stomach to the husks. The reason is added: because no man gave unto him. For the copulative should in my judgement be resolved into a word causal. Neither is this spoken of the husks, which were by him: but I understand it, that no man had compassion of his want. For no man thinketh himself bound to the prodigal, which waste their own goods without regard: nay, because they were wont to spoil all things, nothing is thought should be given them.  
17. Then he came to himself. Here is a means described unto us, whereby God calleth men to repentance. If they would willingly be wise, & would yield themselves to be taught, he would allure them more gently: but, because they frame not to obedience, except they be tamed with corrections, he chastiseth them the sharpelyer. Therefore hunger was the best schoolmistress for this young man, whom plenty and fullness made so outrageous and disobedient. Being taught by this example, we must not think that God doth deal cruelly with us, if at any time he lay greater troubles upon us: for by this means he teacheth the froward and them that are drunken with pleasure, obedience. Further, what misery soever we suffer, is a profitable calling of us to repentance. But as we are slow, so do we scarce at any time come to a right mind, except we be driven to it by extreme miseries. For until that troubles do oppress us, and that desperation doth prick us, the flesh doth always lift up itself in pride, or at least resist good things. Whereby we gather that it is no marvel, if that the Lord doth deal often times violently and doubleth his blows upon us, to break our frowardness, and as it is in the proverb, he driveth hard wedges into hard knots. It is also to be noted that hope of a better estate, if he returned to his father, provoked the young man to repentance. For no greatness of punishments shall overthrow our sins, or make us displeased with our sins until some profit do appear. Therefore as this young man by hope of his father's kindness is moved to seek for reconciliation: so the knowledge of the mercy of God must be the beginning of our repentance, which shall move and stir us to hope well.  
20. When he was yet a great way off. This is the chief point of the parable, If men which by nature are desirous of revenge, and hold their own right too fast, are yet moved with a fatherly love, so as they do lovingly forgive their sons, and of their own free-will will seek out those lost wretches: God, whose great goodness exceedeth all the loves of fathers, will be nothing harder to us. And certainly here is nothing spoken of an earthly father, that God doth not promise of himself. Before they cry, saith he, I will hear Isa. 65. 23. That saying also of David is well known, Psa. 32. 5. I have said I will confess my unrighteousness unto the Lord against myself, and thou forgavest the punishment of my sin. Therefore as this father is not only easy to be entreated at the prayers of his son: but goeth out to meet him coming, and before he heareth any one word, he embraceth him all torn and deformed as he is: so God looketh not for long entreatance: but as soon as the sinner determineth to confess his fault he doth willingly meet him. But it is a filthy quarrel of theirs, which do hereof gather, that the grace of GOD is not bestowed upon sinners, before that they do prevent the same with their repentance. Here say they is proposed to us a father ready to forgive, but it is after the son hath determined to return to him: therefore god doth not regard nor bestow his grace upon any others then them, which begin to seek the same. It is true, that it is required that the sinner should be grieved in conscience, and displeased with himself, which should obtain forgiveness: but they do very evil gather hereof, that repentance, which is the gift of God, doth proceed from men of the proper motion of their own heart. And in this behalf is a mortal man very fond compared with God: for an earthly father cannot renew the perverse heart of his son with the secret instinct of the spirit, as God doth of stony hearts make fleshy. To conclude, it is not handled in this place, whether man converted unto God, returneth of himself: but only under the figure of a man is commended the fatherly kindness of God, and his readiness to grant forgiveness.  
21. Father, I have sinned against heaven. Here is an other part of repentance noted: namely, a feeling of sin joined with sorrow and shame. For he that is not sorry that he hath sinned, and hath not his offence before his eyes, will rather attempt any thing, then that he will think to return to a good course: therefore it is necessary that a loathing of a former estate should go before repentance. But there is great weight in this speech, that it is said that the young man returned or came to himself: for who so followeth the wandering errors of his desires, is carried into a forgetfulness of himself. And certainly, the violente motions of the flesh are so wandering, that who soever giveth over himself unto them, shall vanish away as a man departed or gone out from himself. Therefore the transgressors are commanded to return to their heart, Isa. 46. 8. There followeth also a confession, not such as the Pope hath framed but such as the son doth therewith reconcile unto him his offended father: for this humility is very necessary for the redeeming of offences. This manner of speaking, I have sinned against heaven and before thee, is as much as if it had been said, that God was offended in the person of an earthly father. And certainly nature itself teacheth this; that whosoever lifteth up himself against his father, doth also vngodlyly arise against God, who maketh children subject to the parents.  
22. Bring forth the best rob. Though (as it hath been often said) it were a fond thing to search all small points in parables: yet the letter shall not here be wrested, if we say that the heavenly father doth not only so forgive our sins, that he burieth the remembrance of them: but also restoreth those gifts whereof we were deprived: so as he spoiling us of them again, doth chastise our unthankfulness, that with the reproach and dishonesty of the nakedness, he might drive us to be ashamed.  
Math. Mark. Luk. 15.   
25. Now the elder brother was in the field, and when he came and drew near to the house, he heard melody and dancing;  
26. And called one of his servants, and asked what these things meant.  
27, And he said unto him, Thy brother is come● and thy father hath killed the fatted calf: because he hath received him safe and sound.  
28. Then he was angry, and would not go in: therefore came his father out and entreated him.  
29. But he answered and said to his father, Lo▪ these many years have I done thee service, neither brake I at any time thy commandment, & yet thou never gavest me a kid, that I might make merry with my friends: 30. But when this thy son was come, which had devoured thy goods with harlots, thou hast for his sake killed the fat calf.  
31. And he said unto him, son, thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad: for this thy brother was dead, & is alive again, & he was lost, but he is found   
This last part of the parable accuseth them of unkindness, which maliciously would restrain the grace of God, as if they envied that miserable sinners should attain salvation. For we know that the pride of the Scribs is here restrained, who do not think that the reward due to their deserts is not paid them, if that Christ should admit the Publicans and the common sort of people to the hope of eternal salvation. Therefore the sum is, if we desire to be accounted the sons of God, those faults of our brethren, which he fatherly remitteth, we must brotherly forgive. They that think that the people of the jews are described under the figure of the elder son, though they do it not without some reason, yet they seem to me not sufficiently to mark the whole course of the text: for of the murmuring of the Scribes there arose a speech, as if they were troubled at the kindness of Christ towards miserable men, which had been lose livers. Therefore he compareth the Scribes, which swelled with arrogancy to thrifty and modest men, who always well regarded their household estate by living honestly and sparingly: yea, he compareth them to obedient sons, who all their life-time do patiently bear the authority of the father. And though they were altogether unworthy of this praise, yet Christ speaking after their sense, by concession imputeth unto them this feigned holiness for a virtue. As if he should have said, although I should grant unto you that which you do falsely brag of, that you have always been obedient sons unto God, yet their brethren must not so proudly and cruelly be cast off, when they repent from their wicked life.  
28. Therefore came his father out. In these words he reproveth the intolerable pride of hypocrites, that they must be entreated of the father not to envy at the mercy showed unto their brethren. Further, though God doth not entreat, yet, by his example he exhorteth us to bear with the faults of the brethren. And that he may cut off all excuse from their wicked rigour, he doth not only bring in hypocrites speaking, whose false boasting might be refuted: but also if any man shall wholly discharge all duties of godliness towards his father: yet he denieth him to have any just cause of complaint, for that his brother is forgiven.  
It is certain that the sincere worshippers of God are always free and void from this malicious affection: but the purpose of Christ is to show, that he is unrighteous that envieth his brother received into favour, although he would not give place to the Angels in holiness.  
31. Son, thou art ever with me, There are two chief points in this answer: the first is, that there is no cause why the Elder should be angry, while he seethe that he is not endamaged by the receiving of his brother into favour: and the other that he having no regard of the salvation of his brother is grieved & sorry for the joy conceived of his return. All mine, saith he, are thine: that is, though thou haste yet taken away nothing from my house, thou hast lost nothing: for all things remain safe for thee. Further, what doth our joy offend thee, whereof thou shouldest have been a companion? For it is meet to rejoice for that thy brother, who we thought had been lost, is in safety, and returned home again. We must note these two reasons: for neither do we lose any thing, if GOD do kindly receive into favour them, which by their sins had been estranged from him, and it is a hardness without godliness not to be glad, when we see our brethren restored from death to life.  
Matth. 18. Mark. Luk. 17. 
15. Moreover, if thy brother trespass against thee, go, and tell him his fault between thee and him alone, if he hear thee, thou haste won thy brother.  
16. But if he hear thee not, take yet with thee one or two, that by the mouth of two or three witnesses every word may be confirmed.  
17. And if he will not vouchsafe to hear them, tell it unto the Church, and if he refuse to hear the Church also, let him be unto thee as an heathen man and a Publican.  
18. Verily I say unto you, whatsoever ye bind on earth, shall be bound in heaven, and whatsoever ye lose on earth, shallbe loosed in heaven.  
19 Again, verily I say unto you, that if two of you shall agree in earth upon any thing, whatsoever they shall desire, it shallbe given them of my father, which is in heaven.  
20. For where two or three are gathered together in my name, there am I in the mids of them.   
3. Take heed to yourselves: if thy brother trespass against thee, rebuke him: and if he repent, forgive him.   
15. If thy brother trespass against thee. Because he had spoken before of bearing with the infirmities of the brethren, now he showeth more plainly how, and to what end, and how far they are to be borne with. For otherwise it had been a ready objection, that offences cannot otherwise be avoided, but that every man should wink at the faults of other men, and so should sin be nourished by bearing with it. Therefore Christ prescribeth a mean between both, which neither shall offend the weak too much, and yet shall be apt for the healing of their diseases. For severity compounded to the nature of a medicine is profitable and praise worthy. In sum, Christ commandeth his disciples so to forgive one another, that yet they endeavour to correct their faults, which must be wisely observed: because that nothing is more difficult then to spare and favour men, and freely to reprehend their faults. All men almost do lean to the one side, so that either they do deceive one another with deadly flatterings, or else they strike them too hardly, whom they should heal. But Christ commendeth to his disciples mutual love, which should be far from flattery. He only commandeth them to season their admonitions with moderation: lest, if they be too austere & hard, they should overthrow the weak. And he expressly setteth down three degrees of brotherly correction: the first is, that he which hath sinned, should be admonished privately. And the second is, if he show any token of stubborness, that he be again admonished before witnesses. The third is, if he prevail nothing this way, that he be delivered to the public judgement of the Church. And this is the purpose, which I spoke of, lest that charity be broken under pretence of fervent zeal. Further, because ambition doth carry away the most part of men, so that they are too desirous to spread the offences of their brethren, Christ doth in time meet with this fault, commanding us to cover the faults of our brethren as much as we can. For who so are delighted with the shame and infamy of the brethren, it is certain that they are carried away with hatred and malice: for if there were any charity in them, they would have regard of the shame of the brethren. It is yet demanded, whether this rule doth generally extend to all sinners. For there are very many, which will allow no public reproves, until the offender be first privately admonished. But there is a manifest restraint in Christ's words: for he doth not simply and without exception command that whosoever sinneth, should be admonished or reproved privately, and without any witness: but he would have us to try this way, when we are privately offended: not because the matter is our own, but because it is meet that we should be wounded with sorrow, as oft as GOD is offended. Neither yet doth Christ speak here of suffering injuries: but he doth generally teach us, so to embrace and use loving kindness amongst us, lest by handling the weak ones more sharply, we should lose them which were to be kept. Therefore this clause against thee, doth not note an injury done to some one man, but distinguisheth between secret and manifest sins. For, if any man sinneth against the whole Church, Paul commandeth that he should be publicly reproved, so that he would not have the very Elders spared. For of them by name doth Paul give Timothy charge, that by public reproving them before all men, they might be made a public example to others, 1. Tim. 5. 20. And certainly it were a ridiculous thing, that he which offended, so that his offence were openly known to the public offence of the brethren, should be admonished of every one of them: for, so if a thousand knew it, he should be admonished a thousand times. Wherefore that distinction, which Christ expressly maketh, is to be kept, that no man by making secret offences common, should rashly and without necessity defame his brother.  
If he shall hear thee, thou hast won. Christ confirmeth his doctrine by the profit and fruit that shall come thereof. For it is no small matter to get a soul to God, which was in bondage to Satan. And whereof cometh it to pass, that they which are fallen, do seldom repent, but because that they being handled odiously, and as enemies, do harden themselves in obstinacy? Therefore nothing is better than gentleness, which reconcileth to God them which had fallen from him. And he that doth intemperately run into a fond favouring the offender, doth willingly lose the salvation of his brother, which he had in his hand. In Luke Christ commandeth us expressly to be satisfied with a private admonition, if our brother be thereby brought to repentance. Hereby is also gathered how necessary it is that there be amongst the faithful a free and mutual liberty of reproving one another. For, when as every one of us doth offend often every day, it were extreme cruelty by our silence and dissimulation to betray the salvation of them, whom by a friendly reproof we might deliver from destruction. For though that success doth not always follow, yet doth there lie a great guiltiness upon him, who neglecteth the remedy prescribed by the Lord for the preservation of the salvation of the brethren. It is also to be noted, that the diligenter we are to perform this duty, the more the Lord doth yield over his own honour to us. For one man cannot convert another, it only belongeth unto him: yet doth he adorn us with this undeserved title, that we do gain or win a lost brother.  
16 If he hear thee not, take yet with thee. The second degree is, that he which behaved himself stubbornly towards one man, or would not abide to be taught, should again be admonished before witnesses. Some do here object that it is in vain to call witnesses, if we have to deal with a man that is disobedient and rebellious, for he will be so far from being bent to acknowledge his fault in their presence; that he will more wickedly deny the same. But this knot shall be easily loosed, if thou wilt distinguish between a kind or manner of denying, and of slypping back. He that precisely denieth the deed, and saith, that he is falsely and slanderously charged, is to be let alone: for it shall be in vain to urge him by calling him before witnesses. But, because the most part of men do either frowardly scorn, or impudently excuse that which they had done wickedly and ungodly, until they be brought before greater authority, it shall be profitable to observe this course towards them. Also the saying of our saviour must so be understood, as it appeareth by the word he useth, which signifieth to reprove. To reprove, is to convince by evident demonstration. And how should I reprove him, that stoutly denieth the whole matter. For he that hath so hard a brow, as to deny the offence committed, shutteth up the way against the second admonition.  
Now we understand against whom Christ would have us to use witnesses, that the admonition may have the more weight and the greater effect. But there is no absurdity in it, that he doth bend Moses words somewhat into an other sense. Moses forbiddeth to give judgement of a matter unknown, and setteth down this as a lawful means of trial, that by the testimony of two or three, every word may stand or be confirmed.  
Christ alluding to that law, saith, that the cause is evident, where two or three witnesses do arise to condemn the man, especially that the judgement of the church may be the riper. Neither is there any cause why he should complain of injury, for being brought forth into the light, which refused to hear two or three.  
17. Tell it unto the Church. It is demanded what he meaneth or understandeth by the name of the Church. For Paul, 1. Corinthians, 5. 5. commandeth the incestuous Corinthe to be excommunicate, not of any chosen number, but of the whole company of the godly, and therefore it may seem probable that the judgement was here referred to all the people. But, because that then there was as yet no Church, which had given their name to Christ, nor any such order appointed, and the Lord himself speaketh as of a manner used and received: it is not to be doubted, but that he alludeth to the order of the old Church, as also in other places he applieth his speech, according to the manner known amongst them. When he commandeth, Matthew 5. 23. that the gift, which we would offer be left at the Altar, until we may be reconciled to the offended brother, it is not to be doubted, but that he would by the present form and manner of worshipping of GOD under the law, teach us, that we cannot pray rightly, nor offer any thing to GOD, so long as we are at discord with the brethren. So therefore now doth he look into the form of discipline received amongst the jews: for it were absurd for him to appoint the judgement to the Church, when as yet there was none.  
Also, when as the authority of excommunication amongst the jews was in the hands of the Elders, who represented the person or estate of the whole Church, Christ doth then very aptly appoint, that they which have sinned, should at length be openly brought before the Church, if they do either proudly despise, or scoffingly scorn at private admonitions. We know that after the jews returned from the captivity of Babylon, they had a chosen council, which they called Sinhedrim, in Greek Synedrion, whereunto the censure of manners and doctrine was committed. This government and this bridle to keep froward and untractable men in order was lawful and approved of God.  
If any man except that all things were corrupt and out of order, at the coming of Christ, so that that tyranny should be accounted nothing less than the judgement of the Church: The answer is easy: though the manner of their dealing was defiled and corrupted, yet was the order worthily praised of CHRIST, as it had been in times passed delivered by the Fathers. And when as shortly after he erected a Church, the corruption being taken away, he restored the pure use of excommunicating. Yet it is not to be doubted, but that the order of discipline, which flourished under the kingdom of CHRIST succeeded in place of that Elder. And certainly, when as the profane nations had a shadow of this rite of excommunicating, it appeareth that God had put this into the minds of men from the beginning, that if any were unclean and defiled, they should be driven from the holy exercises.  
Therefore it was a vile and shameful thing for the people of GOD to be altogether without that discipline, whereof there was remaining some show amongst the Gentiles. And that which was observed in the law did Christ translate to us: because that we and the ancient fathers have one & the same cause. But it was not the purpose of Christ to send his disciples to the Synagogue, which when it willingly nourished filthy corruptions in her bosom, it excommunicated the true & sincere worshippers of GOD. But he declareth that that order should be holden in his Church, which had been holily appointed under the law. That which is presently added of Heathens and Publycans confirmeth the interpretation that I brought. For, because the Heathens & the publicans were then much hated and abhorred amongst the jews, unto them he compareth men that are unclean and incurable, which will obey or yield to no admonitions. It is certain that he would not have given this precept to the Heathens, of whom the Church should be gathered, that they should fly from themselves: Neither is there any cause at this day why the faithful should abhor the publicans. But Christ, that he might the better be understood, borrowed that manner of speech, which was presently used in his own country. But the meaning is, that we should have nothing to do with the contemners of the Church, until they repent.  
18. Whatsoever ye shall bind. He rehearseth the same words now, which he used before in the sixteen Chapter: but in a diverse sense. For there his purpose was to confirm the authority of doctrine, and here he appointeth discipline, which is adjoined to doctrine. There Christ said that the preaching of the Gospel should not be in vain, but that it should be a savour either to life or to death: here he sayeth, though the wicked do scorn the judgement of the Church, yet it shall not be in vain. This distinction must be holden, that he speaketh there of the word preached, and here of public censures and discipline. But let the readers seek for the reason of binding and losing from thence. This is the sum, whosoever having committed a sin, doth humbly acknowledge his fault, and entreateth, so that he obtain forgiveness of the Church, he is not absolved only of men, but also of GOD. Again, whosoever scorneth the reproves and threatening of the Church, if he be condemned of the same, that judgement shall be confirmed in heaven, which was given by men.  
If any man object that GOD by this means should be as an under judge, without a voice of his own, but must subscribe to the judgement of mortal men: there is an answer ready. For Christ doth not so defend the right of his Church, as that he would thereby diminish his own right and his fathers: but that he would thereby rather sanctify the majesty of his word. For as in the sixteen Chapter his will was not to establish generally every doctrine, but that which came out of his mouth: so neither in this place doth he say that every judgement shall be established and ratified, but that, wherein he himself is precedent and chief: and that not only by his spirit, but also by his word.  
Whereof it followeth, that men do GOD no prejudice, while they pronounced nothing but from his mouth, and do faithfully endeavour themselves only to execute that, which he had commanded. For though Christ is the only judge of the world, yet he would in the mean season have the ministers of his word to denounce and proclaim the same. Further, he would have the Church to deliver his judgement: So he derogateth nothing from himself by using the ministery of men, but he alone loseth and bindeth. Yet hereof ariseth a question, when the church tolerateth many hypocrites, and also absolveth many, which pretend a feigned repentance, whether it be apparent that such be absolved in heaven. I answer, that the speech is directed to none other, then to such as do rightly and sincerely reconcile themselves to the Church. For he that would give comfort, and take away fear from fearful & trembling consciences, he saith, that whosoever shall sin, if they be received into favour with the Church, are freed from guiltiness before God. For he appointed this as a pledge of heavenly grace, which nothing appertaineth to hypocrites, which do pervert the right use of reconciliation.  
And there ariseth hence no small hope unto the godly, when as they hear that their sins are blotted out before God and angels, assoon as they obtain forgiveness of the Church. In the other part there is no ambyguitie of the meaning of Christ. For, when as stubborn & proud men are ready under this pretence to despise the judgement of the church, as ungodly knaves, they do often very boldly appeal to the tribunal seat in heaven. Christ, that he may with terror break their pride, saith, that their condemnation is ratified in heaven. In the mean while he encourageth his to a just and righteous severity, least they should give place to the wicked frowardness of them which refuse or shake off all discipline. Hear is also to be seen how ignorantly the Papists do wrest this place, to colour all kind of tyranny. It is certain that the right and authority of excommunicating is given unto the church, and all men of a right mind do confess the same: but whether that every man, or that one that is not called by the Church, but created by the horned and disguised beast, may according to his pleasure send forth their vain and empty cracks of excommunications, according to their pleasure? But it is manifest that the lawful gonernment of the Church was committed to the Elders, not only to the ministers of the word, but to them also, which of the people were joined to them to be censors of the word. Yet they not contented with their former impudency, endeavoured to prove out of this place, whatsoever burdens they laid upon the people to be borne. I speak not of that, that the most wicked enemies of the Church do unworthily usurp, and by violence take unto themselves, the authority which was granted unto the church: I only say, when Christ spoke not, but only of correcting of sins, they which by their laws ensnare souls, do no less foolyshlye than wickedly abuse his testimony.  
It is of the same sort of brawn; that under this pretence they defend their auricular confession. For though Christ appointed that they should be reconciled to the Church, which by their fault were brought to the public judgement: yet was it not his will to lay a law upon all men, that they should unburden them of their sins in the ear of a sacrificer. But their fancies are so frivolous, that it is not necessary to stand any longer to confute them.  
19 Again, I say unto you. He confirmeth the former sentence: because God will not only give the spirit of counsel and wisdom to them that shall ask it: but he also will cause that whatsoever they shall do out of his word, should want power and effect. But he joining consent to the prayer, declareth how soberly and reverently the faithful should behave themselves in all their holy actions. The sinner must be admonished, & except he give place to that reproof, he must be excommunicated. Here it behoveth not only to ask counsel of the holy mouth of God, that nothing be done but according to his word, but also it is meet to beeginne with prayers. Whereby that which I taught before, appeareth more evidently, that there is no licence given to men to do whatsoever they lust, but God is placed as a revenger of the government of the Church, that he might defend and sanctify the judgements, whereof he is the author. In the mean season, while the faithful do meet●, they are taught to join their petitions and generally to pray together, not only to testify the unity of faith, but that God would hear the desire of them all. Therefore, as God doth often promise otherwhere that he will hear the private prayers of every man: so here Christ adorneth public prayers, with a singular promise, that he might thereby stir us up the more earnestly to exercise the same.  
20. Where two or three are gathered in my name. This promise stretcheth further than the former. For the Lord declareth that he will be present as oft as two or three shall be gathered in his name, that he may direct them with his counsel, and bring to prosperous success whatsoever they shall take in hand. There is no cause therefore why they should doubt, which deliver over themselves to be ruled by him, but that they shall feel by his presence that profit and fruit they shall desire. But sith it is an inestimable good thing, to have Christ the chief and president in all our affairs, as again nothing is more miserable then to be without his grace: this promise should be no small spur to us, that we might godlily and holily join together amongst ourselves. For whosoever either neglecteth the holy assemblies, or negligently separateth himself from the brethren, or behave himself catelesly in preserving unity, doth hereby declare that he maketh no account of the presence of Christ.  
But first it must be provided, that they which desire to have Christ present, should be gathered in his name. But the definition of this clause must also be noted, that the wicked do no less falsely & impudently then wickedly make his holy name as a cloak to their conspiracies. Therefore except we will cast Christ forth to their scorns, and together overthrow that which he he●● promised: first, it must be known what this saying meaneth: namely, that they which are gathered, all lets being cast away, which hinder us from coming to Christ, should come sincerely to Christ, and yield to obey his word, and suffer themselves to be governed by his spirit. Where this simplicity taketh place, it is not to be feared but that Christ by his blessings will openly declare, that the company is not gathered together in vain. Wherein the gross folly of the Papists doth bewray itself. They cry that their counsels cannot err, and therefore that all their decrees must be holden: because that as oft as two or three are gathered in the name of Christ, he is in the midst of them. But first it were to be demanded, whether they came together in the name of Christ or no, of whose faith, doctrine & affection it is doubted. While the Papists do omit or hide this, who seethe not that the difference between the holy & profane assemblies, are subtly confounded by them, that the power of doing any thing may be transferred from the Church to the sworn enemies of Christ? Therefore let us know, that none but the godly worshippers of God, which do sincerely seek Christ are comforted here with hope, that they should not doubt of his presence. And the bastard and unfruitful councils, which weave webs of their own brains, being left, Christ will always remain as chief with the doctrine of his Gospel amongst us.  
Math. 18. Mark. Luk. 17. 
21. Then came Peter to him, and said, master, how oft shall my brother sin against me and I shall forgive him I unto seven times?  
22. jesus said unto him, I say not to thee, unto seven times, but unto seventy times seven times.  
23. Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.  
24. And when he had begun to reckon, one was brought unto him, which ought him ten thousand talleats.  
25. And because he had nothing to pay, his master commanded him to be sold, and his wife, and his children, and all that he had, and the debt to be paid.  
26. The servants therefore fell down, and beesought him, saying, master, appease thine anger toward me, and I will pay thee all.  
27. Then that servants master had compassion, and loosed him, and forgave him the debt.  
28. But when the servant was departed, he found one of his fellows, which ought him an hundred pence, and he laid hands on him, and took him by the throat, saying, pay me that thou owest.  
29. Then his fellow fell down at his feet, and besought him, saying, appease thine anger towards me, and I will pay thee al.  
30. Yet he would not, but went and cast him into prison, till he should pay the debt.  
31. And when his other fellows saw what was done, they were very sorry, and came and declared to their master all that was done.  
32. Then his master called him, and said unto him, O evil servant, I forgave thee all that debt, because thou praidst me.  
33. Oughtest not thou also to have had pity on thy fellow, even as I had pity on thee?  
34. So his master was wroth, and delivered him to the jailers, till he should pay all that was due to him.  
35. So likewise shall my heavenly father do unto you, except ye forgive from your hearts, ●ch one to his brother their trespass.   
4. And though he sin against thee seven times in a day, & seven times in a day turn again to thee, saying, it repenteth me, thou shalt forgive him   
21. Master, how oft. Peter maketh this objection according to the common sense and wisdom of the flesh. Naturally it is grafted in all men, that they would have themselves pardoned, so that if any man do not presently obtain forgiveness, he complaineth that he is straightly and unkindly dealt with: but it is much a do to find them that will show themselves easy to be entreated of others, which desire to be gently dealt with themselves. Therefore, when the Lord exhorted his disciples to loving kindness, this doubt came into Peter's mind: what shall come of it, if we be so ready to forgive, but that our gentleness shall be a bayght to provoke them to sin? Therefore he demandeth whether it be convenient to forgive them that sin often. For the number of seven, signifieth as much as the adverb seven times, and is taken for a great number. As if he should have said, Master, how oft wouldst thou have us to receive them that offend into favour? For it is absurd and unprofitable that they should find us so ready to be appeased. But Christ is so far from being moved with this objection, that he expressly saith, that there should be no end of forgiving. Neither yet would he appoint any certain number, but rather commandeth that we should never be weary. Luke doth somewhat differ from Matthew: for he simply reporteth the commandment of Christ, that we should be ready to forgive seven times: yet the sense and meaning agreeth, that we should be ready and willing to forgive not once; or twice, but as oft as the sinner repenteth. This is the only difference, that according to Matthew the Lord reproving Peter, for that he was too straight in that behalf, increaseth the number hyperbolically, which of itself sufficeth to set forth the sum of the matter. Neither did Peter ask the question, whether he should forgive seven times, for that he was content to go so far, but that by objecting or making a show of Turrian great absurdity, he might draw Christ from his judgement, as I touched even now: for he that will be ready to forgive seven times, will also be appeased at the seventy offence.  
But out of Luke's words there ariseth an other question: because Christ doth not command to forgive, but when the sinner doth turn to us and shall testify his repentance: for by this means he seemeth to grant his liberty to deny mercy and forgiveness to the wicked. I answer, offences are forgiven two ways. If any man do me an injury, and I laying aside the desire of revenge, do not cease to love him, but in stead of injury, I bestow a benefit upon him: though I think hardly of him as he deserveth, yet am I said & accounted to forgive him. For when God commandeth us to do well to our enemies, he doth not therefore presently require, that we should allow those things in them which he condemneth: but he would only have our minds free from all hatred. In this kind of forgiveness it is not to be looked for, that he which hath offended should come of his own accord to appease us: so that it behoveth us to love them, which of set purpose exasperate us, which refuse favour, and heap old offences and new together. The second manner of forgiving is, when we so receive a brother into favour, that we think well of him, and are persuaded that the remembrance of his sin is blotted out before God. And this is that I gave warning of before, that Christ doth not here speak only of injuries done to us, but of all kind of offences. For he would have them that are fallen to be helped by our compassion, which doctrine is therefore very necessary, for that by nature we are almost all froward beyond measure: and Satan under pretence of severity, driveth us to extreme rigour, so that those miserable men that are not forgiven are swallowed up of sorrow and despair. But it is here again demanded whether a man is to be creadited assoon as in word he shall profess repentance. For if this be granted, it shall of necessity follow that wittingly and willingly they offend. And where were then discretion, if that without correction any man might freely scorn at us even to the hundred offence? I answer first that he speaketh here of daily offences, for the which even the best man hath need of forgiveness. Therefore, when as in so great infirmity of the flesh, we have so dangerous a way, so many sleights and assaults, what should become of us, if at the second & third offence all hope of forgiveness were taken away? Secondly, it is to be added, that Christ spoileth not the faithful of judgement, that they should fond be too credulous at one word: but he would only have them righteous and kind, that they may reach their hand to the repentant: if it appeareth that from the heart they are displeased with themselves for their sins. For repentance is a holy thing, and hath need of diligent examination: but as oft as the sinner shall give a sign of conversion, Christ would that he should be admitted to reconciliation, lest he being overthrown with the repulse, should faint. Thirdly it is to be noted, when any man hath given suspicion of himself, because of his lightness and inconstancy, we may so release him when he asketh forgiveness, that hereafter we may mark his manners, lest he despise our patience and kindness which proceedeth from the spirit of Christ. For the counsel of the Lord must be holden, that they that are fallen must be helped with our kindness, that they may be raised up again. And certainly we must imitate the goodness of our heavenly father, who meeteth sinners a far off, that he may call them to repentance. Further, when as repentance is a marvelous work of the spirit, and the creation of a new man, if we despise the same, we do injury to God himself.  
23. The kingdom of heaven is likened unto a certain king. Because it is hard to draw us to mercy: and especially when as many faults of our brethren are to be borne with, there doth presently a loathsomeness creep upon us, the Lord doth confirm this doctrine, with a most apt and fit parable. The sum whereof is this, they that will not be brought to forgive the offences of the brethren, do very evil provide for themselves, and they make too hard and too strait a law for themselves: for they shall find God as strait & as hard to be entreated towards them. For the similitude consisteth especially in 3. points: for the master is set against the servant, a great sum against small or mean things, singular clemency to extreme cruelty. These 3. things being observed, the meaning of Christ may be easily gathered. For what are we if we be compared with God? And now what sum is every one of us indebted towards him? Lastly, how light are the offences wherewith our brethren be endangered to us, if our obligation to God be considered? How unworthy therefore of the mer●y of God is a miserable wretch loaden with an intolerable burden, who is so hard to be entreated of his fellows, that he will not forgive the least offence? As concerning the words, the spiritual estate of the Church, is here called the kingdom of heaven: as if Christ should have said, the case between God and man in respect of the soul, and the estate of the spiritual life is at that point, as between a civil earthly master, and his servants, in respect of money and the businesses of this present life.  
25. His master commanded him. It were a frivolous thing subtly to search & sift out every particular point here: for god doth not always show his rigour unto us at the first, until we be driven to entreat and to sue for forgiveness: nay he preventeth us with his free goodness, but he only teacheth what should become of us, if God should use us, as in justice he might. Also, if he should exact of us that which is due, how meet it were for us to flee to prayers, for this is the only remaining refuge for sinners. The great difference between the sums is also to be noted: for when as one talon is more than a hundred pence, what are a hundred pence to ten thousand talents?  
31. When his fellow servants. Though there is no mystery to be sought in these words, yet because they contain nothing but that which nature teacheth, and we do daily learn by experience, it is to be known that we shall have so many adversaries and witnesses against us before God, as there are men with whom we live: because it cannot otherwise be but that such cruelty should be displeasant & odious to them, especially while every man is afraid of himself, least that should light upon his own head, which he seethe befall unto another. The question that is demanded out of the sentence following is but in vain, how God will punish those sins which he hath forgiven: for this is the simple meaning: Though he offer mercy to all men, yet they are unworthy to enjoy the same, which are such cruel dealers, of whom no pardon may be obtained. But the Papists are to be scorned at, while they would draw their Purgatory fire out of the adverb until: for it is evident that Christ here speaketh of eternal death, & not of any temporal punishment, whereby he should satisfy the judgement of God.  
Matthew 17. Mark. Luke. 
24. And when they were come to Capernaum, they that received polle money, came to Peter and said: Doth not your master pay tribute?  
25. He said, yes. And when he was come into the house, jesus prevented him, saying: What thinkest thou Simon? Of whom do kings of the earth take tribute or polle money? Of their children or of strangers?  
26. Peter said unto him: of strangers. Then said jesus unto him: then are the children free.  
27. Nevertheless, lest we should offend them, go to the sea, and cast in an angle, and take the first fish that cometh up, and when thou hast opened his mouth, thou shalt find a piece of 20. pence: that take, and give it unto them for thee and me.     
24. And when they were come to Capernaum. The purpose of this history must especially be noted: for in that Christ willingly declared his subjection, even as he had taken upon him the shape of a servant: yet withal he showeth both by words and by miracle, that he was not so debased either by law or by necessity, but of his own free and voluntary submission, that the world should esteem him, as some one of the common people. This was not custom which was wont to be gathered for passage, but a yearly tribute which was imposed upon the jews for every of their heads, that they should pay that to tyrants, which they were wont to pay to God alone. For we know that this tribute was set upon them by the law, that by the yearly payment of half a siccle, they should profess God of whom they were redeemed to be their chief king. When as the kings of Asia had translated it unto themselves, it pleased the Romans well to follow their example. So the jews being as it were estranged from the government of God, paid to profane tyrants the holy tribute commanded in the law. Yet it might seem absurd, that Christ coming to redeem the people, could not set himself free from tribute. That he might take away this offence, he taught in words that he was bound thereto, but only of his own free will, and he proved the same by miracle: for he could have exempted himself from earthly Empire, that ruled the sea & fishes.  
Your master. Some think that the toll gatherers upbraided Christ, as if that he should withdraw himself from the common course. For as they were a scornful and a reproachful kind of men, so I think that this was reproachfully spoken. For whereas every man was wont to be seized in his own city, we know that Christ had no quiet abiding in any one place. Therefore these men do demand, whether he be free from laws, because that as a wanderer, he goeth about hither and thither. And Peter in his answer made a modest excuse to appease them: Yes sayeth he, he will pay. Whereby we gather that Christ was wont to pay before: because Peter promised it as a thing not to be doubted of. And that they call upon him, rather than upon the other, I think was for that Christ dwelled with him: for if they had all used one lodging, the exaction should have been common.  
Therefore the Papists are to be laughed at, which under so frivolous a pretence, do make Peter a companion with Christ in dignity. He chose him a Vicar say they, and made him in honour like to himself, whom in paying of tribute he made equal to himself. But by this means they may make all swineheards Christ's vicars, for even they paid as much. If that Peter's supremacy appeared in paying of tribute, from whence is this immunity which they challenge to themselves? But so it behoveth them to be very foolishly fond, which do so deprave the scripture after their own pleasure.  
What thinkest thou Simon? Christ herein made a show of his divinity, declaring that nothing is hidden from them. But whereto tendeth his speech? Is it to exempt him and his from subjection to the laws? So some do expound it that Christians are free by right: but that they do freely submit themselves to the common order, because that otherwise human society could not be maintained. Yet I think this rather to be the meaning: Because it was dangerous, lest the disciples should think that Christ came in vain, for that by paying of tribute he might take away hope of deliverance, he simply sayeth that he doth therefore pay tribute, because that he doth of his own accord abstain from his own right and power, whereof is to be gathered that nothing is diminished from his kingdom. But why doth not he challenge to himself that which was his own? namely, because his majesty was unknown to the tribute gatherers. For though his kingdom is spiritual, yet it must so be esteemed of, sith he was the only son of God, that he was also heir of the whole world, that all things ought to be subject to him, and to be brought into order before him. The meaning therefore is, that kings are not therefore appointed of God to rule over mankind, neither hath he established common wealths, that he which is the son, should without respect be brought into the same servitude with other men: yet, until the glory of his kingdom be manifested, he doth willingly abase himself to be as a servant together with others. The Pope doth no less foolishly then happily abuse this, that he might free his clergy from laws: as though that a shaven crown could make them the sons of God, which should be free from tributes and taxes. But Christ had no such purpose, as to challenge himself the honour of the kings son, that he might thereby at the least, obtain to have a house free by privilege from the common order. Wherefore the Anabaptists do very ignorantly wrest these words for the weakening of the politic estate: for there is nothing more certain, then that Christ did not plead for the common right of the faithful: but took only a similitude from kings, which together with them of their households are free.  
27. Cast in an angle. Though I do grant that Christ's bags were not always full, yet I do not think that he was enforced by want to give this commandment to Peter: but that he might prove by miracle, that his dominion reacheth further, than all the kings of the earth, for he hath the fishes tributaries to him. And we read that he did this only once: for one instruction in his whole life was sufficient. Further, a state● was so much in value as a siccle, namely, four drachmas, or two didrachmes.  
Math. 19 Mark 9 Luke 9 
1. And it came to pass, that when jesus had finished these sayings, he departed from Galilee, and came into the coasts of judea beyond jordan.  
2. And great multitudes followed him, and he healed them there.  
38. Then john answered him, saying: Master, we saw one casting out devils by thy name, which followeth not us, and we forbade him, because he followeth us not.  
39 But jesus said: Forbidden him not, for there is no man that can do a miracle by my name, that can lightly speak evil of me.  
40. For who soever is not against us, is on our part.  
Mark 10. 1. And he arose from thence, and went into the coasts of judea, by the far side of jordan, and the people resorted unto him again, and as he was wont, he taught them again.  
49. And john answered & said: Master, we saw the casting out devils in thy name, and we forbade him, because he followed not thee with us,  
50. Then jesus said unto him: Forbidden ye him not: for he that is not against us, is with us.  
51. And it came to pass, when the days were accomplished, that he should be received up: he settled himself fully to go to jerusalem,  
52. And sent messengers before him: and they went and entered into a town of the Samaritans, to prepare him lodging.  
53. But they would not receive him, because his behaviour was, as though he would go to jerusalem.  
54. And when his disciples, james and john saw it, they said, Lord: wilt thou that we command that fire come down from heaven, and consume them as Elias did?   
MAR. 38. Master. Hereby it appeareth that the name of Christ was as then renowned, so that they used it, which were not acquainted with his disciples: or it may be that they abused the same, for I dare not affirm any certainty of it. It may be, that the party here mentioned, embraced the doctrine of Christ, and gave himself to work miracles not of any evil mind. But because that Christ gave this power but to certain choice preachers of his Gospel, I think that he took this upon him unadvisedly, or rather intruded himself into this office. But though he preposterously attempted this, in that he durst imitate the disciples without commandment, yet his boldness was not without success, for it pleased the Lord by this means also to make his name known: as he worketh sometime by them whose ministery he doth not allow as lawful. Furthermore, there is no cause to the contrary, but a man that hath a particular faith, may follow a blind zeal: and so cast himself headlong to working of miracles. Now I come to john and to his companions. They say that they forbade a man from working of miracles. Why did they not first ask whether it was lawful or no? For they being now uncertain and in doubt, do ask the master's judgement. Whereof it followeth, that they without consideration took upon them authority of forbidding. Wherefore he is to be condemned of rashness, who soever shall attempt more than he knoweth to be allowed him by the word of God. Furthermore, Christ's disciples are to be suspected of ambition: for they do this in defence of the privilege of their own honour. For how cometh it to pass, that they should suddenly restrain a man with whom they were not acquainted from working of miracles, but because they alone would enjoy this liberty? for they do allege this cause, that he followed not Christ: as if they should have said: He is no follower of thine as we are: therefore why should he have this honour?  
39 Forbidden him not. Christ would not have him forbidden, not that he had set him a work, or allowed his deed, or else would have it allowed by his disciples: but because that is to be borne with, and to be rejoiced at, where God is glorified by any occasion. So Paul, Phill. 1. 18. though he was displeased with the evil dealing or ambition of the wanderers, which boasted themselves with the name of the Gospel, yet he rejoiceth that the glory of Christ is set forth by this occasion. And the reason is to be noted, which followeth, that it cannot be, that he should speak evil of Christ, that wrought miracles in his name: and therefore that was to have been accounted as gain. For thereof it followeth, that except the disciples had been more given to their own glory, then studious and desirous to set forth the glory of the master, they would not have take the matter so grievously, when as they saw the same set forth, and increased otherwise. Neither yet, whereas Christ sayeth that they are to be accounted as friends, which are not open enemies, doth he command to let the bridle slack to all rash men to do what they lust, that we should hold our peace, while they according to their pleasure should stir hither and thither, and trouble the whole order of the Church (for such licentiousness must be bridled so far as our calling will suffer) he only denieth that they do well, which do earnestly withstand and stop, lest the kingdom of God should increase by any means. Neither doth he so acknowledge them for his, as that he accounteth them of his flock, which are indifferent between enemies and friends: but his meaning was, that in as much as they hurt not, they do profit and help. For it is a proverbial saying, whereby we are warned not to move war, until we be provoked to the same.  
LUKE. 51. When the days were accomplished. Only Luke reporteth this history, which yet is not a little profitable many ways, for first the Divine fortitude and constancy of Christ in despising death is here described: Then, what great hatred and enimities dissensions in religion do breed: Thirdly, how the nature of men is carried to impatience with a rash zeal: Further, how ready and apt it is to follow the falls and faults of the Saints: Lastly, we are taught meekness by the example of Christ. But the death of Christ is called a taking away, not only because he was then taken from amongst men, but because that he departing from the base prison of the flesh, ascended up on high.  
He had settled himself. Hereby Luke declareth, that when the death of Christ was before his eyes, the fear of it being cast away, he went forwards to meet the same: yet withal he declareth that he did strive, that as a conqueror of the terror, he might boldly offer himself to death. For if no fear had been thrown upon him, if no difficulty, no strife, no care, to what should he settle his countenance? But because he was neither blockish, nor yet carried away with a rash and heady boldness, it behoved him to be moved at that cruel and bitter death: Nay, at that fearful and horrible torment, which he knew to be near ready to fall upon him from the severe judgement of God; and even that is so far from darkening or diminishing of his glory, that it is a notable show and declaration of his love towards us. For not regarding himself, that he might apply himself to our salvation, through the midst of terrors he hastened unto death, the day and time whereof, he knew to be near.  
52. And sent messengers before him. It is to be supposed, that he then had a great company of followers with him. The messengers are sent, neither to prepare pleasant dainties, nor to choose some beautiful palace, but only to declare, that a great company of strangers were coming. But they being shut out and repulsed, do tarry waiting for their master. Further, we do hereby learn, that which I noted in the second place, when as men do disagree between themselves in matters of doctrine of Religion, they do easily fall out into mutual hatred. For it was a sign of most bitter hatred, to defraud the hungry of their meat, and to deny harbour to the weary. But the Jewish religion was so evil thought of, and esteemed amongst the Samaritans, that they thought them not worthy of any kindness which followed it. It may be, that the grief of the reproach vexed them, that they knew that the jews accounted their temple as profane, and detested it, and esteemed them as degenerate and corrupt worshippers of God. But when as superstition was once received, they frowardly stack to the same, and with a wicked emulation they contended to defend the same.  
As the length the contention grew so hot, that in one fire it destroyed both their Countries: for josephus declareth that it was the firebrand of the wars of the jews. And though Christ could readily have avoided that envy, yet he had rather himself to be a jew, then to get him lodging by an overthwart denial of the same.  
54. And when his Disciples saw it. It may be, the region where they were, put them in mind that they should desire that lightning should fall down upon the wicked: for in times past Elias had in that place overthrown with fire from heaven the king's soldiers, which were sent to take him, 2. Reg. 1. 10. Therefore it came into their mind, to think that the Samaritans which so unworthily rejected the son of God, were ordained to the like destruction. And here we do see whether a foolish imitation of the holy fathers doth carry us. james and john do pretend the example of Elias: but they consider not how much they differre from Elias, they do not examine the extremity of their zeal, they look not to the calling of God. The Samaritans had the like goodly pretence for their idolatry, as it is set down in john 4. 20. but they were both amiss, for that without any regard, they were rather Apes than followers of the holy fathers. And though it is doubted, whether they thought the power to be in their own hands, or that they desired Christ to give it them: yet I do think this the more probable, that they were lift up with a foolish hope, thinking themselves sufficiently armed to execute that revenge, so that Christ would allow of it.  
55. Ye know not of what spirit ye are. By this answer Christ not only restrained the unbridled heat in the two disciples, but he also prescribeth a rule to us all, that we nourish not any such heat in us. For it behoveth him, who soever he be that attempteth any thing, that he be well assured with himself, that he have the spirit of God for his author and his guide, and that he be led with a right and pure instinct of him. Fervency of zeal doth carry many men: but if the wisdom of the spirit be wanting, they become as blubbers and froth. Also it often falleth out. that the troublesome affections of the flesh are mixed with the zeal, and they which seem to be most zealous of the glory of God, are blinded with a private affection of the flesh. Wherefore, except the Spirit of God do guide our zeal, it will not serve for an excuse, that we attempted nothing but of a good zeal. But the Spirit itself shall govern us by counsel and wisdom, that we do nothing beside our duty, nor beyond our calling, also that we attempt not anything but wisely and conveniently: Further, he will endue our minds (every dreg of the flesh being wiped away) with a right affection, that we desire not any thing but that which God commandeth. Christ also blameth his disciples, for that they were far from the spirit of Elias, and that they do wickedly in taking that to themselves which he did. For Elias executed the judgement of God, which was commanded him by the spirit of God, but these men, not by the commandment of God, but by the provocation of the flesh, are carried to seek revenge. Wherefore the examples of the Saints are no defence to us, except the same spirit do dwell in us, which directed them.  
Matthew 19 Mark 10. Luke. 
3. Then came unto him the pharisees tempting him, and saying to him: Is it lawful for a man to put away his wife for every fault?  
4. And he answered, and said unto them: Have ye not red, that he which made them at the beginning, made them male and female:  
5. And said: for this cause shall a man leave father and mother, & cleave unto his wife, & they twai●e shallbe one flesh?  
6. Wherefore they are no more twain, but on flesh. Let no man therefore putteas under that which God hath coupled together.  
7. They said unto him: Why then did Moses command to give a bill of divercement, and to put her away?  
8. He said unto them: Moses for the hardness of your heart, suffered to put away your wives, but from the beginning it was not so.  
9 I say therefore unto you, that who soever shall put away his wife, except it be for whoredom, and marry another, committeth adultery: and who soever marrieth her which is divorced, doth commit adulterte.  
2. Then the pharisees came and asked him if it were lawful for a man to put away his wife, and tempted him.  
3. And he answered, & said unto them: What did Mo●ses command you?  
4. And they said: Moses suffered to write a bill of divorcement, and to put her away.  
5. Then jesus answered and said unto them: for the hardness of your heart, he wrote this precept unto you.  
6. But at the beginning of the creation, GOD made them male and female.  
7. For this cause shall a man leave his father and mother, & cleave to his wife.  
8. And they twain shall be one flesh: so that they are no more twain, but one flesh.  
9 Therefore, what God hath coupled together, let no man separate.  
10. And in the house his disciples asked him again of that matter.  
11. And he said unto the: who soever shall put away his wife, & marry another, committeth adultery against her.  
12. And if a woman put away her husband, and he married to an other, she committeth adultery.    
Though the pharisees do lay snare● for Christ and do craftily set upon him, that they might entrap him, yet their malice wrought for our profit: as the Lord doth wonderfully know how to turn to the good of his, what soever things the wicked do devise for the subversion of true doctrine. For by this occasion was the question answered, which the liberty of divorcement did bring forth, and there was a certain law delivered, of the holy and inseparable knot of Matrimony. But thereof is taken an occasion of quarreling, because that the answer could not be but odious on both sides in respect of them. They demand whether it is lawful for a man to put away his wife for every cause: If Christ deny it, they will cry out that he doth wickedly abrogate the law: If he affirm it, they will brag that he is rather a bawd, than a Prophet of God, who will so favour the lust of men. And this they had conceived in their minds: but the son of God, who knew how to take the wise in their own subtlety, deceived them of their hope, and severely resisted their unlawful divorcements: yet showing withal, that he bringeth forth nothing but that which was agreeable to the law. For he concludeth the matter in two points: he sayeth that the order of creation should be as a law, that a man should keep his marriage promise as a law all his whole life, and that divorcements were permitted, not that they were lawful: but because he had to do with a people that was stubborn, and would not be taught.  
4. Have ye not read. Christ doth not answer directly to that which is demanded, but he doth plainly satisfy the question proposed: as if any man now being demanded of the mass, should faithfully declare the mystery of the holy supper, and should at the length infer, that they are sacrilegious and falsifiers, that dare be so bold as to add or to diminish any thing from the pure institution of the Lord, he should openly overthrow the feigned sacrifice of the mass. And Christ taketh this rule, God from the beginning joined man and woman together, that they two might make one perfect man. Therefore he that putteth away his wife, teareth away from himself as it were the one half of himself. But nature suffereth not, that any man should rend a sunder his own body. He addeth another argument drawn from the less to the greater, the bond of matrimony is holier and straighter, then that wherein the children are bound to the parents. But godliness tieth the children to the parents in a band that cannot be loosed. Much less therefore may the husband renounce his wife. Hereof it followeth that the band made of God, is broken if a man be divorced from his wife. And now this is the meaning of the words. That God the maker of mankind, made man and woman, that every man being contented with one only wife, should not desire any others: for he resteth upon the number of two, as also the Prophet Malachi, chap. 2. 10. when he inveighed against Polygamy, bringeth the same reason, that GOD in whom there was abundance of spirit, so that it was at his pleasure to create more, yet made but one man: namely, such as is here described of Christ. Therefore the inseparable society of one husband with one wife, is proved by the order of creation. If any man shall object, that by this reason it shall not be lawful, the first wife being dead, to take an other: The answer is easy: the band is not only broken by death, but the second wife is placed of God in the roomth of the former, as if she were one and the same.  
5. For this cause shall a man leave father. It is doubted whether Moses bringeth in Adam, or God speaking in that place: but whether of the two thou takest, it maketh little to this present place: for it was sufficient to bring the Oracle of God, though it should be spoken by Adam. But he doth not simply command him that marrieth a wife, to leave his father, for so God should be contrary to himself, if by Matrimony he should abolish that honour which he commandeth children to use towards their parents: but while comparison is made between those duties, the wife is preferred before father and mother. But if any man should send back message to his father, and should shake off that yoke whereto he is bound, no man would allow such a monster. Much less than shall there be liberty granted to dissolve Matrimony.  
They shall be two in one flesh. By this saying Polygamy is no less condemned, than that liberty of putting away wives. For if the knitting together of two be sanctified of the Lord, than the joining either with three or four is adoulterous. But Christ as I said a little before, doth apply it otherwise to his purpose, even thus, that who soever should put away his wife, should rend himself in pieces: for the power of holy Matrimony is such, that the husband and the wife become one flesh. Neither was it the purpose of Christ to bring in the foul and filthy device of Plato, but he speaketh reverently of that order appointed by God. Therefore let the husband and the wife so live together, that the one may so nourish the other, even as the one half part of himself: and let him so command, as the head of the wife, and not as a tyrant: in like manner let the woman modestly submit herself in obedience.  
6. That which God hath joined together. Christ in this sentence bridleth the lust of men, that they should not by forsaking their wives, break the holy knot. And as he denieth it to be in the power of the man to break Matrimony: so he giveth a law to all others, that they should not confirm unlawful divorces by their authority. For the Magistrate abuseth his authority, which showeth favour to a man to put away his wife: yet Christ properly bend himself to this purpose, that every man should religiously maintain the faith which he hath given for himself, and they which are provoked by lust or wicked affection to divorcement: let them thus think with themselves: who art thou that wouldst take liberty to thyself to break that which God hath joined. But this doctrine may also be applied further. The Papists imagining us a Church separated from Christ her head, they do leave us an unperfect and a maimed body: in the holy supper whereas Christ joined bread and wine, they are so bold as to deprive all the people of the use of the cup. Against these devilish corruptions we may oppose: that which God hath joined together, let no man put a sunder.  
7. Why then did Moses. They had thought upon this quarrel before, if Christ (which was most likely) sho● 〈◊〉 ●●quire the lawful use of divorcements. For what soever God permitteth in his law, seemeth to be lawful, whose only will maketh the difference between good and evil. But Christ meeteth their false envy with a fit answer, that Moses granted this for their frowardness, and not as that he should allow it as lawful. And he confirmeth his saying with a notable reason: Because it was not so from the beginning. He taketh this as granted, when God at the beginning instituted Matrimony, he established a perpetual law which should be in force even to the end. If that the institution of Matrimony is to be accounted as a law invioleable; it followeth that what soever declineth from the same, proceedeth not from the pure nature of the same, but of the corruption of men. Yet it is demanded whether it was lawful for Moses to permit that, which of itself is evil and corrupt: I answer, that which he did not severely forbid, is unproperly said to be permitted. For he gave no law of divorcements, as that he would approve the same by his allowance: but when as the wickedness of men could not otherwise be restrained, he gave that remedy which was most tolerable, that the man should at the least give testimony of the chastity of his wife. For the law was not given but in favour of the women, lest that after they were unjustly rejected, they should incur any slander. Whereby we gather that it was rather a punishment laid upon the men, than a liberty or permission granted for the provocation of their lust. Note also that the spiritual government, doth differ much from the politic and outward order. What is lawful and meet to be done, the Lord comprehendeth in ten words: now because it may be that many things are not called before the judgement seat of men, whereof every man's conscience reproveth and convinceth him, it is no marvel if politic laws do agree unto them. Let us take a familiar example, we have greater liberty to contend by laws, than the rule of charity will bear. Why is this so? because right cannot be given to every man, except there be a way opened to demand it: in the mean season the inward law of GOD showeth, that that must be followed which charity commandeth, yet there is here no cause why Magistrates should be excused for their negligence, if they do of their own accord cease from correcting of sins, or shall omit those things which the estate of their calling doth require. But let private men take heed, least by covering their offences, under pretence of laws, they double their fault. For the Lord doth here by the way blame the jews, as if it were not sufficient for them to have their frowardness born with, or passed by without punishment, except they should make God the author of their sin. If that a rule of living godly and holily cannot always, nor every where be gathered out of the laws politic, much less of custom.  
9 I say unto you. Mark reporteth that this was spoken to the Disciples apart, when they were come into the house: but matthew omitting this circumstance, setteth down the speech: as the Evangelists do often leave out some circumstance by the way. For they count it sufficient to gather the sums of things. So there is no difference, but that one setteth down the matter more plainly than the other. And this is the sum: Though the law doth not punish divorcements, which do differre from the first institution of God, yet he is an adulterer which putteth away his wife, and taketh him an other. For it is not in the will and pleasure of man, to dissolve the faith of Matrimony, which the Lord would have to remain firm and sure, therefore she is a harlot that supplieth the roumthe of the lawful wife. But he putteth an exception, because that a woman by committing whoredom, cutting herself as a rotten member from her husband, setteth him at liberty. They which do devise other causes, are worthily rejected, because they will be wiser than the heavenly master.  
They will have the Leprosy to be a lawful cause of divorcement, because the infection thereof doth not only infect the husband but also the children. But as I would counsel a godly man that he should not touch his wife that hath the Leprosy, so I do not allow him that liberty to put her away. If any man object, that they which cannot live alone, have need of remedy, lest they should burn: I say that is no remedy, which is without the warrant of the word of God. I add also, that they shall never want the gift of continency, if they would deliver themselves to be governed of the Lord: because they follow, that which he prescribeth. Some man shall begin to loathe his wife, so that he cannot abide to lie with her: shall this evil be remedied by taking two wives? another man's wife shall fall into the Palsy, or Apoplexy, or shall be diseased with some other incurable disease: shall her husband reject her under pretence of incontinency? But we know that they shall never want the help of the Spirit, which do walk in his ways. For the avoiding of fornication, sayeth Paul, 1. Cor. 7. 2. Let every man marry a wife. He that hath done this, though it fall not out according to his desire, hath done his part. Therefore, if any thing want, it shall be amended by the help of God. To go any further, is nothing else then to tempt God. And whereas Paul noteth an other cause, 1. Cor. 7. 15. namely, whereas for hatred of godliness, the married persons are rejected of the unbelievers, that a godly brother or sister is not then subject to bondage, is not repugnant from the mind of Christ. For he doth not speak there of a lawful cause of divorcement, but only whither a woman continueth bound to the unbelieving man, after that she is for hatred of God wickedly put away, and cannot otherwise be received into favour, then if she deny God. Wherefore it is no marvel that Paul chooseth rather to be separated from man, then to be alienated from God. Yet that exception which Christ putteth, seemeth to be in vain. For if the adulteress deserveth death, to what purpose should he speak of divorcement?  
But because it was the duty of the husband to follow the adultery with judgements, that he might clear his house of that offence, whatsoever the success be, Christ setteth the husband that convinceth his wife of unchastity free from that bond: and it may be that amongst a corrupt and wicked people this sin might reign with freedom from punishment. As the overthwart pity of Magistrates at this day, driveth men of necessity to put away their defiled wives, because adulteries are not punished. And it is to be noted, that this law is common and free to both parts, as the bond of faith is mutual and like. For whereas the husband is chief in other things, in respect of the bed he is equal to the wife, for he is not master of his own body. Therefore, when as the adulterer shall fall away from the knot of matrimony, the wife is set at liberty.  
He that maiyeth her that is put away. This sentence hath been most corruptly expounded by many interpreaters: for they thought generally & confusedly, that it was commanded to live sole after divorcement. So if the husband should put away the adulteress, of necessity they both should live unmarried. As if that this were the liberty of divorcement, only to lie away from the wife: as if also Christ did not evidently in this cause permit that to be done, which the jews were wont generally to usurp unto themselves according to their own pleasure. Therefore that error was too gross: for when Christ condemneth him for adultery that marrieth her that is put away, it is certain that this is to be understood of unlawful and frivolous divorcements.  
Therefore Paul commandeth them to remain unmarried, which are so put away, or to be reconciled to their husbands: because that matrimony is not overthrown by brawlings and dissensions, as in the first Epistle to the Corinthians, the seventh chapter, and the eleventh verse, and that is gathered out of Mark, whereas the wife by name is spoken of, which should departed from her husband: not that it was lawful for the wives so to give a bill of divorcement to the husbands, but that the jews were fallen into strange corruptions: but Mark noted the corruption which the Lord reproved, and then reigned every where, that after voluntary divorcements they both went forward to a new marriage. Therefore he maketh no mention of adultery.  
Matthew 19 Mark. Luke. 
10. Then said his disciples to him: If the matter be so between man and wife, it is not good to marry.  
11. But he said unto them, all men cannot receive this thing, save they to whom it is given.  
12. For there are some chaste, which were so borne of their mother's belly: and there be some chaste, which be made chaste by men: and there be some chaste, which have made themselves chaste for the kingdom of heaven. He that is able to receive this, let him receive it.     
As though the estate of husbands were very hard, that so long as they shall remain chaste, they should be compelled rather to bear all other things then to departed from them: the disciples moved with this answer of Christ do except, that it is better to be without wives, then to be caught in such a snare. But why do they not again consider how strait the bondage of the wives is, but that the affection of the flesh doth tie them to themselves and their own commodities, that despising all others, they only desire to be provided for themselves. Yet here doth a vile unthankfulness appear, that they would refuse the singular gift of God, either for fear or weariness of one discommodity. It were better according to their opinion, to avoid marriage, then to tie himself in a band of perpetual fellowship. And if God hath instituted Matrimony for the common good of mankind, though it bringeth some things which are not very acceptable, it must not therefore be despised.  
Therefore let us learn if among the blessings of God, there be any thing which pleaseth not us, let us not be so dainty nor so froward, but let us use them with reverence. Especially, we must take heed of this wickedness in holy Matrimony: for because it is enwrapped with many troubles, Satan endeavoureth to vex it with hatred, and infamy, that he might withdraw men from it. And Jerome herein showed too evident a token of a malicious and perverse wit, in that he doth not only quarrel at that holy and godly order of life: but what taunts or reproaches soever he can gather out of profane writers, he casteth upon it, that he might slander and deform the beauty of the same. And let us think that what soever troubles do befall in matrimony, are accidental, because they arise of the corruption of men.  
Also, let us remember, that sith after our nature was corrupted, it became a medicine or salve, it is no marvel if a sour taste be mixed with the sweet. But it is to be seen how the Lord reproveth this foolishness. He denying all men to be receivers of this saying, declareth that the choice is not in our hand, as if that we had authority to consult of the matter. If any man think it profitable for him to be without a wife, and so without trial made, doth lay a law of single life upon himself, is far deceived. For God, who said it is good that woman be a help to man, will punish the contempt of his order: for mortal men do arrogate too much unto themselves, while they strive to exempt themselves from the heavenly calling. Further, that it is not free for all men to choose which they lust, Christ proveth by this, because continency is a special gift. For when he sayeth, all cannot receive it, but they to whom it is given, he plainly declareth that it is not given to all men. Whereby their pride is convinced, which doubt not to arrogate to themselves, that which Christ so plainly taketh from them.  
12. For there are some chaste. Christ nameth three kinds of men that are chaste. They which are chaste by nature, or which are made chaste by men, are driven from Matrimony by want: because they lack those parts of a man. Others he sayeth are chaste, which have made themselves chaste, that they might the better serve God. Those he setteth free from the necessity of marriage. Whereof it followeth, that all other which do abhor Matrimony, do with a sacrilegious boldness (after the manner of giants) fight with God. The Papists urging this word, making chaste, & if men of their own pleasure, could make laws of continency, is too cold. For Christ first showeth that GOD giveth this to whom he thinketh good. And a little after he doth again affirm, that the sole life is rashly chosen, where any man is not endued with a special gift. Wherefore this making chaste, is not subject to free will: but the plain meaning is: when by nature some are apt to marriage, thought they do abstain, yet they tempt not God, because God granteth them liberty.  
For the kingdom of heaven. Many do foolishly expound it, for the deserving of eternal life: as if that sole life contained in itself some meritorious worship, as the Papists do feign it to be an Angelical estate. But Christ meant nothing else, but that the married aught to have this end set before them, that they being free from all cares, might the diligentlier apply themselves to the exercises of godliness. Therefore it is a foolish imagination, to accounted sole life for a virtue: for God is no more pleased by that, than he is by fasting, neither doth it deserve to be accounted amongst those duties which God requireth of us, but he must look to an other end: for Christ would expressly set down, though any man be free from whoredom, yet his sole life is not approved of God, if he only provide for his own ease and delights: but he is only hereby excused, if he apply it to a free and quiet meditation of the heavenly life. In sum, Christ teacheth that it is not sufficient, if the unmarried do live chastened, except they do purposely abstain from it, that they might apply themselves to better exercises.  
He that is able to receive this, let him receive it. By this clause Christ warneth that the use of Matrimony must not be despised, except that in a blind rashness we would cast ourselves headlong to destruction: for it behoved him to lay his hand upon his disciples, whom he saw run headlong without judgement. But this admonition is profitable for all men: for few in choice of that kind of life that they will lead, do consider what is given them of God: but they leap without choice, whether soever their unadvised heat doth carry them: and I would this had been better heard heretofore. But I know not with what enchantments of Satan their ears were stopped, that against nature, and as it were in despite of God, they would lay upon themselves that snare of perpetual single life, whom God had called to marriage: after, their miserable souls are so caught in the deadly snare of a vow, so that they would never out of that pit.  
Matthew 19 Mark 10. Luke 18. 
13. Then were brought to him little children, that he should put his hands on them, and pray, and the disciples rebuked them.  
14. But jesus said: Suffer the little children, and forbidden them not to come to me: for of such is the kingdom of heaven.  
15. And when he had put his hands on them, he departed thence.  
13. Then they brought little children to him, that he should touch them: and his disciples rebuked those that brought them.  
14. But when jesus saw it, he was displeased, and said unto them: Suffer the little children to come to me, and forbidden them not, for of such is the kingdom of God.  
15. verily I say unto you: who soever shall not receive the kingdom of God as a little child, shall not enter therein.  
16. And he took them up in his arms, and put his hands upon them, and blessed them.  
15. They brought unto him also babes, that he should touch them, And when his disciples saw it, they rebuked them.  
16. But jesus led them unto him, and said: suffer the babes to come unto me, & forbidden them not: for of such is the kingdom of God.  
17. Verily I say unto you, who soever receiveth not the kingdom of God as a babe, he shall not enter therein.   
This history is very profitable, because it teacheth that Christ doth not only receive them which do willingly come to him, by the motion of a holy desire and faith, but also them which by reason of their age, feel not how greatly they do need his grace. There is as yet no understanding in these little children, that they should desire to be blessed: yet he receiveth them lovingly and kindly, and with a solemn manner of blessing, he consecrateth them to his father.  
Their purpose also, which brought the children to Christ, should be observed: for except they had a steadfast persuasion in their minds, that he had the power of the spirit in his hand, to power out upon the people of God, it had been absurd to have brought children to him. Wherefore it is not to be doubted, but that they desired that his grace might be bestowed upon them. Therefore for the amplifying of the matter, Luke addeth this word Also, as if he should have said, after they had tried how many ways he holp them that were grown in years, they hoped also that children should not go away from him altogether void of all the gifts of the spirit, if he should lay his hands upon them. Also, the laying on of hands (as we said otherwhere) was an ancient and solemn manner of blessing amongst the jews: therefore it is no marvel, if they desire Christ to pray for their children by using that solemn ceremony. Yet by the way, when the greater blesseth the less, Heb. 7. 7. they give unto him the honour of a great Prophet.  
13. The disciples rebuked him. If a Diadem had been set upon his head, they had willingly and with great rejoicing accepted it, because that as yet they knew not his proper office. But now they account it a thing unworthy his person to receive children: and their error wanted not a colour: for what business hath so great a Prophet and the son of God to do with children. But here we learn that these judges were not upright, which esteemed of Christ after the understanding of their own flesh: for thereof it cometh to pass that they would spoil him of his proper gifts: and again would attribute unto him under pretence of honour those things which belonged not unto him. From hence sprang a great heap of superstitions, which brought a feigned Christ into the world. Wherefore let us learn not to think otherwise of him then he hath taught, nor to put any other person upon him, than was put by the father. We see what befell in popery: they thought that they yielded great honour to Christ, if they should bow themselves before a crust of bread: a stinking abomination before God. Again, because they thought it not honourable enough for him to supply the place of an advocate for us, they created for them an innumerable sort of patrons: but by this means the honour of the mediator was taken from him.  
14. Suffer little children. He testifieth that he is willing to receive children, and then taking them in his arms, he not only embraceth them, but also putting his hands upon them, he blesseth them. Whereby we gather that his favour also reacheth even unto this age. Neither is it any marvel: For when as the whole stock of Adam is shut up under the guiltiness of death, it is necessary that all from the greatest to the least should perish: but those, which the one redeemer doth deliver. But to drive away that age from the grace of redemption, should be too much cruelty: therefore we do not unadvisedly hold out this buckler against the anabaptists. They deny Baptism to infants, because they are not capable of that mystery, which is there signed. We do except of the other side, sith Baptism is a pledge and figure of free forgiveness of sins, and also of adoption unto God, it may not be denied to infants, whom God adopteth and washeth with the blood of his Son. That they object that repentanace and newness of life is there also figured, is easily answered. For they are renewed by the spirit of God for the measure of their age, until by degrees in time convenient, that virtue which is hidden in them shall increase and show itself openly. And that they contend that we cannot be otherwise reconciled to God, and made heirs of the adoption but by faith, we grant this to be true of them that are grown in years: but as concerning infants, this place proveth it to be false.  
certainly, this imposition of hands, was not a juggling nor an idle show, neither did Christ power forth his prayers into the air in vain: and he could not solemnly offer them unto GOD, but that he would grant his prayers without exception. And what should he request for them, but that they might be received amongst the Sons of GOD? whereof it followeth, that they were regenerate by the spirit into the hope of salvation. And to be short, his embracing them declared, that Christ accounted them of his flock. If that they were partakers of the spiritual gifts, which Baptism figureth, it were absurd, that they should be deprived of the outward sign. Truly, it is sacrilegious boldness to drive them far from the sheepfold of Christ, whom he nourisheth in his own bosom, and to cast them out as strangers, shutting the gate upon them, whom Christ will not have to be forbidden, For of such. In this word he comprehendeth aswell the little ones, as them that are like them. For the Anabaptistes do very fondly exclude children, at whom they should begin. But in the mean season he taking occasion of this present matter, exhorted his disciples, that laying by malice and pride, they should put on a childish nature. Therefore it is added by Mark and Luke, that no man can enter into the kingdom of heaven, except he become like unto a child. But the admonition of Paul is to be noted in the former Epistle to the Cor. the 14. chap. and 20. verse. Be not children in understanding, but in maliciousness.  
Math. 19 Mark. 10. Luk. 18. 
16. And behold, one came, & said unto him, good master, what good things shall I do, that I may have eternal life?  
17. And he said unto him, why callest thou me good? There is none good but one, even God, but if thou wilt enter into life, keep the commandments.  
18. He said unto him which? And jesus said▪ these, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness.  
19 Honour thy Father and Mother: and thou shalt love thy neighbour as thyself.  
20. The young man said unto him, I have observed all these things from my youth: what lack I yet?  
21. jesus said unto him, if thou wilt be perfect, go sell that thou haste, and give it to the poor, and thou shalt have treasure in heaven, and come, and follow me.  
22 And when the young man heard that saying, he went away sorrowful: for he had great possessions.  
17. And when he was out on the way, there came 〈◊〉 running, and kneeled to him, and asked him, good master, what shall I do, that I may possess eternal life?  
18. jesus said to him, Why callest thou me good? there is none good, but one, even God.  
19 Thou knowest the commandments, thou shalt not kill. Thou shalt not steal. Thou shalt not bear false witness. Thou shalt hurt no man. Honour thy Father and mother.  
20. Then he answered and said to him, master, all these things I have observed from my youth.  
21 And jesus beheld him, and loved him, and said to him, one thing is lacking unto thee, go and sell all that thou hast, and give to the poor, & thou shalt have treasure in heaven, and come follow me, and take up the cross.  
22. But he was sad at that saying, and went away sorrowful: for he had great possessions.  
18. Then a certain ruler asked him, saying: good master, what ought I to do, to inherit eternal life?  
19 And jesus said unto him, why callest thou me good● 〈◊〉 is good, save one, even God.  
20. Thou knowest the commandements, Thou shalt not commit adultery. Thou shalt not kill. Thou shalt not steal. Thou shalt not bear false witness. Honour thy father, and thy mother.  
21. And he said, all these have I kept from my youth.  
22. Now, when jesus heard that, he said unto him, yet lackest thou one thing: sell all that ever thou hast, and distribute unto the poor, and thou shalt have treasure in heaven, & come follow me.  
23▪ But when he heard those things, he was very ●ea●ye: for he was marvelous rich.   
16. Behold one came. Luke saith that he was a ruler, that is, a man of great authority, not one of the common people. Though riches get honour, yet it seemeth that he was esteemed as a grave and a good man. And all circumstances being considered, though he is called a young man, yet I think he was one of that sort, which by a sober and chaste life reverenced the ancient integrity. And he came not deceitefullye (as the scribes were wont:) but with a mind to learn: and so aswell in words, as by kneeling down he declared that he reverenced Christ as a faithful teacher. But again, a blind confidence in his works hindereth him from profiting under Christ, unto whom otherwise he desired to yield himself to be taught. So at this day we see some not evil affected: yet will hardly taste the doctrine of the gospel: because they are carried away I know not with what shadowish holiness. Further, that we may judge the better of the estate of the answer, the manner of the question must be noted: for he doth not simply ask by what means, or which way he should come to eternal life: but what good should he do to get it. So he dreameth of merits, whereby he would make a fulrecompence for eternal life, wherefore Christ very aptly sendeth him to the observation of the law, which is the certain, way to life, as I will presently more fully declare.  
17. Why callest thou me good? I do not take this reproof so subtly as a great part of the interpreters do, as though Christ would secretly instruct him of his godhead. For they do think that these words do signify thus much, as if he should have said, if thou knowest no higher thing in me, than a human nature, thou dost wrong to give that title of good to me, which belongeth to God alone. Verily I do grant, to speak properly, men are not worthy of so honourable a title, no, nor the Angels: for they have not a drop of goodness of themselves, but what they borrow from God. But Christ had no other purpose, then to bring his doctrine into credit: as if he should have said: thou dost evil to call me good master, except thou dost acknowledge me to come from God. Therefore the young man is not here instructed in the essence of the godhead, but is led to believe the doctrine. He had now already some affection to obedience: but Christ would have him to go further, as to hear God speaking. For (as it is the manner of men, of devils for the most part to make Angels) they do generally call them good teachers, in whom they see nothing that is good: And these are as prophanings of the gifts of god. Therefore it is no marvel if Christ to get his doctrine authority doth call the young man back to God. Keep the commandments. Some of the old writers have corruptly interpreted this place (whom the Papists followed) as though that Christ should teach, that by the observation of the law we could deserve eternal life. But Christ considered not what men could do: but answereth to the question proposed: what is the righteousness of works, which the law defineth. And certainly, so it must be holden, that God in his law comprehendeth the way to live holily & righteously, wherein perfect righteousness is contained. Neither did Moses utter this sentence in vain, He that doth these shall live therein. Likewise I call heaven & earth to witness, that I have this day showed you life. Therefore it cannot be denied, but that the observation of the law is righteousness, whereby life may be obtained, if any man were a perfect observer of the law. But, because we are all void of the glory of God, nothing shallbe found in the law but cursing: neither is there any other refuge for us, then to fly to the free gift of righteousness. Therefore Paul setteth down two sorts of righteousness, the one of the law, the other of faith: the first he placeth in works, but the second in the mere grace of Christ. Whereby we gather that this answer of Christ was of righteousness, according to the law: for it was meet that the young man enquiring of the righteousness of works, should first be taught, that no man is accounted righteous, but he that satisfieth the law (which is impossible) that he seeing his own infirmity, might fly to the refuge of faith. Therefore I grant, sith god hath promised the reward of eternal life to the observers of his law, this way were to be kept, if the infirmity of our flesh hindered us not: but the scripture teacheth that it is our fault, so that it is necessary for us to have that by gift, which we cannot obtain by merits. If any man object that the righteousness in the law is proposed to us in vain, whereto no man can at any time attain: I answer, it is not in vain, be it is an instruction, whereby we are lead unto that righteousness, which is to be had by suit. Therefore Paul, where he saith, that the Doers of the law are justified by the righteousness of the law, excludeth all men. Further, this place abolisheth all those feigned devices, which the Papists invented for the obtaining of salvation. For they were not only deceived in that, that they would bind God unto them by their good works, that he should save them of duty or of debt, but while they prepare themselves to do good works, the doctrine of the law not regarded, they bend themselves to feigned devotions, as they call them: not that they do openly refuse the law of God: but because they do prefer the traditions of men far before it. But what saith Christ? namely, this worship only is approved of God, which he prescribeth, because that obedience is more acceptable to him, than all their sacrifices. Therefore who soever endeavoureth to frame his life to please Christ, while the Papists are occupied in their frivolous traditions, let him employ all his endeavour in keeping the commandements of the law.  
18. Thou shalt not kill. It is marvel when Christ would have us bound to the whole law, why he only toucheth the second table: but he therefore doth it, because that by the duties of charity every man's mind is best discerned what is in it. Godliness toward God is the chief: but, because that hypocrites do often counterfeit the observation of the first table, they are best tried by the second table. Therefore we must know that Christ chose those commandments, wherein appeareth a testimony of true righteousness: yet, by that figure Synecdoche, he noteth the whole by a part. There is no matter in that, that he setteth the commandment of honouring the parents in the last place: for he regarded not to keep the exact order. Yet this is worthy to be noted, that he putteth it in the second table, lest any man should be deceived by that error of josephus, who thought that it appertained to the first table. That which is after added in the end: Thou shalt love thy neighbour, is nothing diverse from the former commandments, but is a general exposition of them al.  
19 The young man said unto him. The law might have been dead to him, when as he dreamt that he was so righteous: for, except he had flattered himself through hypocrisy, this had been a very good admonition towards the learning of humility, to see his own blots and faults in the glass of the law. But he being drunken with a foolish boldness, carelessly boasted that he had well discharged his duty even from his childhood. Paul confesseth that he was in the same case, and that he was persuaded that he so lived, so long as he knew not the force of the law: but after that he felt the power of the law, he was deadly wounded thereby. Therefore Christ's answer, which followeth was directed to the affection of the man. Yet Christ required nothing of him but the commandments of the law: but, because the simple rehearsal of them moved him nothing, he discovereth in other words his secret disease of covetousness. I grant it is not commanded in any place of the law, that we should sell all: but when as the end of the law is to draw men to the denial of themselves, and expressly condemneth lust, we see that Christ had no other purpose, then to correct that false persuasion of the young man. For, if he had thoroughly known himself, at the hearing of the law rehearsed, he would have confessed himself in danger of God's judgement▪  
Now, because the simple words of the law do not sufficiently convince him of his guiltiness, he declareth the inward sense in other words. For if Christ should now require any other thing besides the commandments of the law, he should be contrary to himself. He taught even now that perfect righteousness was comprehended in the commandments of the law: how therefore should it agree for him to reprove the law for default? Further, that protestation of Moses, which I cited before had been false. Therefore Christ's meaning was not, that the youngman wā●ted one thing besides the observation of the law, but one thing in the observation of the law. For, though the law doth in no place compel us to sell all: yet, because it bringeth all our corrupt lusts to nothing, because it teacheth us to bear the cross, because it would have us to be ready to abide hunger and penury, the young man is far from the full observation of the same, so long as he is carried away with the love of his riches. And he saith one thing wanted, because he had no need to speak of whoredom and murder: but he noteteth the special disease, as if he should touch the bile with his finger. And it is to be noted that he doth not only command him to sell, but to give to the poor: for to reject riches were of itself no virtue, but a vain ambition. Crates the Theban is commended by the profane historiographers, because he cast his money and what precious thing soever he had into the sea, for that he thought he could not be safe, except he destroyed his riches. As though it had not been better for him to have bestowed that upon others, which he thought superfluous for himself. certainly, when as charity is the bond of perfection, he that defraudeth himself and others of the use of money, deserveth no praise. Therefore Christ doth not simply commend the felling, but the liberality in helping the poor. Christ also urgeth further the mortification of the flesh, when he saith, follow me: For he doth not only command him to give him his name, but to put his shoulders to the bearing of the Cross, as Mark doth expressly expound it. And it was meet that he should be thus lanced: because that when he was at home, he was wont to live pleasantly under the shadow & in idleness, he had never conceived, or had tasted very little, what it should mean to crucify the old man, and to tame the lusts of the flesh. But the Monks are too ridiculous, while under pretence of this place, they challenge to themselves the state of perfection. first, it is easy to understand, that it is not commanded to all men without difference to sell all. For the husbandman, which is accustomed to live of his labour, and thereby to nourish his children, should sin, if he should sell his small portion of land, not being compelled thereto by necessity. Therefore it is better to keep that, which God hath put into our hands, so that we do modestly and thriftily maintain ourselves and our household, and give some part to the poor, then wastefully to spoil al. But what a goodly selling is this, which the Monks do so much brag of? When as a great number, which cannot find food at home, thrust themselves into monasteries, as into swine's sties full stuffed. All men do carefully spare from themselves, that these idle bellies might be fatted with other men's bread.  
A notable change surely, when they being commanded to give to the poor that which they rightly possess, they are not content with their own, but take away other men's.  
MAR. 21. jesus beheld him, and loved him. That which the Papists do hereof gather, that good moral works, (which are not wrought by the instinct of the spirit, but go before regeneration) do of right deserve, is too childish a devise. For, if they gather a desert of the love of God, we may say that frogs and flies do deserve: because God loveth all his creatures, without exception. Therefore it is needful to distinguish the degrees of love. In respect of this present place it shall be sufficient to know that God loveth none with a fatherly love, but his own sons, whom he hath regenerate with the spirit of adoption: and by this love it cometh to pass, that they shall be approved before his tribunal seat. According to this sense, to be beloved of God, & to be justified before him are both one in signification. But God is said sometime to love them, whom he neither alloweth nor loveth: for because the preservation of mankind is acceptable unto him (which consisteth in justice, equity, moderation, wisdom, faith, and temperance) he is said to love the politic virtues: not that they do merit salvation or grace: but because they tend to that end, which he alloweth. In this sense, according to divers respects, he loved & hated Aristides & Fabritius: for in as much as he had adorned them with an outward righteousness, and that for the common good, he loved his own work in them: Yet, because the heart was corrupt, that outward show of righteousness availed them nothing to the obtaining of righteousness. For we know that the hearts are purged only by faith, & that the spirit of uprightness is given only to the members of Christ. So the question is answered, how it could be that Christ should love a man that was proud, & an hypocrite, when nothing is more odious before God than these two vices. Neither is it any absurdity that God should love that good seed, which he put into some natures, so that he yet rejecteth the persons and the works for their corruption.  
MAT. 22. He went away sorrowful. The departure showeth at length how far the young man was from that perfection, whereto Christ called him. For how cometh it to pass that he withdraweth himself from Christ's school, but because it was a grief to him to forsake his riches? But if we be not ready to bear poverty, it is evident that lust doth yet reign in us. And this is that, which I said before, that Christ commanded to sell all, was not an addition to the law, but a trial of the sin that lay hid. For as every man is more given to this or to that sin, so by the reprehending of the same he is the more laid open.  
Further, this example teacheth us that to continue constantly in Christ's school, it is convenient to renounce the flesh. This young man departed from Christ, who brought with him both a desire to learn, and modesty: because it was hard for him to leave that vice, wherewith he was acquainted. The same shall befall to us, except the sweetness of the grace of Christ do make all the enticements of the flesh unsavoury to us. Whether this temptation were but for a time, so that the young man afterward repent, it is unknown: yet by conjecture it is probable, that he was drawn away by his covetousness, that he should not profit any thing.  
Math. 19 Mark. 10. Luke. 18. 
23 Then jesus said unto his disciples, verily, I say unto you, that a rich man shall hardly enter into the kingdom of heaven.  
24. And again I say unto you, it is easier for a Camel to go thorough the eye of a needle, then for a rich man to enter into the kingdom of God.  
25. And when his disciples heard it, they were exceedingly amazed, saying, who then can be saved?  
26. And jesus beheld them, and said unto them, with men this is unpossible: but with God all things are possible.  
23. And jesus looked round about, & said unto his disciples, how hardly do they that have riches enter into the kingdom of God?  
24. And his disciples were astonished at his words. But jesus answered again, and said unto them, Children, how hard is it for them that trust in riches, to enter into the kingdom of God?  
25. It is easier for a Camel to go through the eye of a needle, then for a rich man to enter into the kingdom of God,  
26. And they were much more astonished, saying with themselves who then can be saved?  
27. But jesus looked upon them, and said, with men is it impossible, but not with God: for with GOD all things are possible.  
24. And when jesus saw him sorrowful, he said, with what difficulty shall they that have riches enter into the kingdom of God?  
25. Surely it is easier for a Camel to go through a needle's eye? then for a rich man to enter into the kingdom of God.  
26. Then said they that heard it, and who then can be saved?  
27. And he said, the things which are unpossible with men, are possible with God.   
23. A rich man shall hardly enter. Christ doth not declare how noisome and deadly a plague covetousness is, but also how great hindrance riches do bring. Mark assuageth the sharpness of the saying, while he applieth it only to them which put their trust in riches. But I think that the former sentence is rather confirmed by these words, then corrected: as if he should say, that it should not seem marvelous to them, that rich men have so hard entrance into the kingdom of heaven: for it is a common disease almost of all men, to trust in their riches. This doctrine is also very profitable for all men: namely, to rich men, as that they being admonished before of their danger, should take heed: to poor men, that they should be content with their estate, and not so covetously desire that, which willbe more to their harm then to their gain. It is certain that riches of itself do not hinder us from following: but (such is the corruption of man) that they which have abundance can scarcely escape from drowning themselves therein. So that they which flow with riches are holden bound by Satan, as it were in chains, that they should not look up into heaven: nay, they entrench, bind and enthrall themselves wholly to the earth. The similitude of the Camel, which he addeth a little after, amplifieth the difficulty: for it declareth that rich men do swell, & are more puffed up with pride & vain boldness, so that they cannot suffer themselves to be brought into such straits, as God doth keep his children. I think that by this word Camel is rather noted a great rope for a ship, than a beast.  
25. And when his disciples heard it. The disciples do marvel: for this should not make us a little careful; considering that riches do stop up the entrance into the kingdom. For which way soever we shall turn our eyes, a thousand stops will set themselves against us. But let us note that they were so amazed, that yet they fled not from the doctrine of Christ. He of whom mention was made even now dealt otherwise: for the straightness of the commandment so feared him, that he divorced himself from Christ: but though these men be amazed, and do ask who then can be saved, yet they bend not their course an other way, but desire to vanquish their doubtful hope. So it shall profit us to fear the threatenings of GOD, so oft as he denounceth any hard or fearful thing: so that our minds faint not, but rather be stirred up.  
26. With men this is unpossible, Christ doth not altogether set their minds free from all care: because it was profitable for them to understand how hard it is to ascend into heaven. First, that they might employ all their endeavours to this purpose: then, that they distrusting themselves might seek for help from heaven. We see how sluggish and careless we be. What should befall, if the faithful should think that they should walk pleasantly through a soft and pleasant plain, for recreation? This therefore is the cause, why Christ doth not extenuate the danger (that he might thereby put his disciples out of fear) but rather increaseth it. For, where as before he had only said that it was heard, now he saith, it is impossible.  
Whereby it appeareth that they are very preposterous teachers, which are so afraid to speak hardly, that they give liberty to the sluggish flesh. But it were better to follow the rule of Christ, who so tempereth his speech, that he might teach men that are thrown down in themselves, only to repose themselves in the grace of GOD, and withal that he might stir them up to prayers. So he doth wisely help the infirmity of men, not by attributing any thing unto them, but by stirring up their minds to hope in the grace of God. And by this answer of Christ is that general rule refelled (which the Papists gathered out of Hierom.) Whosoever shall say that the law is hard to be kept, let him be accursed. For Christ doth plainly declare, that it is not possible for men to keep the way to salvation, but so far as the grace of God doth help and direct them.  
Math. 19 Mark. 10. Luke. 18. 
27. Then answered Peter, and said to him, Behold, we have forsaken all, & followed thee: what shall we have?  
28. And jesus said unto them, verily I say to you, that when the son of man shall sit in the throne of his majesty, ye which followed me in the regeneration, shall sit also upon the twelve thrones, and judge the twelve tribes of Israel.  
29. And whosoever shall forsake houses, or brethren, or sisters, or father or mother, or wife, or children, or lands, for my name's sake, he shall receive an hundredth fold more, and shall inherit everlasting life.  
30. But many that are first, shall be last, and the last shallbe first.  
28. Then Peter began to say unto him, Lo, we have forsaken all, and have followed thee.  
29. jesus answered and said, verily I say unto you, there is no man that hath forsaken house, or brethren, or sisters, or father, or mother, or wife or children, or lands for my sake, and the Gospels.  
30. But he shall receive an hundred fold, now at this present: houses, and brethren, and sisters, and mothers, and children, and lands with persecutions, and in the world to come life everlasting. But many that are first, shall be last, and the last first.  
28. Then Peter said, Lo, we have left all, and have followed thee.  
29. And he said unto them▪ verily I say unto yo●, there ● no man that hath left house, of parents, or brethren, or wife, o● children for the kingdom of God's sake.  
30. Which shall not receive much more in this world, and in the world to come life everlasting.  
Luke. 22. 28 And ye are they which have continued with me in my temptations.  
29. Therefore I apppoynt unto you a kingdom, as my father hath appointed unto me.  
30. That ye may eat & drink at my table in my kingdom, and site on seats, and judge the twelve tribes of Israel.   
Peter doth secretly compare himself and the other disciples with that rich man, whom the world had alienated from Christ. And because they led a poor and wandering life not without reproof and troubles, neither did there appear any show of a better estate in time to come: he demandeth, and not without cause, whether they have left all, and followed Christ in vain. For it were an absurd thing for them to be spoiled, & not to be better recompensed by the Lord. But what were those all things? For, when as they were base and poor men, they scarce had a house to leave: therefore this bragging might seem to be ridiculous. And certainly experience showeth how greatly men do commonly esteem of their duties towards GOD. As at this day they which were almost ready to beg in popery, do proudly cast forth that they have lost much for the cause of the Gospel: yet the disciples may be excused, for though their estate was never gorgeous; yet they lived at home of their handy occupations, as the richest of them all. And we know that poor men accustomed to a quiet and honest life, are hardlyer drawn from their wives and children, than those men, which are carried by ambition, or that are drawn hither and thither with the blast of prosperity. And except there had been some reward laid up for them, they did very fond to change the manner of their life. But as they were in this behalf to be excused, yet herein they offended, that they desire now to see triumph, when they had not yet gone through the warfare.  
If at any time we do loath and be unpatient, that the time or triumph is delayed, let us learn first to consider the solaces, wherewith the Lord assuageth the bitterness of the cross in this world: then to stir up ourselves with the hope of eternal life. For in these two points is the answer of Christ contained.  
MAT. 28. Verily, I say unto you. Lest the Disciples should think they had lost their labour, and repent them of the course they had begun, Christ teacheth them that the glory of his kingdom, which as then was hid, should be revealed, as if he should say, there is no cause why you should faint at this your base estate. For I, who do scarcely lie amongst the meanest, will at the length ascend into a throne of majesty. Therefore bear a little, until the time of manifesting of my glory shall come. But what doth he then promise them? Namely, that they shallbe fellows of the same glory. For by giving them thrones, wherein they should judge the twelve tribes of Israel, he compareth them to Ambassadors, or to chief counsellors and presidents, which have the chief seats in the kingly assembly. We know that the Apostles were chosen twelve in number, that so it might be declared that God by the sending of Christ would gather together the dispersed remnants of his people. This was the chief dignity, but as yet it was hidden: therefore Christ deferreth their desires unto the last manifestation of his kingdom, that then they might receive the fruit of their election: yet it is not to be doubted, but that Christ spoke in this place of the latter day. In the regeneration. Some do refer this point, to that which followeth in the text. So regeneration should be nothing else but the newness, which should follow our restoring, while that which is mortal shall be swallowed up of life, and our weak body shall be made like to the heavenly glory of Christ. But I do rather refer this regeneration to the first coming of Christ, because the world began then to be renewed, and the Church sprang up out of the darkness of death into the light of life. And this manner of speaking is found every where in the Prophets, and doth very well agree with the circumstance of this place. For the renewing of the Church so often promised, made them hope for some great happiness, when as the Messiah should appear. Christ, therefore that he might take away that error, distinguisheth between the beeginning and the end of his kingdom.  
LUK. 28. You are they. Though Luke seemeth to report this speech of Christ diversly, and as if it were spoken at an other time: yet I think not otherwise, but that it appertaineth to this time. Neither is there set down a continual Sermon or speech of Christ, but diverse sentenses set together without regard of the order of the time, as shall again be said a little after. But he useth more words then Mat. for sith the Apostles followed him in his temptations, and continued constant, he saith that they shall also be partakers with him of his glory. It is demanded what he meaneth by these his temptations? I think that he meant those troubles, wherewith GOD generally exercised him and his Apostles. And he doth very aptly use this word Temptations: for even according to the sense of the human nature his faith and patience was proved.  
29. I appointed unto you a kingdom. He doth not only make them rulers here, but kings, for he imparteth with them the kingdom which he received of his father. But there is a great vehemency in that word I appoint, that they should not with a rash and hot desire make too much haste to possess that kingdom, whereof he only had the lawful authority of ordaining: and he exhorteth them to patience by his example. For though his father had made him a king, yet he is not presently placed in his glory: nay he humbled himself, and through the shame of the cross he obtained the kingly honour. To eat & to drink upon his table is metaphorically put for this, that they should be fellows of all his glory.  
MAT. 29. Whosoever shall forsake. After he had stirred up their minds to hope for the life to come, he also encourageth them with present comforts, and confirmeth and strengtheneth them to bear the cross. For though God suffereth his to be much afflicted, yet he doth never forsake them, but he will recompense their sorrows with his helps. Neither doth he only speak to his Apostles, but taking this occasion, he generally directeth his speech to all the godly. This is the sum: they that shall willingly lose all things for Christ's sake, shall yet even in this life be more blessed then if they had kept all, but the chief reward is laid up for them in heaven. Yet that promise of recompensing of an hundred fold, seemeth not to agree with that we see in experience. For they which for the most part are spoiled of parents, or children, and other kinsmen, or are deprived of their wives, and rob of their goods for the testimony of Christ, are so far from recovering their own goods, that as people without company and forsaken, they should painfully and hardly travel in banishment with great want and poverty. I answer, if any man doth rightly esteem the present grace of God, wherewith he comforteth and lifteth them up in their miseries, he will grant that it is rightly preferred before all the riches of the world. For though the unfaithful do flourish, yet because they know not what shall become of them to morrow, it is necessary that they should always be doubtful and afraid: neither can they otherwise enjoy their pleasures, but that after a sort they are amazed at themselves. In the mean season God maketh his merry, so that the little good, which they enjoy is more worth unto them, and far more pleasant, then if without Christ great abundance of goods should flow upon them. In which sense I take that word was added in Mark with persecutions, as if Christ should have said: though the godly in this world do always suffer persecutions, and that the cross doth always cleave as it were to the back of them: yet the sauce of God's grace is so sweet, which maketh them so merry, that their estate is more to be desired then the pleasures and dainties of kings.  
30. Many that are first. This sentence was added to teach us to shake off the sluggishness of the flesh. The Apostles hasted now to the reward when as they were scarce come forth into the race. And we all are of this disposition almost, that if we have passed one month in service, we all desire to be rewarded and set at liberty, as if we had been very serviceable soldiers, and had well deserved. But Christ exhorteth them that began well to go on forward courageously; and withal he warneth them that run, and began very freshly, that they shall avail nothing, if they faint in the midst of the race. As Paul also declareth, all that run, obtain not the price, 1. Connthyans', 9 24. And in an other place by his own example, that they should forget those things which are behind, and to endeavour to the other part of the course, which is before. Philippians, 3. 13. Therefore as oft as we do think of the heavenly crown, it becometh us to be pricked forward as it were with new spurs, that we become not duller hereafter.  
Math. 20. Mark. Luk. 
1. For the kingdom of heaven is like unto a certain houholder, which went out at the dawning of the day, to hire labourers into his vinyeard.  
2. And he agreed with the labourers for a penny a day, and sent them into his vineyard.  
3. And he went out about the third hour, and saw other standing idle about th● market place.  
4. And said unto them, go ye also into my vinyeard, and whatsoever is right, I will give you: and they went their way.  
5. Again he went out about the sixth or ninth hour, and did likewise.  
6. And he went about the eleventh hour, and found other standing idle, and said unto them, why stand ye here all the day idle?  
7. They said unto him, because no man hath hired us. He said to them, go ye also into my vinyeard, and whatsoever is right, that shall ye receive.  
8. And when even was come, the master of the vineyard said unto his steward, call the labourers, and give them their hire, beginning at the last, till thou come to the first.  
9 And they which were hired about the eleventh hour, came and received every man a penny.  
10. Now, when the first came, they supposed that they should receive more, but they likewise received every man a penny.  
11. And when they had received it, they murmured against the master of the house:  
12. Saying, these last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.  
13. And he answered one of them, saying, friend, I do thee no wrong: didst thou not agree with me for a penny?  
14. Take that which is thine own, and go thy way: I will give unto this last, as much as to thee.  
15. Is it not lawful for me to do as I will with mine own? Is thine eye evil, because I am good?  
16. So the last shall be first, and the first last: for many are called, and few are chosen.     
Sith this parable is nothing else but a confirmation of the sentence going next before The first shallbe last, let us now see how it is to be applied. Some interpreters do gather this to be the sum of it. Because the heavenly inheritance is not obtained by merits of works, but is given freely, they shall be all equal in glory. But Christ doth not dispute either of the equality of the heavenly glory, or what the estate of the godly shall be: but he only saith this, that there is no cause why they, which are first in time, should glory or brag over others: For the Lord as oft as he please can call them, whom he seemed to neglect for a time, and either to make them equal, or to prefer them before them which were first.  
It should be but foolish curiosity, if any man would exactly discuss all the particular points of this parable. Therefore no more must be sought, than it was Christ's purpose to deliver. Also we have showed already, that he applied himself to no other end, but to provoke his as it were with continual spurs to go forward. We know that sluggishness doth for the most part arise of too much confidence. So it cometh to pass, that many as if they had got to the end of the race, do faint in the midst of the course. Therefore Paul commandeth us to forget those things, which are behind us, that we considering what there is yet remaining for us, should prepare ourselves to run lustily. Yet it shall not be hurtful to run through the words, that the doctrine may thereby more evidently appear.  
1. For the kingdom of heaven is like. The meaning is, that the same account is to be made of the calling of God, as if any man should hire labourers in the morning for certain wages, to dress his vineyard, and then should afterwards send some without covenant, to whom he yet giveth like reward or hire. And he doth therefore make mention of the kingdom of heaven: because he compareth the spiritual life to the earthly, & the reward of eternal life, to money, wherewith men are paid their wages for their labours, which they have done. Some do subtilely apply this place, as if christ should distinguish between the jews and the Gentiles: for they say that the jews were called at the first hour, and had a reward promised by covenant: because the Lord promised them eternal life, upon condition if they performed the law. But in calling of the Gentiles, there was no covenant made especially of works: because salvation was given them freely in Christ. But all these subtleties are to no purpose: for there was no difference in the covenant which God made, but only in the time, for that they which went into the vineyard in the evening, received the same reward that they did, which came first.  
For though God in times past promised in the law a reward of works to the jews: yet, we know that this took not effect: because that no man could at any time obtain salvation by his own merits. Why then (shall some man say) doth Christ expressly make mention of a covenant, speaking of the first, and saith nothing of it when he speaketh of the other? Namely, that he might teach that no man is injuried by this, that the latter have as much honour, as if they had been called at the first. For in proper speech he oweth nothing to any man: and of his own right he challengeth of us (whom he hath tied unto himself) whatsoever obedience we are able to yield unto him. But, because he doth freely offer us a reward, he is said to hire our labours, which otherwise are due to him. Hereof it cometh to pass, that he also calleth the crown, which he giveth us freely by the name of a reward. Furthermore that he might declare that we have no cause to quarrel with God, if he join others with us, which came long after us, as fellows in honour, he borroweth the similitude of the custom of men, who first do agree of the wages, before they send the labourers to work. But if any man will hereby gather, that men are created to labour, and that every man hath his charge enjoined him of God, that men should not be slothful and idle, he shall not wrest Christ's words at all. Also it may be gathered, that our whole life is unprofitable, and may rightly be condemned for slothfulness until that we frame our lives according to the commandment and calling of the Lord. Whereof it followeth that they avail nothing in toiling, which do rashly take upon them this or that kind of life, and weight not for the allowance of their calling from GOD. Lastly, it is to be gathered out of the words of Christ, that they do please God, which do labour to profit the brethren. It seemeth that a penny (which is somewhat more in value then four French Caroleys) was the ordinary hire for a days work. The hours three, six and nine are therefore mentioned: because that the day was wont in times past to be divided from sun rising to sun setting into twelve hours, so was there an other division of the day by three hours: so again did they divide the night into four watches. Threefore the eleventh hour signifieth the end of the day.  
8. And when even was come. There is no mystery to be sought in this, that the master commandeth to begin at the last, as though GOD would crown them first, which were in course of time last. For this devise should not agree with the doctrine of Paul, who saith, that they, which remain at the coming of Christ, shall not prevent them, which slept before in Christ, but shall follow.  
Christ now in this place setteth it down in a diverse order: because he could not otherwise declare (that which he after added) that the first murmured, because they had no more given them. Note also that he doth not say that there should be such murmuring at the latter day, but only denieth that there shallbe any cause of murmuring. For the feigned person, which he bringeth in, in the similitude, giveth no small light to this doctrine, that the liberality of God is subject to no complaints of men, though he adorn with large rewards the unworthy, that have deserved nothing. In vain therefore do some imagine that the jews were reproved in these words, who were malicious and envious against the Gentiles. For it were absurd to make such equal in reward with the Sons of GOD. And this wickedness lighteth not upon the faithful so to murmurre against God. But the meaning is plain, that it is free for GOD, sith he defraudeth no man of his just reward, to beestowe upon them, whom he lately called with a reward, which was undeserved.  
16. So the last shall be first. He doth not here compare the jews with the Gentiles, as he doth otherwhere: nor the reprobate, which fall away from the faith, with the elect, which do persever. Therefore the sentence which is added by some, Many are called, but few are chosen, doth not agree with it. Christ only willed, that as any man is called before others, so he should run the race with more diligence: then he exhorteth all men to modesty, that some should not prefer themselves before others, but that they should willingly admit them to the common price. The Apostles, because they were the first fruits of the whole Church, seemed to challenge some notable thing to themselves: and Christ denied them not, but that they should sit as judges to judge the twelve tribes of Israel. But least ambition or vain confidence in themseles should make them swell, they were withal to be warned, that others which were called long time after them, should be partakers of the same glory: because GOD is bound to no man, but calleth freely whomsoever he pleaseth, and giveth unto them that are called, such reward as pleaseth him.  
Math. 20 Mark. 10 Luke. 18. 
17. And jesus went up to jerusalem, and took the twelve disciples apart in the way, and said unto them.  
18. Behold, we go up to jerusalem, and the son of man shall be delivered unto the chief Priests, and unto the Scribes, and they shall condomne him to death.  
19 And shall deliver him to the Gentiles, to mock, & to scourge, and to crucify him: but the third day he shall rise again.  
32. And they were in the way, going up to jerusalem: and jesus went before them, and they were amazed, and as they followed, they were afraid, and jesus took the twelve again, and began to tell them what things should come to him,  
33. Saying, behold, we go to jerusalem, and the son of man shallbe delivered unto the high Priests, and Scribes, and they shall condemn him to death, and shall deliver him to the Gentiles.  
34. And they shall mock him, and scourge him, and spit upon him, and kill him: but the third day he shall rise again.  
31. Then jesus took unto him the twelve, and said unto them, behold, we go up to jerusalem, and all things shallbe fulfilled to the son of man, that are written by the prophets.  
32. For he shallbe delivered unto the Gentiles, & shall be mocked, and shallbe spitefully entreated, and shallbe spitted on.  
33. And when they have scourged him, they will put him to death: but the third day he shall rise again.  
34. But they understood none of these things: and this saying was bid from them, neither perceived they the things which were spoken.   
Though the Apostes had been taught before how the Lord should departed, yet, because they had not profited as was meet, he rehearseth now again, that which he had often said. He seethe that the day of death draweth near: yea, that the time is now at hand, when he would offer up himself to be sacrificed: and he seethe his disciples not only afeard, but even astonished with a blind fear. Therefore he exhorteth them to constancy, lest they should faint at the temptation. Further, he confirmeth them two ways. For in that he telleth them before what should come to pass afterward, he doth not only strengthen them, least they being compassed with sudden: troubles not looked for, should be overthrown: but he opposeth the manifestation of his Godhead against the offence of the cross, lest the short time that he should be thrown down should discourage them, where as they should be persuaded that he was the Son of God: and therefore the conqueror of death. The second reason he useth to confirm them, is gathered of the nearness of the resurrection. But it is good to look nearer into the words. Mark declareth that which the other two conceal, that aswell the apostles as other their companions, were heavy, and afraid, before that Christ took his Apostles apart, and told them, that he went presently to the sacrifice of death. But it is uncertain why they were thus afraid, except it was because they had tried before, that they had great adversaries at jerusalem. Therefore they had rather that Christ should take his ease in some back place, out of the reach or cast of the darts, then willingly to offer himself into the hands of so deadly enemies. And though this fear was many ways corrupted, yet this was no small token of obedience and godliness, that they followed Christ. It had been much better, if they had followed gladly and cheerfully whethersoever the son of God would have led them: but this reverence is praise worthy, that they had rather abide troubles themselves, than they would forsake him.  
17. He took the twelve. It might seem marvelous, when as all had need of comfort, (for they were all afraid) why he made only the twelve privy of his secret. But I think that he would not therefore speak of it openly, lest the rumour thereof should be spread far abroad before the time. Further, when as he had no hope of good to be wrought presently by his admonition, he thought it sufficient to commit the same to a few, which should afterwards be witnesses of the same. For, as the seed cast into the earth, doth not presently bring forth fruit, so we know that Christ spoke many things to his Apostles, which brought not forth fruit presently. If that he had admitted all without choice to this speech, it might have been that many for fear would have fled away, and have filled the common people's ears with this rumour. So the death of Christ should have been without glory, which he so rashly seemed to go unto. Therefore he speaketh secretly to his Apostles: and yet he chose not them as such as were sit to profit thereby, but (as I touched even now) that they might afterward be witnesses of the same. But Luke dealeth more fully in this behalf: for he doth not only declare that Christ foretold these things, which were at hand: but the doctrine which he added withal, that those things, were fulfilled in the son of man, which were written by the Prophets. For this was the best remedy to overcome the temptation, to have some marks or notes even in the shame of the cross, whereby the prophets had noted the promised saviour. Now it is not to be doubted, but that the Lord showed also out of the Prophets, what profit they should hope for by his death. For the Prophets do not only teach that Christ should suffer: but they add the cause, that he might reconcile the world to God.  
18. Behold, we go up to jerusalem. Hereby we perceive that Christ was armed with divine force for the conquering of the terrors of death, who witting & willing hastened to meet death. For why should he without compulsion go to that bloody butchery: but because the invincible power of the spirit, vanquishing fear, had exalted him above all human affections. But in that he toucheth the circumstances more nearly, he doth therein give a more evident declaration of his Godhead. For he could not by his humanity guess, that after he was condemned of the Priests and Scribes, he should be delivered to the Gentiles, that being entreated with spittings upon, and other reproaches, he should be beaten with whips, and at length be carried to the punishment of the cross. And it is to be noted, that though the Lord knew the infirmity, yet he would not hide the most grievous offence. For as we said before, there could nothing have befallen more to the shaking of the minds of the godly, then to see all the holy order of the Church against Christ. Yet to deceive or to bear with their infirmity, he spareth not, but doth freely declare the matter itself, and showeth the manner how to overcome the temptation: that is, that they should certainly look for the resurrection: but because it was necessary that he should first die, he appointeth them by hope in the mean season to wait for their triumph.  
34. But they understood none of these things. What blockishness was this, not to understand those things which Christ told them so plainly and familiarly, of no high nor hidden matter: but such, as they of themselves might have conceived some suspicion of. But here it behoveth also to remember, that which I spoke other where, they were therefore holden in so great ignorance, because that when they had imagined that they should have a joyful and a happy journey, they accounted it for a great absurdity, that Christ should so reproachfully be crucified. Whereby we gather how much the minds of men are bewitched with such false imagination, wherefore we must be the more heedful, lest we being tangled with such devices, become blind in the light.  
Matthew 20. Mark 10. Luke. 
20. Then came to him the mother of Zebedeus children, with her sons, worshipping him, and desiring a certain thing of him.  
21. And he said unto her, what wouldst thou? She said to him: Grant that these my two sons, may sit the one at thy right hand, and the other at thy left hand in thy kingdom.  
22. And jesus answered and said: ye know 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 shall be baptized with? They said to him, we are able.  
23. And he said unto them: ye shall drink in deed of my cup, and shallbe baptized with the baptism that law baptized with: but to sit at my right hand, and at my left hand, is not mine to give: but it shallbe given to them, for whom it is prepared of my father.  
35. Then james and john, the sons of Zebedeus came unto him saying: Master, we would that thou shouldest do for us that we desire.  
36. And he said unto them: what would you I should do for you?  
37. And they said to him: grant unto us, that we may sit one at thy right hand, & the other at thy left hand in thy glory.  
38. But jesus said unto them: you know not what you ask. Can ye drink of the cup, that I shall drink of, & he baptized with the baptism that I shall be baptized with?  
39 And they said unto him: we can. But jesus said unto them, ye shall drink in deed of the cup that I shall drink of, and be baptized with the baptism wherewith I shallbe baptized.  
40. But, to sit at my right hand, & at my left, is not mine to give: but it shall be given to the for whom it is prepared.    
This history containeth a notable spectacle of the vanity of man. For it teacheth that true and godly zeal is often mixed with ambition or some other corruption of the flesh: so that they which follow Christ, do look some other where then becometh them. Further, they do wander far out of the way, which are not contented with Christ alone, but seek this thing or that thing besides him and his promises. Neither is it sufficient to apply the mind simply to Christ at the first, except there be always a continuance of the same purity: because that corrupt affections do often creep upon us in the midst of the race, and draw us back into some crooked path. As it is credibly to be supposed that Zebedeus two sons professed Christ sincerely at the first: but when they saw themselves in no small credit with him, and hear mention made that he is toward a kingdom, their minds are presently carried to a wicked desire, and they loath to remain simply in their office. If this befalleth to the two chief disciples, it behoveth us to walk very carefully, if we will not fall from the right course. Especially where any apt occasion offereth itself, heed must be taken lest the covetousness of honours should infect or poison the desire of godliness. But though Mat. & Mark do somewhat differ in words, yet they agree in the substance of the matter. Math. saith that Zebedeus wife came and made request for her sons, that they might be placed first in the kingdom of Christ. Mark bringeth in them making the request themselves. But it is probable that they being ashamed to do it themselves, did craftily set their mother forwards, who might the more boldly demand it. But that the motion came from them, it is gathered of this, that Christ answeraeth them, and not the mother. Also that the mother humbly showed that she had somewhat to ask, before she would utter what she had in her mind. And they also in Mark do generally condition, that they would have granted them whatsoever they should desire. This fearful insinuation testifieth that they thought evil of it themselves.  
21 In thy kingdom. This was praise worthy in Zebedeus sons, that they hoped for some kingdom of Christ, whereof there appeared not then so much as the least show. They see him despised under the base estate of a servant; yea they see him despised and loathed of the world, and subject to many reproofs: yet they persuaded themselves that shortly he shall be a glorious king, because he had so taught them. Sure a singular example of faith: but we perceive hereby how quickly the pure seed degenerateth into corruptions, assoon as it is settled in our hearts: for they imagined the shadow of a kingdom, & presently they ●al away & seek for the chief rooms. Therefore, sith this wicked & vi●e covetousness sprang after a general beginning of faith, which of itself was worthy to be praised, we must pray unto God that he would not only open the eyes of our minds, but also that he would continually direct us, and hold us in the right way. He must also be entreated, that he would not only give us faith, but that he would keep us pure from all mixture.  
22. You know not what you ask. This their folly is to be condemned in two points: first, for that they ambitiously desired more than was meet, then for that they imagined a vain fantasy in stead of the celestial kingdom of Christ. Concerning the first, who soever not satisfied with God's free adoption desireth to be a fit, goeth beyond his calling, and by thrusting himself in, further than is meet, becometh unthankful unto God. Now it were too overthwart a course to measure the spiritual kingdom of Christ, by the understanding of our flesh. And certainly, the more such idle speculations do delight man's understanding, so much the more they must be avoided: as see the books of the sophisters, full of such vain devices.  
Can you drink of the cup. That he might reprove their ambition, and withdraw them from their corrupt desire, he setteth before them the cross, and all the troubles which the children of God must pass through. As if he should have said: have you so much leisure from the present warfare, that you now appoint an order for the glory & pomps of the triumph? For if they had been earnestly given to follow their calling, they had never given place to this wicked imagination. Wherefore Christ in this sentence commandeth them which do greedily snatch at the price before the time, to be occupied in meditating the exercises of godliness. And certainly, ambition is best suppressed with this bridle, because that our estate is such while we wander in this world, that it behoveth us to shake off those vain delights: the enemy sometime setteth upon us with secret sleights, and those very many, and sometime he assaulteth us with open force. Is not he worse than a fool, who amongst so many deaths doth carelessly delight himself in a fantasied triumph? The Lord commandeth his to be sure of the victory, and to triumph in the midst of death, because that otherwise they should not be encouraged to fight manfully: but it is one thing for a man in hope of a reward promised from God, to bend himself to fight cheerfully, and to apply himself withal his force to this purpose: and it is another thing for men unmindful of the wars, forsaking the enemy, and neglecting the dangers, to run before unto the triumph: which should have been waited for unto the time appointed. Note also that this preposterous speed, doth for the most part draw men from their calling. For even as the most coward in battle doth most greedily desire the pray: so in the kingdom of Christ none do more desire the supremacy, than they which do most flee all trouble and labours. Therefore Christ doth rightly tie them to their standing, that are puffed up with vain glory. But the sum is, that the crown is prepared for none but them which strive lawfully: and especially, that no man shall live and reign with Christ, except he be a partaker of his sufferings and death before.  
By the word Baptism, the manner of the Metaphor doth plainly appear: for we know that the faithful are instructed by Baptism, to deny themselves to crucify the old man, and also to bear the cross▪ It is to be doubted whether the Lord by the word Cup, alluded to the mystery of the holy Supper: but because that then it was not yet in use, I do rather take it for the measure of afflictions, which God assigneth to every man. For because that the Lord according to his pleasure layeth his burden upon every man, even as the householder divideth and parteth his portions amongst his household, therefore it is said that he giveth them his cup to drink. But there is no small comfort in these words to allay the bitterness of the cross, while that Christ doth join himself with us in the same. For what is more to be desired, then to have all things in common with the son of God? For by that means it cometh to pass, that those things which at the first show seem to be deadly, do work for our salvation and life. And whosoever desireth to be altogether without the cross, how shall he be accounted amongst the disciples of Christ, who refuseth to be baptized with his baptism? for this is nothing else then to withdraw himself from the first rudiments. And now as oft as baptism is mentioned, let us remember that we are baptized of this condition, and to this end, that we should bear the cross upon our shoulders. john and james do brag very lustily, that they are ready to drink of the cup, in the which the bold confidence of the flesh appeareth: for when we are without the reach of the darts, we seem able to do any thing. And that which befell shortly after, discovered their rashness. Yet this good was in them, that as men ready for both estates, they offer themselves to bear the cross.  
23. Ye shall drink in deed of my cup. Because they were disciples, it was necessary that they should be made like their master. And Christ telleth them before, what should come to pass afterwards, that they might arm themselves with patience: and under the person of these two men, he speaketh to all his disciples. For though many of the faithful have that lot to die peaceably, and not a violent and bloody death, yet it is common to all (as Paul Rom. 8. teacheth) to be made like to the image of Christ. Therefore they are all their life, as sheep led to the slaughter.  
It is not mine to give. Christ by this answer derogateth nothing from himself: but only declareth that this office was not enjoined him of the father, to assign every man a distinct and proper seat in heaven. He came, that he might gather all his into eternal life: and this aught to suffice us, that there is an inheritance for us purchased with his blood. But in what degree some shallbe placed above others, neither is it our part to inquire, neither would God that Christ should reveal it to us, but that it should be deferred unto the last revelation. Now we understand the purpose of Christ, that he disputeth not here of his own power, but only would have the end considered wherefore he was sent of the father, and what belongeth to his calling. And therefore he maketh a difference between the secret counsel of God, and the office of teaching committed unto him. A profitable admonition, teaching us to be soberly wise, and not to endeavour ourselves to break into the hidden mysteries of God, and especially that we be not curious above measure, in searching the estate of the life to come. For it doth not yet appear, 1. john 3. 2. what we shall be, until God shall make us like unto him. But it is to be noted, that there is not an equality amongst the children of God, after they shall be received into the heavenly glory, but he rather promiseth that degree of honour to every one of them, to the which they are ordained by the eternal counsel of God.  
Matthew 20. Mark 10. Luke 22. 
24. And when the other ten heard this, they disdained at the two brethren.  
25. Therefore jesus called them unto him, & said: ye know that the Lords of the Gentiles have domination over them, and they that are great, exercise authority over them.  
26. But it shall not be so among you: but who soever will be great among you, let him be your servant.  
27. And who soever will be chief among you, let him be your servant.  
28. Even as the Son of man came not to be served, but to serve, and to give his life for the ransom of many.  
41. And when the ten heard that, they began to disdain at james and john.  
42. But jesus called them unto him, and said to them: ye know that they which delight to bear rule among the Gentiles, have domination over them, and they that be great among them, exercise authority over them.  
43. But it shall not be so among you: but who soever will be great among you, shall be your servant.  
44. And who soever will be chief of you, shall be the servant of all.  
45. For even the Son of man came not to be served, but to serve, and to give his life for the ransom of many.  
24. And there arose also a strife among them, which of them should seem to be the greatest.  
25. But he said unto them: The kings of the Gentiles reign over them, & they that bear rule over them, are called Gracious Lords.  
26. But you shall not be so: but let the greatest among you, be as the least: & the chiefest, as he that serveth.  
27. For who is greater, he that sitteth at table, or he that serveth? Is not he that sitteth at table? And I am among you, as he that serveth,   
24. When the other ten heard this. Luke seemeth to refer this contention to an other time. But who soever shall wisely consider that 22. chapter, shall easily perceive, that those speeches spoken at divers times, were written up together without regard of order. Therefore that contention for superiority, whereof Luke maketh mention, sprang from this fountain, that the sons of Zebedeus, ambitiously sought for the chief places in the kingdom of Christ. And yet the other had no just cause to disdain them: for when as the two were sharply reproved for their foolish ambition, so that they went away from Christ with shame; what hurt took the other ten, by that foolish desire of theirs, which they obtained not? For though there was just cause given them of emulation, yet the repulse of the others should have appeased them. But the lord would by this occasion discover the disease that lay hid in them: for there was not one of them which would willingly give place to the others, but every man nourished secretly in himself the hope of the superiority. For it cometh to pass, that they envy and contend amongst themselves: yea, that wicked desire reigneth in all men. If that this vice was grafted in base and obscure men, and broke out upon light and almost no occasion: how much behoveth it us to take heed, where there is wode for the hidden fire to burn, or matter to work on. Therefore we see that ambition waxeth hot amongst the mighty and honourable, and showeth the flames far and wide, except the spirit of modesty do quench from heaven, that pride that sticketh in the nature of men.  
25. Ye know that the Lords of the Gentiles have domination over them. First it is said that Christ called them unto him, that he might reprove them apart. Also we do gather hereof, that when they were ashamed of their desire, they did not openly complain, but there began a secret whispering and grudging, and every one of them did secretly prefer himself above others. Further, he doth not generally declare how deadly a plague ambition is, but simply teacheth that there is not a more foolish thing, then to strive about nothing. For he declareth that there shall be no such superiority in his kingdom as they did strive for. They therefore are deceived, which do stretch this saying to all the godly in general, when as Christ only teacheth of that matter in hand, that the Apostles were very fond to make any question of degree, of power, or of honour in their estate and calling: for the office of teaching whereto they were appointed, had no likelihood with the Empires of the world. I grant that this doctrine as well appertaineth to private men as to kings and magistrates: for no man deserveth to be accounted of the flock of Christ, but he that hath so profited under the schoolmaster of humility, so that he will arrogate nothing to himself, but humbly apply himself to maintain brotherly love.  
This is true, but the purpose of Christ was (as I said) to put a difference, between the spiritual regiment of his Church and earthly empires, lest the Apostles should apply themselves to courtly graces and fashions. For as every one among the nobles is beloved of kings, so he climbeth up to wealth and offices. But Christ set Pastors over his Church, not to bear a Lordly rule over them, but to minister. So the error of the Anabaptistes which do banish kings and magistrates from the Church of God, because Christ said they were not like his disciples, is overthrown: for the comparison is not made here between Christians and profane men, but between offices. Note also, that Christ regarded not so much the persons of the men, as the estate of his Church. For it might come to pass that he which should be the Lord of a town or of a City, might also for necessity execute withal the office of teaching. But it was sufficient for Christ to declare what the office Apostolical would bear, and what was against the same. Yet it is demanded why Christ who appointed distinct orders in the church, refuseth all degrees in this place. For he seemeth so to overthrow all, or at the least so to make them equal, that none should be lift up above others. But the course of nature teacheth us a far other order. And Paul describing the government of the Church, so rehearseth divers offices of the ministery, that he preferreth the office of the Apostles before the office of the Pastors: and he commanded Timothy and Titus without doubt by the commandment of God, to be above others in authority. I answer, if we search all things thoroughly, Kings themselves do not rule rightly and lawfully, except they serve: yet herein the office of the Apostleship differeth from the earthly government, for that kings and magistrates are not hindered by their service, but that they may rule and be over their subjects with royal glory and pomp. So David, Ezechias, and such like, when as willingly they became the servants of all men, yet were they adorned with the Sceptre, Diadem, throne, and other such Ensigns. But the government of the Church admitteth no such thing: for Christ gave no more allowance to the pastors, then that they should be ministers, and that they should altogether abstain from Lordly government.  
●● Hear is also to be noted, that this is spoken rather of the thing itself, then of the affection. Christ separateth his Apostles from the degree of kings, not because it was lawful for them to life up themselves above kings, but because there is a great difference between the estate of kings, and the office of the Apostleship. Therefore when as it behoveth them both to be humble and lowly, the Apostles must always look what form of government the Lord hath appointed unto his Church.  
As concerning the words, where Matthew sayeth, the kings exercise authority over them. Luke sayeth, they are called gracious Lords, or bountiful, both meaning one thing. As if he should have said: Kings flow in wealth, and have abundance of richesse, that they might be bountiful and liberal. For though kings rejoice more in their power, and had rather to be feared, then to be loved, yet they desire to be praised, and to be accounted bountiful. Whereof they have in the Hebrew tongue the name bountiful, so called of giving or bestowing: for the customs & tributes are paid them to no other end, but that they may have sufficient for their necessary charges of their honour and glory.  
26. It shall not be so among you. It is not to be doubted but that Christ reproveth the foolish imagination wherewith he saw the Apostles deceived. It is foolishly and fond done of you, to imagine that you shall have a kingdom, which I abhor. Therefore, if you desire to serve me faithfully, you must think upon another course, that every one of you do earnestly apply themselves to serve others. But he speaketh unproperly, commanding him that will be greatest, to become a servant, for ambition will not suffer him to serve and submit himself to the brethren. I grant that they which do aspire to honour, do use a servile flattery, but their purpose is nothing les than to serve. But the meaning of Christ is plain: for sith every man is carried away with the love of himself, he sayeth that this affection must be otherwise altered. As if he should have said: Let this be your only greatness, excellency and dignity, to submit yourselves to the brethren: let this also be your superiority to be the servants of all.  
28. As the Son of man. Christ confirmeth the former doctrine by his own example, because he had willingly humbled himself, and taken upon him the estate of a servant, as Paul also teacheth, Phillip. 2. 7. Further, that he might more evidently declare how far he was from such ambitious pomp, he calleth them back to his death: as if he should have said: Because I have chosen you in honour next unto myself, corrupt ambition provoketh you to desire to reign. I (after whose example you should frame your life) came not to lift up myself, or to take upon me any kingly dignity: but do rather take upon me the shame of the cross, together with the base and contemptible estate of the flesh.  
If any man object that Christ was therefore exalted of the father, that every knee should bow before him, is easily answered, for that he now sayeth, is to be referred to the time of his humiliation. Therefore it is added by Luke, that he was so conversant amongst them, as if he were their servant: not that he was inferior to them, either in show or in title, or in deed (for he would be acknowledged for their master and Lord) but because he humbled himself to so great lowliness, so that he submitted himself to bear their infirmities. Furthermore, it is to be remembered, that he compareth here the greater with the less, as he doth in john 13. 14. If I which am your Master and your Lord, have washed your feet, much more ought you to do this one to an other.  
To give his life for the ransom of many. Christ doth therefore make mention of death (as we said) that he might withdraw his disciples from that peevish fantasy of an earthly kingdom. In the mean while, is the force and fruit of the same aptly and very well expressed, while he sayeth that his life should be the price of our redemption. Whereof it followeth that our reconciliation with God is a free gift, the ransom whereof is no where else to be found, but in the death of Christ. Therefore in this one word, is overthrown what soever the Papists do prattle of their filthy satisfactions. Furthermore, when as Christ should ransom us to himself by his death, so that this submission whereof he speaketh, is so far from derogating from his great glory, so that it greatly adorneth the same. He speaketh of Many not definitely for any certain number, but for divers: because he opposeth himself against all others. And in this sense is it taken in the Epistle to the Ro. 5. 15. where Paul speaketh not of any one sort of men, but it comprehendeth all mankind.  
Mat. 20. Mark 10. Luke 18. 
29. And as they departed from jericho, a great multitude followed him.  
30. And behold, two blind men, sitting by the way side, when they heard that jesus passed by, cried: saying, O lord, the son of David, have mercy on us.  
31. And the multitude rebuked them, because they should hold their peace: but they cried the more: saying, O Lord, the son of David, have mercy on us.  
32. Then jesus stood still, and called them: What will ye that I should do to you?  
33. They said to him: Lord, that our eyes may be opened.  
34. And jesus moved with compassion, touched their eyes, & immediately their eyes received sight, & they followed him.  
46. Then they came to jericho: and as he went cute of jericho with his disciples, & a great multitude. Bartimeus the son of Timeus, a blind man sat by the way side begging.  
47. And when he heard that it was jesus of Nayareth, he began to cry and to say: jesus the son of David have mercy on me.  
48. And many rebuked him, because he should hold his peace: but he cried much more, O son of David, have mercy on me.  
49. Then jesus stood still, and commanded him to be called: & they called the blind, saying to him: Be of good comfort: arise, he calleth thee.  
50. So he threw away his cloak, and rose and came to jesus.  
51. And jesus answered and said unto him: What wilt thou that I do unto thee? And the blind said unto him: Lord that I may receive sight.  
52. Then jesus said unto him: Go thy way, thy faith hath saved thee. And by and by, he received his sight, and followed jesus in the way.  
35. And it came to pass, that as he was come near unto jericho, a certain blind man sat by the way side begging.  
36. And when he heard the people pass by, he asked what it meant.  
37. And they said unto him, that jesus of Nayaret passed by.  
38. Then he cried, saying: jesus the son of David, have mercy on me.  
39 And they which went before, rebuked him that he should hold his peace, but he cried much more, O son of David, have mercy on me.  
40. And jesus stood still, and commanded him to be brought unto him. And when he was come near, he asked him:  
41. saying, what wilt thou that I do unto thee? And he said, Lord, that I may receive my sight.  
42. And jesus said unto him: Receive thy sight, thy faith hath saved thee.  
43. Then immediately he received his sight, and followed him praising God: and all the people, when they saw this, gave praise to God.   
29. And as they departed thence. Os●ander seemeth very subtly, to make of one blind man four. But his device is very frivolous. Because he saw the Evangelists differ in many words, he imagined that he gave one blind man his sight at his entrance into the city: but the second and two others had their sight given them, when Christ departed thence. But all the circumstances do so agree, that no wise man will believe that they entreat of divers histories. For (that I may omit the rest) when they that followed Christ, endeavoured first to make him hold his peace, and saw him healed beyond their expectation, would they so soon have attempted the like in the other three? But it is not needful to follow every point, out of the which every man may gather easily, that they do set down one and the same history. But the difference offendeth them, for that matthew and Mark do say that the miracle was wrought upon one or two blind men, as Christ went out of the City: And Luke maketh mention that it was done before he came into the City. Then that Mark and Luke do speak but of one blind man, and matthew addeth two. But sith we know that this doth often fall out among the Evangelists, that in setting down one and the same history, one letteth pass that which is reported of the others: and again, that is more plainly expounded by one which is passed in silence by the other: it must seem no new nor strange thing in this present place. And I do suppose that the blind man cried out as Christ came toward the city: but sith he was not heard then, because of the noise, he gate him into the way, at his coming out of the city, and then at length Christ called him.  
So Luke beginning at the very beginning, doth not prosecute the whole history, but passeth over the time of Christ's tarriance in the city: and the other two do only touch the time which was nearest to the miracle. And it may be conjectured, that Christ oft times for the trial of the faith of men, doth sometimes defer them, and so he tried this blind man. The second knot is easily loosed: for we have seen in an other place before, that Mark and Luke reported, that one man possessed with a devil was healed, where Mat. nameth two, even as in this place, and yet they disagree not. But it may rather be conjectured, when one blind man at the first sought for help of Christ, an other was moved by his example, and by this occasion two received their sight. But Mark and Luke do speak of one only, either because he was more known than the other, or because the power of Christ was as notably showed in one as in two. And surely, Mark seemeth to speak of him that was so well known, and therefore setteth down as well his own name as his fathers. For he doth not commend either his birth or his wealth: for he was of the meanest sort of the people, a beggar. Whereby it appeareth that the miracle wrought upon him, was the more notable, because that his calamity was commonly known. And this seemeth to me to be the reason, why Mark and Luke do only name him, and say nothing of the other, who was as an inferior addition. But Matthew who was an eye witness, would not omit this other, thought he was not so well known.  
30. O Lord, the son of David, have mercy on us. I said even now, that one of these began to cry: but the like necessity doth easily drive the other to join himself also with him. Also, they give no small honour to Christ, in this that they desire him to have mercy upon them, and to help them. For they were persuaded that he had help and remedy in his hand, which they needed: but their faith is more to be marveled at in this, that they confess him to be Messiah, whom we know the jews noted with this title. Therefore they flee to Christ, not only as to some Prophet, but the only author of salvation, which was promised of God. The crying doth show the vehemency of their affection: for when they knew that their words were odious to many, that regarded not the honour of Christ, their earnest desire overcame their fear, so that notwithstanding they freely lifted up their voice.  
31. The multitude rebuked them. It is marvel that Christ's disciples, which followed him for duty and reverence, would drive these poor wretches from the grace of Christ, and as much as in them lay, stopped the passage of his power. But this cometh oft times to pass, that the greatest number of them, which profess the name of Christ, do rather hinder and stay us from coming to him, then call us to him. If Satan wrought by godly and simple men, which followed Christ for some religion, to be a hindrance to these two blind men, how much more will he bring his purpose to pass by hypocrites and faithless men, if we take not diligent heed to ourselves? Therefore we have need of constancy, whereby we may pass all stops and hindrances: yea, the more stops Satan layeth in our way, the more it behoveth us to bend ourselves earnestly to prayer: as we see these blind men doubled their cry.  
32. What will ye that I shall do? He doth lovingly and gently ask, what they desire. For he had determined to grant their requests: for it is not to be thought, but that they prayed with a special motion of the spirit. For as the Lord will not deliver all men from bodily diseases: so doth he not allow them simply to pray after their pleasure. There is a rule prescribed us, what we should ask, and how, and in what respect: it is not lawful to decline from the same, except the Lord by the secret motion of the spirit, teach any peculiar and special petition. But Christ asketh them this question, not so much in respect of their private cause, as in respect of all the people. For we know that the world devoureth the blessings of God without sense, except it be moved and stirred up. Therefore Christ by this saying, stirreth up the multitude there present to observe and mark the miracle, as he doth also move them with a visible sign, while he openeth their eyes with touching them. When matthew sayeth that jesus had compassion of them, it is not the participle of that verb, which he used even now in the person of the blind men. They besought Christ of his mercy, that he would help them miserable creatures: but the Evangelist now declareth, that Christ was not only moved of his free goodness, to heal them, but because he was moved to sorrow and grief together with them for their evil. For the Metaphor is borrowed of the bowels, wherein humanity and mutual compassion resteth, which stirreth us up to help our neighbours.  
MARK. 52. Thy faith hath saved thee. By the word faith, he doth not only mean the hope of recovering of his sight, but a deeper persuasion that this blind man had, in this that he acknowledged jesus to be the Messiah promised of God. Neither is this to be thought to be a confuse knowledge, for we have seen before, that this confession was taken out of the law and the prophets. For the blind man did not rashly call Christ by the name of the son of David, but received him for such a one, as he was taught by the promises of God, should come. But Christ● ascribeth it to faith, that the blind man receiveth his sight: for though the power and grace of God doth sometime extend even to the unbelievers, yet no man useth his benefits rightly & profitably, but he which enjoyeth the same by faith: nay, the use of the gifts of God, is so far from profiting the unfaithful, that it is rather hurtful. Wherefore this salvation, whereof Christ maketh mention, is not restrained to the outward health, but also comprehendeth the curing and saving of the soul. As if Christ should have said, that the blind man had obtained by faith, that by God's mercy he should have his request granted. If that the Lord in respect of faith, bestoweth his grace upon the blind man, it followeth that he was justified by faith.  
MATH. 34. They followed him. This was a sign of thankfulness, that the blind men applied themselves to follow Christ. And though it is uncertain, whether they did tarry long in this office and calling: yet it was a token of a thankful mind, to show forth the grace of Christ in this journey to many. Luke addeth that the people gave the glory to God: which maketh for the assured proof of the miracle.  
matthew. Mark. Luke. 19   
1. Now, when jesus entered and passed through jeriche.  
2. Behold there was a man named Zacheus, which was the chief receiver of the Tribute, and he was rich:  
3. And he sought to see jesus, who he should be, and could not for the press, because he was of a low stature.  
4. Wherefore he ran before, and clinted up into a wild fig tree, that he might see him: for he should come that way.  
5. And when jesus came to the place, he looked up, and saw him, and said unto him, Zacheus, come down at once: for to day I must abide at thine house.  
6. Then he came down hastily, and received him joyfully.  
7. And when all they saw it, they murmured, saying, that he was gone in to lodge with a sinful man.  
8. And Zacheus stood forth, and said unto the Lord: Behold, Lord, the half of my goods I give to the poor: and if I have taken from any man by forged cavillation, I restore him four fold.  
9 Then jesus said to him: This day is salvation come to this house, for as much as he is also become the son of Abraham.  
10. For the son of man is come to seek, and to save that which was lost.   
Hereby it appeareth that Luke was not very curious in observing the order and course of times. For after that he hath declared the miracle, he now rehearseth what befell in the city of jericho. And he saith, when Christ offered himself to all men, walking by the ways, there was one Zacheus, who was very desirous to see him. For this was a sign of his great desire, that he climbed up upon a tree, when as rich men for the most part are proud, and challenge a show of gravity in themselves. It may be that other also desired the same: but Luke especially maketh mention of this man, rather than of any of the other, partly in respect of the estate of him, partly in respect of the wonderful conversion of the man so suddenly wrought. And though Zacheus had not as yet faith planted in him, yet this was a certain preparation to the same. For he could not so earnestly desire to see Christ without a heavenly instinct: especially to that end, as it presently appeareth. For it is certain, that some of a vain curiosity came to see Christ from places far distant: but it appeareth by the success, that Zacheus had the seed of godliness in his mind, So the Lord before he manifesteth himself unto men, doth often inspire them with a blind affection, whereby they are carried to him, whom they have not yet known nor seen. And though they have no certain apparante reason why they do so, yet he deceiveth them not: but revealeth himself in time unto them.  
5. Zacheus, come down at once, for this day I must. An example of grace worthy to be remembered, in that the Lord preventeth Zacheus, and tarrieth not for his biding, but of himself seeketh entertainment at his house. We know how odious and how detestable the name of a Publican was, and that doth Luke shortly after declare. Therefore it was great kindness of the son of God to come to him, whose company the common people abhorred, and that before he was bidden. But it is no marvel that he doth him this honour, whom he had drawn unto him by the secret motion of the spirit before: for it was a more excellent gift, to dwell in his heart, then to enter into his house. And by this speech he declareth that men which do sincerely desire to know him, shall never seek him in vain, For Zacheus obtaineth much more than he hoped for. Further, the force and direction of the holy Ghost doth more plainly appear in this, that Zacheus obeyed so readily, and came so speedily from the tree, and received Christ with joy. For though he had not as yet a perfect faith, yet this readniesse to learn, and obedience, was a beginning of faith.  
7. When all they saw is. The inhabitants of the town do murmur, & so it may be that some of them that followed Christ, did, because that he went in to a man defamed and of an evil name, yea when no man bade him. So, when as the world neglecteth the grace of God offered unto it, it murmureth and grudgeth that it is bestowed upon others. But let us see how far their grudging is from equity: they think it an absurd thing that Christ should make that account of that wicked man. For Sinner is not taken here in the common sense, as in divers other places: but it signifieth a man of a filthy and notorious evil life. Let us grant that Zacheus was such a man: yet it must first be considered, for what purpose Christ chose to lodge at his house. For while they murmured without the doors, God mightily showing the glory of his name within, confuted their wicked cavil. For the conversion of Zacheus, was a wonderful work of God: yet there was no just cause why they should speak so infamously of Zacheus. He was a receiver of custom: and of itself it was not wicked to gather customs: but the jews were odious and envious against that sort of people, because they thought it not meet for them to be tributaries. But what manner of man soever Zacheus was Christ was yet to be praised, and not to be blamed for his kindness for helping this miserable man: in that he brought him from destruction to salvation. For that offence feared him not, but that he went forward to do that which his father commanded. And it behoveth all the ministers of the Gospel to have this courage, that they should make more account of the salvation of one soul, then of the murmuring words of all the wicked, and therefore, though they see their deeds and all their sayings subject to slanders, yet they should not cease from their office.  
8. And Zacheus stood forth. Christ's work may be judged of by this coming forth: but men make such preposterous haste, that they leave no place to God. Also Zacheus conversion is described by the fruits and the outward signs, because it was probable that he increased his wealth, by the hindrance of many men, he is ready if he hath defrauded any man, to restore four fold: furthermore, he bequeatheth half of his goods to the poor. Some man might in deed have bestowed all his goods upon the poor, whose liberality yet might be nothing accounted of before God: but though here be no mention made of the inward repentance, yet Luke meaneth that this godly purpose which he commendeth in Zacheus, sprang from that lively root. So Paul speaking of repentance, exhorteth us so to behave ourselves, that men may thereby understand that we are become better. Let him that stole, steal no more: but let him rather labour and work with his hands, that he may have to help the poor and needy. Ephes. 4. 28. Therefore we must begin at our heart, but our repentance must be showed by our works. But let us note that Zacheus would not offer to God a portion of those things which he had gotten by spoil, as many rich men do give a part of their thefts to God, that they might have the more liberty to spoil afterward, and that they may go free for the wrongs they have done before. But Zacheus doth so sacrifice the one half of his goods to God, that he also recompenseth what injuries soever he hath done. Whereby we gather that he had not gotten his goods by unlawful gain. So Zacheus is not only ready to satisfy any thing he had gotten by fraud, but he imparteth his lawful patrimony with the poor: whereby he declareth that he is turned from a wolf, not only into a sheep, but also into a shepherd. And now amending the faults before committed, he renounceth those evil practices hereafter: as God requireth of his this first, that they should abstain from all offence. But Zacheus doth not of necessity bind others to follow his example, and to spoil themselves of the one half of their goods: but that rule only must be kept, which the Lord prescribeth, that we should yield ourselves and all we have, to holy and lawful uses.  
9 This day is salvation come to this house. This testimony which Christ giveth to Zacheus, declareth that he did not dissemble: neither yet doth he ascribe the cause of salvation to his good works: but because that conversion was a sure pledge of the adoption of God, he doth thereby gather very well, that that house should inherit salvation: and this do the words also signify. For because Zacheus was one of the children of Abraham, he argueth that his house should be saved. Further, it is necessary that he which would be accounted amongst the children of Abraham, should follow his faith: yea, the scripture giveth this commendation properly to faith, for that it putteth the difference between the natural children of Abraham, and strangers. Therefore we must know that that is principally commended, which is the cause wherefore his good works do also become acceptable to God. Neither is it to be doubted, but that Christ's doctrine went before the conversion of Zacheus. Therefore that was the beginning of salvation, the hearing of Christ teaching of the free mercy of God, of the reconciliation of men with him, of the redemption of the Church, and by faith to receive that doctrine. Because that House is the masculine gender in Greek, this place may be expounded two ways. The old interpreater referreth this to Zacheus: which judgement I do also like best. Erasmus had rather translate it, that the house itself was the child of Abraham: which though I do not refel, yet I do think that it is most aptly applied to Zacheus. For while God adopteth the householder, he also promiseth that he will be God of his whole house, by right the salvation reacheth from the head to the whole body. But this word Also, or And, is of importance: for Christ declareth that Zacheus is no less the child of Abraham then the other jews, which in their pride despised him. And lest his former life should seem to have shut the gate of salvation against him, he reasoneth of his office, and proveth that there is nothing in this change, that should offend any man: because he was sent of the father to save them which were lost.  
Matthew 25. Mark. Luke 19 
14. For the kingdom of heaven is as a man that going into a strange country, called his servants, and delivered to them his goods.  
15. And unto one he gave five talents, and to an other two, and to an other one, to every man after his own ability, and strait way went from home.  
16. Then he that had received the five talents, went & occupied with them, & gained other five talents.  
17. Likewise also, be that received two, he also gamed other two.  
18. But he that received that one, went & digged it in the earth, & hide his master's money.  
19 But after a long season, the master of those servants came and reckoned with them.  
20. Then came he that had received five talents, and brought other five talents, saying: Master, thou deliveredst unto me five talentes: behold, I have gained with them other five talents.  
21. Then his master said unto him: It is well done good servant and faithful: thou hast been faithful in little, I will make thee ruler ever much, enter into thy master's joy.  
22. Also, he that had received two talents, came and said: master, thou deliveredst unto me two talents: behold I have gained two other talents with them.  
23. His master said unto him: It is well done, good servant & faithful. Thou hast been faithful in little, I will make thee ruler over much, enter into thy master's joy.  
24. Then he which had received the one talon, came and said: master, I knew thou wast an hard man, which reapest where thou sowedst not, and gatherest where thou strawedst not:  
25. I was therefore afraid, & went and hid thy talon in the earth: behold, thou ●●st thine own.  
●●. And his master answered & said unto him: thou evil servant and slothful, thou knewest that I reap where I sowed not, and gather where I strawed not.  
27. Thou oughtest therefore to have put my money to the exchangers, & then at my coming, should I have received mine own with vantage.  
28. Take therefore the talon from him, and give it unto him which hath ten talents.  
29. For unto every man that hath, it shallbe given, and he shall have abundance, and from him that hath not, even that he hath shallbe taken away.  
30. Cast therefore that unprofitable servant into utter darkness: there shallbe weeping, and gnashing of teeth.   
11. And whiles they heard these things, he continued & spoke a parable, because he was near to jerusalem, and because also they thought that the kingdom of GOD should shortly appear.  
12. He said therefore, a certain noble man went into a far country, to receive for him a kingdom, and so to come again:  
13. And he called his ten servants, & delivered ten pieces of money, & said unto them, occupy till I come.  
14. Now his citizens hated him, & sent an embassage after him: saying, we will not have this man to reign over us.  
15. And it came to pass, when he was come again, and had received his kingdom, that he commanded the servants to be called to him, to whom he gave his money, that he might know what every man had gained.  
16. Then came the first, saying: Lord, thy piece hath increased ten pieces.  
17. And he said unto him: well, good servant: because thou hast been faithful in a very little thing, take thou authority over x. cities.  
18. And the second came, saying: Lord, thy piece hath increased five pieces.  
19 And to the same he said: Be thou also ruler over five cities.  
20. So the other came and said: Lord, behold thy piece which I have laid up in a napkin.  
21. For I feared thee, because thou art a strait man: thou takest up that thou laidest not down, and reapest that thou didst not sow.  
22. Then he said unto him, of thy own mouth will I judge thee, O evil servant: Thou knowest that I am a strait man, taking up that I laid not down, and reaping that I did not sow.  
23. Wherefore then gavest not thou my m●ny into the bank, that at my coming I might have received it with vantage?  
24. And he said to them that stood by, take from him that piece, and give it him that hath ten pieces:  
25. (And they said unto him, Lord, he hath ten pieces:)  
26. For I say unto you, that unto all them that have, it shall be given: and from him that hath not, even that he hath, shall be taken from him.  
27. Moreover, those mine enemies, which would not that I should reign over them, bring hither, & slay them before me.  
28. And when he had thus spoken, he went forth before, ascending up to jerusalem.   
LV. 11. And whiles they heard these things. This was a wonderful thing, that the disciples being so oft admonished of the death of Christ, do pass over to a kingdom. And this was a double error: first that they dreamt of a blessed rest without affliction, then that they valued the kingdom of God after their own fleshly understanding. Whereby it appeareth how small & dark their faith was: for though they had tasted of the hope of the resurrection, yet that taste was so little, that they held not any thing certainly and firmly of Christ as they should. They believe that he is the redeemer, which was promised in times past, by whom they hope the church shall be renewed: but that knowledge doth presently vanish into fantasies, which do either pervert or darken the force of his kingdom. But nothing is more absurd, then that so many admonitions given them, should be forgotten without profit. This truly was a beastly blockishness in them, not only to remain secure and careless, but to haste as it were to the triumph, when as Christ had so lately and expressly told them, that his bitter and shameful death was at hand.  
12. Acertaine noble man. matthew not regarding the order of the times, placeth this parable amongst others. But because his purpose was from the beginning of the 22. chapped. to gather together the last speeches of Christ: there is no cause why the readers should much seek what was spoken the first, the second, or the third day, within so short a time. Now it is worth the labour to note, what Math. and Luke do differ amongst themselves: for when he toucheth only one part, this latter toucheth two. This they do both set down, that Christ is like to a noble man, who going into a far country to get a kingdom, delivered his money to his servants to occupy, and so forwards. But that other part is only touched by Luke, that his subjects abused the absence of the prince, moved a tumult, that they might shake off his yoke from them. Christ in both points bend to this, that the Disciples were far deceived, in that they thought that they should now have a kingdom established, and that they went now to Jerusalem, presently to erect a glorious estate of the same. So the hope of a present kingdom being taken away, he exhorteth them to hope and patience. For he telleth them that they must abide many troubles a long time, and carefully, before they shall enjoy that glory, which they so earnestly gape after.  
Into a far country. Whereas the disciples thought that Christ went even then to take possession of his kingdom, he reproveth this error first: because he must take a long journey to get him his kingdom. Further, they which hunt after curious points, do subtly dispute what that far country should mean. I suppose that Christ meant no other thing, than his long absence from the time of his death, until his last coming. For though he sitting at the right hand of his father, hath obtained the rule over heaven and earth, and since he ascended into heaven all power is given, that every knee should bow before him: yet, because he hath not thoroughly brought all his enemies under, nor yet appeared as judge of the world, nor manifested his glory, it is not unaptly said that he is absent from his, until he return again furnished with a new kingdom. It is true that he reigneth now, in that he regenerateth his into a heavenvly life, and reneweth them after the image of God, and accompanieth them with Angels, while he governeth his Church by his word, preserveth it by his might, enricheth it with the gifts of the spirit, cherisheth it with his grace, and sustaineth it by his power: and to be short, he beestoweth upon it whatsoever is necessary for the salvation of the same, while he stayeth the rage of Satan, and of all the wicked, and bringeth all their devices to nothing: but because this manner of government is hid from the eye of the body, the manifestation of the same is properly deferred unto the latter day. Therefore when as the Apostles did fond take hold of the shadow of a kingdom, the Lord saith that he must seek the kingdom a far off, that they might learn to abide that delay.  
13. He called his ten servants. The number of the servants, is not so much to be rested upon, as the sums of money. For Math. speaking of divers sums, containeth the more plentiful doctrine: for that Christ doth not lay the like burden of travel upon all men, but committing a small sum to one, he maketh an other ruler over more. They both agree in this, that Christ after a sort goeth a journey into a far country from his, until the last day of the resurrection: but in the mean while it is not meet that they should sit idle and do nothing: for every particular man hath a certain calling laid upon him, wherein he should exercise himself: therefore they ought to apply their business, that they might diligently further the lords work. Luke sayeth simply, that every man hath a piece of money given him, because that whether the Lord committeth unto us more or less, every man shall give a like account for himself. Matthew (as I said) dealeth more fully and plainly, for he speaketh of distinct and several portions. For we know that the Lord doth not give to all men without difference, the like measure of gifts, but divideth them diversly as he thinketh best, that some should excel others, 1. Cor. 12. 7. & Eph. 4. 7. Also we must know, that what gift soever the Lord bestoweth upon us, is committed unto us as money, that some gain should arise thereof. For there is not a viler thing, then that the graces of God (the force whereof consisteth in the fruit of them) should lie buried, and not be applied to some use.  
MAT. 15. To every man after his own ability. Christ doth not in these words distinguish nature from the gifts of the spirit. For there is no power nor ability, which is not to be acknowledged to be received from god. Therefore whosoever would part with God, shall leave nothing for himself. Then what is the meaning of this, that the master gave to every man more or less after his own ability? That is, because God, as he hath disposed every man, and adorned him with natural gifts, so also doth he lay this or that upon him, exerciseth them in doing of things, he carrieth them forwards to diverse callings, he furnisheth them notably, for the work, and giveth occasion for them to be occupied in. But the Papists are to be laughed at, while they do hereof gather that the gifts of God are bestowed upon every man, according to the measure of his deserving. For though the old interpreter used this word virtue, yet he meant not that God would bestow upon men, according as they should behave themselves, and get the praise of virtue: but only as the master should esteem them sit. And we know that God findeth no man sit, until he hath made him so. And there is no ambiguity in the Greek word Dunamis, which Christ useth.  
20. He which had five talents. They are said to gain, which do profitably employ whatsoever God hath left with them. For the life of the godly is aptly compared to gaining by occupying, for they ought to deal to & fro for the maintenance of society amongst themselves. And the industry which every man applieth in the occupying of the gift committed to him, & the calling itself, the faculty of well doing, and the other gifts, are accounted for merchandise: because they belong to this use and end, that there may be a mutual fellowship amongst men. And the gain whereof Christ maketh mention, is the common profit, which setteth forth the glory of God. For though God doth not enrich nor increase our works, yet as every man doth profit most his brethren, and doth profitably apply for their salvation the gifts, which he hath received of God: so is he said to profit or to gain to God himself. For the heavenvly father doth so much account of the salvation of men, that whatsoever is employed that way, he would have it reckoned amongst his accounts.  
Further, lest we should wax weary of well doing, Christ saith that their labour shall not be in vain, which do exercise themselves faithfully in their calling. Luke saith, that he was made ruler over five cities, which had gained five pieces: by which words he declareth that the glory of his kingdom shallbe far otherwise at his last coming, than it now appeareth. For now we labour and travail as it were about the business of one absent, but then he shall have great abundance and store of honours in his hand, wherewith he will royally set us up. The manner of speech set down by Matthew is more simple and plain, Enter into thy masters joy: whereby he declareth that faithful servants, whose labours he shall allow shall be made partners with him of the blessed abundance of all good things: but it is demanded what he meaneth by this, which is added, Take the talon from him, and give it to him that hath ten: for then all manner of occupying shall cease. I answer, that must be remembered, which I spoke of before: they do amiss, which do curiously search every particular point. But the natural meaning is, that though slothful and unprofitable servants are now furnished with gifts of the spirit, at length they shall be spoiled of all, that their want and shameful poverty may turn to the glory of the good. Christ saith, that these slothful servants do hide either their talon or piece in the earth: because they will take no pains, while they provide for their own pleasures and ease: as we see many while they give themselves to themselves and to their own commodities, they do fly all duties of charity, and have no respect of the common profit. Where it is said that the master after his return called his servants to an account, as the good may hereby receive comfort, because they know that their labour is not in vain: so again it striketh no small terror to the slack and slothful. Therefore let us learn before the Lord cometh and reckoneth with us, to reckon with ourselves every day of our own accord.  
24. I knew that thou wast an hard man. This hardness appertaineth nothing to the sum of this parable: and they do gather a fond fancy, which do here dispute, how austerely and straightly God dealeth with his. For it was as far from Christ's purpose here to note any such rigour, as to praise usuries, when as he bringeth in the master, speaking thus: Thou oughtest to have put my money to the exchangers, that at the least it might have increased by usury. Christ only declareth that no excuse shall serve for their sloth, which both suppress the gifts of God, and consume their age in idleness. Whereby we do also gather, that no kind of life is more commendable before God, then that whereof some profit doth arise to the society of men. This sentence, To every one that hath, shallbe given, is expounded before in the thirteen chapter.  
Also in the eight Chapter before, we have taught, that the utter darkness is opposed to the home light. For when as in old time the suppers were kept in the night, and had many torches and lamps to light them, Christ saith, that they which are cast out of the kingdom of God are cast out into darkness.  
LUK. 27. Moreover, those mine enemies. In this second part he seemeth specially to reprove the jews, yet he toucheth all, which in the absence of the master do bend themselves to fall away. And Christ purposed not only to terrify such with denouncing of horrible vengeance: but also to keep his in faithful obedience. For it is no light temptation to see the kingdom of God shaken with the faythlesnesse and rebellion of many. Therefore that we might remain quiet amongst so many tumultuous stirs, Christ saith, that he will come again, and will be revenged at his coming of that ungodly falling away.  
Math. 21 Mark. 11 Luk. 19 
1. And when they drew near to jerusalem, and were come to Bethphage, unto the mount of the olives, than sent jesus two disciples.  
2. Saying to them, go into the town that is over against you, and anon ye shall find an Ass bound, and a Colt with her: lose them, and bring them unto me.  
3. And if any man say aught unto you, say ye that the Lord hath need of them, and strait way he will let them go.  
4. All this was done, that it might be fulfilled which was spoken by the Prophet, saying.  
5. Yell ye the Daughter of Zion, behold, thy king cometh unto thee meek, and sitting upon an Ass, and a Colt, the sole of an Ass used to the yeake.  
6. So the disciples went, and did as jesus had commanded them:  
7. And brought the Ass and the Colt, and put on them their clothes, and set him thereon.  
8. And a great multitude spread their garments in the way, and other cut down branches from the trees, and strawed them in the way.  
9 Moreover, the people that went before, and they that followed, cried, saying, Hosanna the son of David: blessed be he that cometh in the name of the lord, Hosanna then which art in the highest heaven.  
1. And when they came near to jerusalem, to Bethphage, & Bethania unto the mount of Olives, he sent forth two of his disciples.  
2. And said unto them, go your ways into that town that is ever against you, and as son as ye shall enter into it, ye shall find a Colt beunde, whereon never man sat: lose him, and bring him.  
3. And if any man say unto you, why do ye this? say that the Lord hath need of him, and straightway he will send him hither.  
4. And they went their way, and sound a Colt tied by the door without, in a place where two ways met, and they loosed him.  
5. Then certain of them that stood there, said unto them, what do ye losing the Colt?  
6. And they said unto them, as jesus had commanded them. So they let them go.  
7. And they brought the Colt to jesus, and cast their garments in him, and he sat upon him.  
8. And many spread their garments on the way▪ other cut down branches of the trees, and strawed them in the ways.  
9 And they that went before, and they that followed, cried, saying, Hosanna, blessed be he that cometh in the name of the Lord.  
10. Blessed be the kingdom that cometh in the name of the Lord of our father David: Hosanna, O thou which art in the highest heavens.  
29. And it came to pass, when he was come near to Bethphage, & Bethania, besides the mount, which is called the mount of olives, he sent two of his disciples.  
30. saying, got to the town, which is before you, wherein assoon as ye are come, ye shall find a Colt tied, whereon never man 〈◊〉 lose him, and bring him hither.  
31. And is any man ask you why ye lose him, then shall ye say unto him: because the Lord hath need of him.  
32. So they that were sent, went their way, and found it, as he had said unto them.  
33. And as they were losing the Colt, the owners thereof said unto them, why lose ye the Colt?  
34. And they said, the Lord hath need of him.  
35. So they brought him to jesus, and they cast their garraentes on the Colt, and set jesus thereon.  
36. And as he went, they spread their clothes in the way.  
37. And when he was now come near to the going down of the mount of olives, the whole multitude of the disciples began to rejoice, and to praise God with a loud voice, for all the great works that they had seen.  
38. Saying, blessed be the king that cometh in the name of the Lord: peace in heaven: & glory in the highest places.   
Christ sent for the Ass by his Disciples, not because he was weary of the journey, but to an other end. For sith the time of his death was now at hand, his mind was to show, what should be the nature of his kingdom.  
He began to do so at his Baptism: but this remained to be showed towards the end of his calling. For why should he thus long abstain from being called king, and now at the length of himself professeth himself to be a king, but because he is not far from the end of his race? Therefore the time being near of his departure into heaven, he openly began his kingdom upon earth. But this pomp had been very ridiculous, if it had not answered to the prophesy of Zachary. Christ challenging a kingly honour to himself, entereth into jerusalem, riding upon an Ass, a royal show I warrant you. Note also that he had borrowed the Ass of another. Now in that he wanted saddle and other furniture, so as his disciples were compelled to lay their clothes upon it, was a token of vile and shameful poverty. He had, I grant, a great company following him, but of what manner of men, but such as unadvisedly had run to him out of the next villages? There are many joyful shouts heard: but of whom? namely, of poor men, and of the basest sort of the people: as if he had of purpose set himself to be scorned of all men. But, because he was to do two things together, as to give some show of his kingdom, and to teach that it is not like to earthly empires, nor standeth in the transitory riches of this world, it was meet that he should hold this very course. Yet this also might seem a fond thing to profane men, if God had not declared before by his Prophet, that there should come such a king to restore the saving health of his people. Therefore lest the contemptible estate of Christ should hinder us from beholding his spiritual kingdom in this show, let us always have that heavenly Oracle before our eyes, wherewith God more adorned his son under that contemptible show of a beggar, then if he should have shone withal the ensigns of all the kings of the earth. Without this sauce this history will never be savoury to us: therefore Matthewes words are of great weight, when he saith, that the saying of the Prophet was fulfilled. For when he saw that men which are too much given to glorious and pompous shows, can hardly be brought by their own wisdom of the flesh to profit any thing by this history, he leadeth them from the simple beholding of the thing to the consideration of the prophesy.  
2. Go into the town. He borrowed not the Ass to ease him in his journey: for being come as far as Bethani●, he might easily have gone the rest of the journey on foot. But as kings go up into their charets that they may be seen a far off: so the Lord would by this means move the people to look upon him, and by some token to ratify the cries of his followers, lest any man should think that they gave him the honour of a king against his will. It is uncertain from whence the Lord commanded them to bring the Ass, but that it is supposed from some country village. For it is very ridiculous that some do allegorically expound it of jerusalem. As unapt also is that allegory which they do coin of the Ass and the Colt, they would have the Ass to be a figure of the jewish people, which had been before brought under, and accustomed to the yoke of the law: and that the Colt whereon never man had ridden represented the Gentiles. And that Christ did therefore first ride upon the Ass, because he was first to begin with the jews: and that then he shifted over to the Colt, because that he was also in the second place set over the Gentiles. And Mat. seemeth to note his riding upon them both. But considering this figure Synecdoche is so often used in the scripture, it is no marvel if he name two for one. But it plainly appeareth by the other Evangelists, that he rid only upon the Colt. And Zachary taketh away this doubt: for because of the familiar use of the Hebrew tongue, he rehearseth one thing twice. And anon ye shall find. Lest he should hinder the Disciples from yielding a ready obedience, the Lord speedily answereth these questions. And first he telleth them that he sendeth them not at adventure, when he saith, that at the first entrance of the town they should find a young Ass with his dam, then that no man should hinder them, but that they should bring him, so that they answered that he had need of it. And by this means he proved his Godhead. For it belongeth to God alone to know that, which is absent, and to bend the hearts of men to yield consent. For though it might have been, that the owner of the Ass having no evil opinion of him, would willingly grant it: yet to say whether he should be at home or no, or whether he would then lend it him, or whether he would give credit to those men unknown to him, it was not in mortal man te say. And as Christ strengtheneth his disciples, that they might be the readier to obey: so we see how diligent and ready they show themselves in obeying. And the success declareth, that this whole matter was governed of God.  
5. Tell ye the daughter of Zion. This is not in Zachary word for word: yet the Evangelist doth aptly and fitly apply that to all godly teachers, which God gave in commandment to one Prophet to declare. For this was the only hope, whereupon the children of GOD should stay and strengthen themselves, that the Redeemer should come at the length. And therefore the Prophet teacheth that the coming of Christ should bring full and perfect matter of rejoicing to the faithful. For because God is not otherwise merciful to them, but by putting a Mediator between them, and the same Mediator is he which delivered his from all evils, what can therebe without him, that can comfort men lost by their own sins, and oppressed with miseries. And as Christ being absent, it is of necessity that we should be altogether overwhelmed with sorrow: so again the Prophet telleth the faithful, that they have just cause to rejoice, when the Redeemer is present with them. And though he commendeth Christ with other titles, as that he is just and furnished with salvation: yet Matthew took but that one point, which served for his purpose, namely, that he should come poor or meek, that is unlike to earthly kings, which excel in royal and pompous estate. And this is added as a token of his poverty, that he should ride upon an Ass, or the Colt of an Ass. For it is not to be doubted, but that he opposeth this mean manner of riding, against a princely pomp.  
6 The disciples went. It is already spoken before, that the disciples are here commended for their diligence and readiness to obey. For the authority of Christ was not so great that his bare name should suffice to move strangers. Also it was to be feared, lest they should be charged with theft. Therefore it doth hereby appear, how much they credited the master, in that they answer not again, but trusting to his promise, they hasted to execute that which they were commanded.  
Let us also learn by their example, to go through all lets and hindrances, that we may obey the Lord in those things, which he requireth of us. For all lets set aside, he shall find passage, and he will not suffer our endeavours to be in vain.  
8. And a great multitude. The Evangelists do here declare, that the people acknowledged Christ as a king. But it might seem to be but a jest, that the simple people by cutting down of boughs, and spreading of garments in the way, should give to Christ the vain title of a king. Yet as they did this in earnest, and testified their obedience from their heart: so Christ accounted them as fit heralds or proclaimers of his kingdom. Neither is there any cause why we should marvel at such a beginning, when as at this day also he now sitting at the right hand of his father, even from his heavenly throne calleth obscure men, by whom his majesty is set forth in base manner. That they cut down the boughs of Palms (as many interpreters do guess) according to an ancient and solemn custom of that day, I see no probability nor likelihood. But it rather appeareth that they were moved with a sudden instinct of the spirit, to give this honour to Christ, when as the disciples, which were examples of this matter to the rest of the multitude, had thought of no such thing: and this also may be gathered out of Luke's words.  
9 Osanna the Son of David. This prayer is taken out of the Psalm, 118. 25. Matthew also doth purposely set down the Hebrew words, that we might know that these greetings were not rashly given to Christ, nor that the Disciples spoke at random without regard, what words soever came upon their tongue's end: but they reverently followed that form of prayer, which the holy Ghost by the mouth of the Prophet had taught the whole Church. For though he speaketh there of his kingdom, yet no doubt, but that he had special regard, and would have others to have regard to that eternal succession, which the Lord had promised him. For he had prescribed unto the Church a perpetual order for prayer, which was also used, when the wealth of the kingdom was decayed. So it came to pass by custom, that they every where used these words in their prayers for the redemption promised.  
And Mathewes purpose was (as we touched even now) to set down in Hebrew a verse notably and commonly used, to declare that the people acknowledged Christ to be the Redeemer. The pronunciation of the words is somewhat altered: for it should rather have been said, Hosch●a: na, Save, I beseech: but we know that the words can scarcely be translated into an other tongue, but that somewhat of the sound must be changed. And the spirit did not only teach the old people to pray for the kingdom of Christ, but also prescribeth the same rule unto us now. And when as God will not reign but by the hand of his son, the same is noted in these words, when we say, Thy kingdom come, as it is more plainly declared in the Psalm. Furthermore, this praying to God, that he would preserve his Son our king, we grant that this kingdom is not erected by man, nor upholden by the power of men: but standeth invincible by his defence from heaven.  
He is said to come in the name of God, which doth not intrude himself, but taketh the kingdom at the commandment & appointment of god which is more certainly gathered out of Mark, where there is another cry set down, Blessed be the kingdom that cometh in the name of the Lord of our father David. For so they say in respect of the promises: because the Lord had said that he would at the length deliver that people, & had appointed the mean of the restoring of the kingdom of David. Then we see that the honour of the Mediator, from whom the restitution and salvation of all things was to be hoped for, is attributed to Christ. But when as they were common, rude & simple people, which called the kingdom of Christ, the kingdom of David: hereby we learn that this doctrine was commonly known, which at this day seemeth to be so strange and hard, because they are but little exercised in the Scriptures.  
In Luke are these few words added, Peace in heaven, and glory in the highest places. Wherein there is no difficulty, but that they answer not to the song of the Angels, which we had in the second chapter. For there the Angels assign the glory to God in the heavens, and peace to men upon the earth: here the peace aswell as the glory is referred to GOD. Yet in the sense there is no diversity. For though the Angels do show the cause more plainly, why it was meet that glory should be song to God: (namely, because that by his mercy men enjoy peace in this world) yet the meaning is all one, of that, and this that the multitude now saith, that peace is in heaven: for we know that miserable souls can otherwise have no peace in the world, except God reconcile himself unto them from heaven.  
Math. Mark. Luke. 19   
41. And when he was come near, he beheld the city, and wept for it.  
42. Saying, O, if thou hadst even known at the least in this day those things, which belong unto thy peace! but now are they ●●d from thine eyes.  
43. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side.  
44. And shall make thee even with the ground, and thy children which are in thee: and they shall not leave in thee a stone upon a stone, because thou knewest not the time of thy visitation.   
41. He wept upon it. When as Christ desired nothing more, then to discharge that office laid upon him by his father, and he knew that this was the end of his calling, to gather together the lost sheep of the house of Israel: he desired that his coming might be to the saving health of all men. This was the cause why he being moved with mercy, wept for the destruction of the city of jerusalem, which was at hand. For when he considered that it was chosen of God to be the sacred seat, wherein the covenant of eternal salvation should rest, and the sanctuary from whence salvation should proceed into the whole world: it could not be but that ●e should greatly bewail the destruction of it. Also, when he should see the people which he had adopted into the hope of eternal life, miserably to perish through their own unthankfulness and malice: it is no marvel if he could not refrain from tears. Some think it an absurdity that Christ should bewail that mischief, which he could have remedied, but this knot is easily dissolved. For as he descended from heaven, that by taking upon him the flesh of man, he might be a witness and minister of the salvation of God: so took he upon him indeed human affections, so far forth as was meet for the calling he had taken upon him. And that must always be wisely noted, what person he taketh upon him when he speaketh, or laboureth for the salvation of men, as in this place, that he might faithfully fulfil the commandment of the father, it was necessary for him to seek that the fruit of the redemption might extend to the whole body of the elect people. Therefore for so much as he was appointed a minister of salvation to this people, he bewailed their destruction in respect of his office. He was God, I grant: but as oft as he supplied the office of a teacher, his Godhead rested, and after a sort hid itself, lest it should be any hindrance to him in doing the office of a Mediator. But by this weeping he declared, that he did not only love them brotherly, for whose sake was made man, but that God had also powered into his human nature the spirit of a fatherly affection.  
42. O, if thou hadst known▪ This speech is pathetical or affectionate, and therefore abrupt. For we know that they which are moved with vehement affections, can utter but half their meanings. Note also that two affections are mixed here together. For Christ doth not only take pity of the destruction of the city, but he also reproveth this unthankful people of a heinous offence, in that they refusing salvation offered them, pulled willingly upon them the horrible judgement of god. And the copulative which is put between is very forcible. For Christ doth secretly compare jerusalem with the other cities of judea and of the whole world, in this sense: If thou also, which hast a special privilege above the rest of the world, if thou (I say) at least, which art a celestial sanctuary upon earth hadst known. Presently there followeth after an other amplification gathered of the time. Though hitherto thou hast wickedly, ungodly and stubbornly behaved thyself against God, now at the length, it were time for thee to repent. For he showeth that the day is now come, which was ordained before in the secret counsel of God, and spoken of before by the Prophets for the salvation of jerusalem. This is the acceptable time (saith Isaias, 49. 8. and 2. Cor. 6. 2.) This is the day of salvation. Seek the Lord while he may be found: call upon him, while he is near, Esay, 55. 6. By this word peace he noteth after the Hebrew phrase all points of happiness. He doth not simply say that jerusalem knew not her peace, but those things which belonged to peace: for it falleth often out, that men are not ignorant of their happiness: but the way and means (as they say) they know not, they are so blinded with malice. But sith this reproof is mixed with mercy, let us note that the excellenter gifts men are endued with, the greater punishment are they worthy of, because that to their other sins is added a sacrilegious profanation of the heavenly grace.  
Secondly, let us note that the nearer God approacheth unto us, and proffereth the light of sound doctrine, if we neglect this occasion, we are so much the less to be excused. The gate of salvation is always open: but because he sometime is silent, it is no small nor common benefit, when as he calleth us unto him with a loud voice and familiarly: and therefore there remaineth the sharper revenge for that contempt. But now are they hid. This is not spoken for the lessening of the fault of jerusalem: for her wonderful blockishness is noted as a shameful cause, why she could not see God being present. I grant that it belongeth only unto GOD to open the eyes of the mind of them that are blind: and no man can be able to see the mysteries of the heavenly kingdom, but he whom GOD lighteneth inwardly with his spirit: but they are not therefore worthy of forgiveness, which perish through their own beastly blindness. Christ also purposed to take away the offence, which otherwise might be a hindrance to the rude and weak. For when as the eyes of all men were cast upon that city, the example of that City was of great importance of both sides either to work mischief or to do good. Therefore lest their incredulity and proud contempt of the Gospel should hinder any man, it is condemned of filthy blindness.  
43. The days shall come upon thee. Now taking upon him, as it were the person of a judge, he rebuketh jerusalem more sharply. So also the Prophets, though they lamented with tears their destruction, for whom they ought to be careful, yet they gather their courage and hearts, and fall to severe threatenings: because they know that not only the care of the salvation of men was laid upon them: but also that they were appointed preachers of God's judgements. Further, he sayeth that jerusalem for this cause should suffer horrible punishments, because she knew not the time of her visitation: that is, they contemned the redeemer which was sent them, and did not embrace nor accept his favour. Now let the cruelty of the punishments which they suffered terrify us, lest we with our slothfulness do put out the light of salvation, but let us be careful to receive the grace of God: yea let us speedily run forth to meet it.  
Math. 21. Mark. 11 Luk. 19 
10. And when he was come into jerusalem, all the City was moved, saying, who is this?  
11. And the people said, this is jesus the prophet of Nazaret in Galilee.  
12. And jesus went into the temple of God, and taste out all them that sold and bought in the Temple, and overthrew the tables of the money changers, & the seats of them that sold doves.  
13. And said unto them, it is written, mine house shall be called the house of prayer: but ye have made it a den of thieves.  
14. Then the blind and the halt came to him in the temple, and he healed them.  
15. But when the chief Priests and Scribes saw the marvels that he did, & the children crying in the temple, and saying, Hosanna, the son of David, they disdained:  
16. And said unto him, hearest thou what these say? And jesus said unto them, yea: read ye never by the mouth of babes and sucklings thou haste made perfect the praise?  
17. So he lost them, and went out of the City unto Bethania, and lodged there.  
18. And in the morning, as he returned into the city, he was hungry.  
19 And seeing a figgetree in the way, he came to it, & found nothing thereon, but leaves only, and said to it: never fruit grow on thee hence forwards▪ And anon the figtree withered.  
20 And when his disciples saw it, they marveled, saying, how soon is the figtree withered?  
21. And jesus answered and said unto them, verily I say unto you, if ye have faith, and doubt not, ye shall not only do that, which I have done to the figtree, but also if you say to this mountain, take thyself away, and cast thyself into the sea, it shallbe done.  
22. And whatsoever ye shall ask in prayer, if ye believe, ye shall receive it.  
11. So jesus entered into jerusalem, and into the Temple: and when he had looked about on all things, and now it was evening, he went forth unto Bethania with the twelve.  
12. And 〈◊〉 the morrow, when they were t●me out from Bethania he was hungry.  
13. And seeing a figtree a far off, that had leaves, he went to see if he might find anything thereon: but when he came unto it, he found nothing but leaves: for the time of figs was not yet.  
14. Then jesus answered and said to it: never man eat fruit of thee hereafter while the world standeth: and his disciples beard it.  
15. And they came to jerusalem, and jesus went into the Temple, and began to cast out them, that sold and bought in the Temple, and overthrew the tables of the money changers, and the seats of them that sold Doves.  
16. Neither would he suffer that any many should carry a vessel through the temple.  
17. And he taught, saying unto them, is it not written, mine house shall be called the house of prayer unto all nations? but you have made it a den of thieves.  
18. And the Scribes and high Priests heard it, and sought how to destroy him: for they feared him: because the whole multitude was astonished at his doctrine.  
19 But when even was come, jesus went out of the city.  
19 And in the morning as they passed by, they saw the fig tree dried up from the roots.  
21. Then Peter remembered, and said unto him, master, behold, the figgetree, which thou cursedst is withered.  
22. And jesus answered and said unto them, have faith in God.  
23. For verily I say unto you, that whosoever shall say unto this mountain, take thyself away, and cast thyself into the sea, and shall not waver in his heart, but shall believe that those things which he saith, shall come to pass, whatsoever he saith shallbe done to him.  
24. Therefore I say unto you, whatsoever ye desire when ye pray, believe that ye shall have it, and it shallbe done unto you.  
39 There some of the Pharises of the company said unto him, master, rebuke thy disciples.  
40. But he answered & said unto them. I tell you, that if these should hold their peace, the stones would cry.  
A little after.  
45. He went also into the Temple, and began to cast out them that sold therein, and them that bought.  
46. Saying unto them, it is written, mine house is the house of prayer, but ye have made it a den of thieves.  
47. And he taught daily in the temple. And the high priests, & the Sribes, and the chief of the people sought to destroy him.  
48. But they could not find what they might do to him: for all the people hanged upon him, when they heard him.   
There seemeth to be some diversity between Matthew and Mark in the report of the history of the withering of the figgetree. For Matthew saith that this was done the next day after Christ had showed himself as a king: but Mark seemeth to refer it to the day following that. Yet the answer is easy: for in this they agree, that Christ accursed the tree, when he came into the city, the next day after his solemn entrance. Only Mark reporteth (that which Matthew omitted) that the disciples marked it the day following. Therefore though Mark noted the order of time more distinctly, yet there is no diversity between them. He seemeth to differ aswell from Matthew, as from Luke in the history of reforming of the buying and selling. For when as both of them say that Christ drove out the buyers and the sellers assoon as he entered into the city and Temple: Mark simply saith, that he looked about upon all things: but referreth that casting of them forth to an other day. But I do thus reconcile it, that when as he had not spoken of the cleansing of the temple, and had after set it in an other place; he saith that he came the first day into the temple, and there looked about upon all things. For to what end did he look so diligently about, but that he might reform so what that was amiss? For he was wont to visit the temple often, so that it was not the newness of the sight that moved him. Further, where as Mark should have added presently after the casting of them out of the Temple, which bought and sold there, he saith that Christ went out of the city: and that which he had omitted worthy of rehearsal, he reporteth after. Except that any man had rather say, that Mark in this history also observed the circumstance of the time, which was omitted by the other two. For though they seem to keep a continual course in the text: yet because they set down no certain day, it were no absurdity to divide that which is read jointly together in them. Yet I do rather allow of that opinion, which I set down before. For it is very likely that Christ before that great assembly of the people showed that great token of his power. But whosoever shall observe how little curiosity the Evangelists do use in noting the times, the diversity in setting down this history will not offend them.  
20. When he was come into jerusalem. Matthew saith that the city was moved, that we might know that it was not a matter done secretly, nor by stealth, but in the sight of all the people the Priests and Scribes knowing of it. Wherefore the majesty of the spirit evidently appeared in that contemptible estate of the flesh. For how would all men have suffered Christ to their great peril to be brought into the City in a kingly pomp, if they had not been all amazed? Therefore this is the sum, Christ entered not secretly, neither were his enemies content therewith: for they despised him▪ but were rather restrained by a secret fear, because that God had stricken them, so that they durst not attempt any thing. In the mean season the slothful security of the city is reproved, and the religion of strangers is commended. For in that the citizens hearing that noise, do demand who that should be, it appeareth that they are not of the company of them that followed Christ.  
11. jesus entered into the temple. When as he had gone often up into the temple, and had seen this corruption, he put his hand but twice to reform the same: once at the beginning of his embassage, and now again when he was comenye to the end of the same. But sith there reigned filthy and profane confusion, and the temple with the sacrificers was appointed to be destroyed, it was sufficient for Christ twice to reprove openly the profaning of the same. When as he showed himself a prophet and a teacher sent from God, that he might waken the jews, and make them the more attentive, he took upon him to cleanse the temple. And only john toucheth this former history in his second chapter. And now towards the end of his course, he again challenging the same authority to himself, admonisheth the jews of the pollutions of the temple, and showeth withal that there is a new reformation at hand. And in the mean season it is not to be doubted but that he showed himself both king, and high Priest, and precedent of the temple, & of the worship of God: which must therefore be noted, lest any private man think it lawful for him to do the like. It is meet that all godly men should have this zeal, wherewith Christ was moved to do this: but least any man under pretence of imitation should run headlong rashly, it must be seen what his calling will bear, and how far it behoveth us to go by the commandment of GOD. If any corruptions shall creep into the Church of God, let all the children of God be grieved: but because God hath not armed every man's hand, let them which are private men sigh for sorrow, until God shall give remedy.  
I grant that they are to too blockish, that are not displeased with the pollution of the temple of God: neither is it sufficient for them to be inwardly grieved, except they abstain from that corruption, and testify with their tongue so oft as occasion shall suffer, that they desire that such things should be reform. But they which have not public authority, the faults which they cannot remedy with the hand, let them speak against with the tongue, which they have at liberty. Yet it is demanded, when as Christ saw the temple stuffed with gross superstitions, why should he only reform that so small a corruption, or at least more tolerable amongst them. I answer, it was not Christ's purpose to restore all the holy ceremonies into their ancient use, neither did he make choice, which corruptions were greater or lesser▪ but only bend to this to show by this one visible sign, that God had committed to him the charge of reforming the Temple, and would also declare that the worship of GOD was corrupted by this filthy and palpable abuse. They wanted not a pretence for that merchandise as that it eased the people of much trouble, that sacrifices should not be far to seek: also that there might be money ready at hand, for every man that would offer. Neither were the tables for the money changers set, or the sacrifices offered to be sold, in the sanctuary, but only in the court or porch, which is sometime called by the name of the temple. But because that nothing was more inconvenient to the majesty of the temple, then to have a market set up there of things to be sold, and to have the money changers sit there to make their gain by exchange, this profanation was not to be borne with. And Christ inveighed sharply against the same, for that it appeared that the covetousness of the Priests for filthy gain sake, had brought in that custom. For as he which entereth into a shop richly furnished with divers kinds of wares, though he purposeth to buy nothing, yet being caught by those baightes, altereth his purpose, so the priests cast forth their nets to catch offerings, that they might milk some gain from every one of them.  
13. It is written. Christ bringeth two testimonies taken out of two Prophets: one out of the fifty six Chapter of Isaiah, the other out of the seventh of jeremy. Further, that which Isaiah writ agreed to the circumstance of the time: for there is the calling of the Gentiles foretold. Therefore Isaiah promiseth that God will not only bring to pass, that the Temple shallbe restored to the former beauty, but also that all the gentiles shall come from every place thither. It is certain that he speaketh metaphorically: for the Prophets do under the shadows of the law set forth the spiritual worship of God, which should be under the kingdom of Christ. But this was never fulfilled, that all people should come to jerusalem to worship. Therefore when he saith that the Temple shall be the place of prayer for all the Gentiles, is as much as if he should have said, the Gentiles shall be gathered into the Church of God, that together with the children of Abraham they might with one mouth call upon the true GOD. But because he maketh mention of the temple, for somuch as it was then the visible seat and place of religion, Christ doth worthily reprove the jews, for that they most vilely applied the same to other uses, than those whereto it was ordained.  
The meaning therefore is, that God would that the temple should remain unto that time as a sign or mark, whereto all true worshippers should be bend. How unworthily and how wickedly then do they in turning it into a profane market? But in Christ's time that temple was the house of prayer, so long as the law with the shadows of the same was in force: but it began to be the house of prayer to all nations, when as the doctrine of the Gospel sounded from thence, whereby the whole world grew into a consent of faith. And though it was shortly after destroyed, yet unto this day appeareth the effect of this prophesy.  
For sith the law came out of Zion, it is necessary that whosoever will pray rightly, should look to that beginning. I grant that there is no difference of places: for the Lord will be called upon every where: but as the faithful, which profess themselves to worship the GOD of Israel, are said to speak the language of Canaan, and also to come into the temple, because that true religion sprang from thence: and that same was the fountain of waters, which in short space were wonderfully increased and flowed forth in great abundance, and they that drink of the same shall live as ezechiel maketh mention, chap. 47. 9 and those waters going out from the temple, do spread themselves to the East & to the west. Though we do use churches at this day, for the meeting of the holy assemblies, yet it is for an other cause: for since that Christ came, he is not proposed us in an outward and shadowish image, as he was in times passed to the fathers under the law. Furthermore, it is to be noted, that the Prophet by this word prayer meaneth the whole worship of God. For though there was at that time great abundance of ceremonies, yet God in few words taught the jews to what end all those ceremonies should be referred: namely, that they might spiritually worship him, as it is more plainly set down in the fifty Psalm. For there doth God also call back all the exercises of godliness to prayer.  
But you have made it. Christ declareth that the complaint of jeremiah belongeth also to his time, wherein the Temple was no less defiled. The Prophet rebuketh the hypocrites, which strengthening themselves with the temple, took themselves a liberty to sin. For where it was the purpose of God, to instruct the jews by outward signs, as instructions to true godliness, as it is a common matter for hypocrites to turn truth into a lie (as if it were sufficient to apply themselves to outward ceremonies) they were content with the vain pretence of the Temple. But the Prophet crieth out against them, that GOD is not tied to the temple, or bound to ceremonies: and therefore they boasted in vain of the name of the temple, which they had made a den of thieves. For as thieves do more boldly sin in their dens, because they hope they shall escape without punishment: so the hypocrites grow to be bold under a feigned pretence of godliness, so that almost they are in hope to deceive God.  
Further, because that the Metaphor of a den reacheth to all corruptions, Christ doth very aptly apply the place of the Prophet to this present cause. Mark addeth that Christ forbade that no man should carry any vessel through the temple: that is, he would not suffer any profane thing to be seen there: for by the word vessel the Hebrews do signify all kind of furniture for a house. In sum, Christ took away whatsoever hindered the reverence and majesty of the temple.  
14. The blind and the halt came unto him. Lest that authority which Christ had taken upon him more than he was wont, should be suspected of rashness, he confirmed the same by miracles. Therefore healed he the blind and the halt in the Temple, that it might be manifestly known that the right & honour of the Messiah belonged to him. For the Prophets do describe and set him forth with these marks, whereby we see again that which I spoke of a little before, that it is not the part of every of the people to imitate this deed of Christ, least that unadvisedly that man should life up himself into the throne of the Messiah. This is to be noted, that the halt and the blind, which were healed, were witnesses of the divine power of Christ, as if God from heaven should sanctify with his voice the speech of the multitude.  
15. When the chief Priests and Scribes saw the miracles. Luke declareth that the Pharises began to murmur now by the way. The disciples then only cried, and they would have them commanded to silence. Christ answered that they laboured in vain: for God would rather make the stones to cry, then that he would suffer the kingdom of his Son to be overwhelmed. It is to be supposed that when there was no end of crying, but that the children also joined themselves to them, the Scribes and Priests waxed more angry: and then they assaulted Christ again. And they seem to nip him very scornfully, while they cast in his teeth that he seeketh for praise of children. Further, it is to be noted, whereof they took their offence. That they were malicious, wicked, and deadly contemners of God, it appeareth by this, that they are as much vexed at the miracles, as at the happy and joyful cries. But now I seek after some special matter, what it was that should vex them most. We know how fiercely they fought for their estate: for hotly they sought to maintain that tyranny, which they had once usurped. And this had been no small imparing of their kingdom, if it should be lawful for the people to give Christ the title of a king: yea, even in the smallest matters they would have the decrees holden for Oracles: so that it should not be lawful for to allow or to reject any thing, but according to their pleasure. Therefore they think it an absurd and perverse course for the people to give title of Messiah to any man, whom they shall not think worthy of that degree. And certainly, it was meet, if they would have done their duty, that they should have gone before the whole people, as leaders and guides. For the Priests were created to this end, that all men might ask for the knowledge of the law of God from their lips, and also that they might be the Angels and interpreters of the GOD of hosts, Mal. 1. 7. But because they had wickedly extinguished the light of the truth, Christ answereth them very aptly, that they shall prevail nothing in seeking to suppress the doctrine of salvation: because the stones shall rather utter it. And in these words is contained a secret grant▪ for Christ doth not deny this to be a preposterous order, that the unlearned common people and children should first celebrate with their speech the coming of the Messiah: but because that they do maliciously choke the truth, which should be the approved witnesses of the same, it is no marvel if God raise up others, and to their shame choose children to do it. Hereby we reap no little comfort: for though the wicked labour all the ways they can devise to darken & hide the kingdom of Christ, here we hear that they labour in vain. They hope that when of that company, which promote the kingdom of Christ, they shall kill some, and restrain others with fear, that they shall obtain their purpose. But the Lord will deceive them: for he will rather give mouths and tongues to stones, rather than the kingdom of his Son shall want witnesses.  
16. Read ye never. The Scribes and Priests took occasion to quarrel at this, that Christ suffered the children to call him a king: as the wicked ones do always disdainfully despise the humility of Christ's disciples. Christ reproveth this malice with the testimony of David, who also maketh the very infants preachers of his glory. These are the very words: Out of the mouth of babes and sucklings hast thou ordained strength, Psal. 8. 3. whereby David declareth, that though all tongues should keep silence, God needeth not any other Rethoricians to set forth his power, then young infants, which as yet hang upon their mother's breasts. They are dumb: but the wonderful providence of GOD, which shineth in them, is as eloquence loudly and well speaking his praise. For he that considereth with himself, how the fruit is engendered in the womb of the mother, is nourished there the space of nine months, cometh forth at the length into the light, and findeth meat prepared for it assoon as it is borne: must of necessity not only find & feel that God is the maker of the world, but is wholly carried into an admiration of the same. So the Sun and Moon, though they be creatures without tongues, yet it is said that they have utterance and speech, to declare and sing the praises of God, Psal. 19 1. Seeing then that the tongues of infants do sound forth the praises of God, Christ doth hereby gather, that it is no absurdity if he have the voice of those children which now can speak.  
18. And in the morning as he returned. Between that solemn entrance of Christ, whereof we heard, and the day of the passover, he lodged every night at Bethanie, and on the day time he was teaching in the temple. And matthew and Mark do report a history which befell at that time by the way, that Christ as he came into the City was an hungered, came to a fig tree: and when he found nothing thereon but leaves, he cursed it: and the tree being cursed with his word, withered presently. Further, I take this for granted, that Christ did not feign, but was truly an hungered. For we know that of his own accord he became subject to our infirmities, though by nature he was free and void of them. But the difficulty standeth in this, how he should be deceived to seek for fruit upon a tree that was without: especially when as the time of fruit was not yet come: Further, why is his anger so hot against a harmless tree? But to absurdity can follow, if we say, that as a man he knew not what kind of tree it was: yet it may be that he not being ignorant of the end, came unto it of purpose. But he is not carried with any heat of anger to curse it: for that were not only an unrighteous, but also a childish and ridiculous revengement. But when as hunger was grievous unto him in respect of the flesh, he sought to overcome the same with a contrary affection: namely, that he might set forth the glory of the father, as he sayeth in an other place. My meat is, that I may do the will of my father, john 4. 34. for there also he doth strive with weariness and thirst: and I do rather incline to this opinion, that hunger was as a means provoking him to work this miracle, and to teach his disciples. Therefore, when as he was an hungered, and had not meat ready, he fed himself otherwise: namely in setting forth the glory of GOD. And his will was by the tree to give a token, what end remaineth for hypocrites, and also to declare how vain their boasting is, and to no purpose.  
19 Never fruit grow on thee hence forward. Hereby we learn what this word accursing meaneth: namely, that the tree is condemned to be barren: so again God blesseth, when by his word he maketh fruitful. But it doth more evidently appear by Mark, that the fig tree did not presently wither, or at the least that the disciples did not mark it, until the next day that they saw the leaves fallen off. Mark also doth attribute that to Peter alone, which matthew doth commonly refer to all the Disciples: but when as Christ answereth in the plural number, it is easy to be gathered that one asked the question in the name of all the rest.  
21. And jesus answered. Christ extendeth the use of the miracle further, that he might encourage his disciples to faith and confidence. In Mark there is first set down a general exhortation, that they should have faith in God. Then followeth a promiss, that they shall obtain by faith, what soever they shall ask of God. To have faith with God, signifieth as much as to promiss himself certainly, and to look for from God, what soever is needful. But because that faith, if there be any in us, doth presently break out into prayers, and pierceth into those treasures of the grace of God, which are showed in the word, that it might enjoy the same: therefore Christ addeth prayer to faith, for if he had only said that we should have what soever we shall desire, faith to some might seem to be too imperious, or too secure. Wherefore Christ declareth that they do then believe a right, which trusting in his goodness and promises, do humbly flee unto him. This is a notable place to express the force and nature of faith: namely, that it is a certain assurance resting in the goodness of God without any doubtfulness. For Christ doth not acknowledge any others to believe, but them which do undoubtedly account God to be merciful to them, and doubt not but that he will give what they do ask. Whereby we see with what a devilish imagination the Papists are bewitched, which do mix faith and doubting together: nay, they charge us with foolish presumption, if we being persuaded of the fatherly favour of God towards us, dare be so bold as to present out selves before him. And Paul doth especially commend this benefit of Christ, that by faith in him we have boldness and entrance to God with confidence, Ephe. 3. 12. Furthermore this place doth teach, that the true examination of faith, is contained in prayers. If any man do object that these prayers were never heard, that mountains should cast themselves into the sea: The answer is easy. Christ doth not slack the reins to men's prayers, that they should desire what they lust, while he maketh their prayers subject to the rule of faith. For so is it necessary that the spirit should bridle all our affections, & bring them into obedience to the word of God. Christ requireth a certain and assured confidence in prayer without doubting. And whence shall the mind of man conceive this, but out of the word of God? Now than we do see that Christ promised nothing to his disciples, except they keep themselves within the bounds of the good will of God.  
LUKE. 47. And he taught daily in the Temple. Mark and Luke do first teach, of what kind of men the Church consisteth, that is of the simple common people: Again, what enemies Christ had: namely, the Priests and Scribes, and all the chief rulers. And this is a part of the foolishness of the cross, that GOD passing by the excellent things of the world, chooseth that which is foolish, weak, and despised. Then they make mention that those good governors of the church of God sought the means to destroy Christ: whereby their wickedness and ungodliness was detected. For though it were granted that they had just cause to persecute Christ, yet it was not lawful for them after the manner of thieves to come out to kill him, or secretly to send forth cutters against him. Thirdly, they teach that their wicked conspiracy was repressed: because that Christ by the secret counsel of God, was appointed to the death of the cross.  
Matthew 21. Mark 11. Luke 20. 
23. And when he was come into the Temple, the chief priests, and the 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?  
24. Then jesus answered and said unto them: I also will ask of you a certain thing, which if ye tell me, I likewise will tell you by what authority I do these things.  
25. The baptism of john, whence was it I from heaven, or of men? Then they reasoned among themselves, saying: If we shall say from heaven, he will say unto us: Why did ye not then believe him.  
26. And if we say of men, we fear the people: for all hold john as a Prophet.  
27. Then they answered jesus, and said, we cannot tell. And he said unto them, neither tell I you by what authority I do these things.  
27. Then they came again to jerusalem, and as he walked in the Temple, there came to him the high Priests, and the Scribes, and the Elders.  
28. And said unto him: By what authority dost thou these things? and who gave thee this authority, that thou shouldest do these things?  
29. Then jesus answered and said unto them, I will also ask of you a certain thing, and answer you me, and I will tell you by what authority I do these things.  
30. The baptism of john, was it from heaven, or of men? answer me.  
31. And they thought with themselves, saying: If we shall say from heaven, he will say: Why then did ye not believe him?  
32. But if we say of men, we fear the people: for all men counted john, that he had been a very Prophet.  
33. Then they answered and said unto jesus, we cannot tell. And jesus answered, and said unto them, neither will I tell you by what authority I do these things.  
1. And it came to pass, that on one of those days, as he taught in the temple, and preached the Gospel, the high priests and the Scribes came upon him with the elders.  
2. And spoke unto him, saying: tell us by what aucthoririty thou dost these things, or who is he that hath given thee this authority?  
3. And he answered, & said unto them, I also will ask you one thing, tell me therefore.  
4. The baptism of john, was it from heaven, or of men?  
5. And they reasoned within themselves, saying: If we shall say from heaven, he will say, why then believed ye him not?  
6. But if we shall say, of men, all the people will stone us: for they be persuaded that john was a Prophet.  
7. Therefore they answered, that they could not tell whence it was.  
8. Then jesus said unto them, neither tell I you by what authority I do these things.   
23. By what authority dost thou these things. Because their other purposes and open attempts did not proceed, now the Priests and Scribes do overthwartly try, if they may by any means drive him from his manner of teaching. But they quarrel not with him for his doctrine itself, whether it be true or no, for that they had often tried that in vain: but they move the question of his calling and of the commandment. And this was a goodly colour: for sith no man might thrust himself either into the honour of the priesthood, or into the office of a prophet, but must wait for his calling from God: much less is it lawful for any man, to take upon him the name of the Messiah, except it may evidently appear, that he is chosen thereunto of God. For he must be appointed not only by the word of God, but also by his oath, as it is written in the Psalm. 110. 4. But they deal very perversely and wickedly, because that when the divine majesty of Christ had been declared by many miracles, as though they were ignorant of all things, they inquire from whence he came. For what is more absurd when they saw the hand of God stretched forth in healing the halt and the blind, to doubt whether a private man hath rashly taken this authority upon him. Further, it was more than sufficiently proved before, that Christ was sent from heaven: so that they could do no less, then to allow of his deeds in their heart, when they acknowledged God to be the author of them. Therefore they rest upon this, that he is not a lawful minister of God, whom they shall not choose with their voices, as if the whole power were in their hands. But though they were lawful governors of the Church, yet it were a monstrous thing for them to lift themselves against GOD. Now we understand why Christ doth not directly answer them: because that wickedly and shamelessly, they asked him a question of a matter evidently known.  
25. The baptism of john. Christ asketh the question of the baptism of john, not only that he might show that they are unworthy of all authority, because they had despised the holy Prophet of God: but also that he might reprove them in their own answer, impudently pretending ignorance of a matter evidently known: For it must be remembered, wherefore john was sent, what his message was, what matter he specially bend himself unto. He was sent as a crier to proclaim Christ: he slacked not those things he was set about: and he challenged nothing to himself, but that he might prepare the way to the Lord. Further, he pointed out Christ with his singer, and testified that he was the only son of God. Now then, whence would the Scribes have the new authority of Christ approved unto them, when as the baptism of john had made a lawful and assured trial of the same? Now we see that Christ used not any crafty subtlety to avoid them, but answered the question proposed wholly and fully: for john could not be acknowledged for the servant of God, but that Christ must be acknowledged for the lord. So he armed not froward men, which without any commandment, but of their own presumption, dare take a public office upon them: neither doth he by his example teach any sophistical art for the concealing of the truth, as many subtle men do falsely allege him for their author. I grant that a man must not always answer after one manner, especially if the enemies lay snares to catch us: but their malice must be so wisely avoided, that truth be not lest undefended. But baptism is not taken in this place only for the outward sign of washing, but for the whole ministery of john. For Christ would have had this answered, whether john was a true and lawful Prophet of God, or a deceiver. Yet this sentence containeth a profitable doctrine, whether the baptism of john be from God or of men: for thereby we gather, that the godly may not admit amongst them any doctrine or sacrament, except it may appear that the same proceeded from God, neither is it in the power of men to coin any other at their pleasure. He speaketh of john, whom the Lord other where doth highly commend above all the Prophets. Yet Christ sayeth that his baptism may not be received, except the same be commanded of God. What then shall be said of those feigned Sacraments, which are fond brought in by men of no value, without any commandment of God? For Christ doth openly declare in these words, that the whole government of the Church doth depend upon the direction of God, so that it is wickedness for men to bring in any thing of themselves.  
They thought amongst themselves. The wickedness of the priests is hereby showed, they consider not what is true, neither do they ask their own conscience: nay, they had rather most vilely to turn backward, then to confess that which they know to be true, lest any point of their tyranny should be lost. So all the godless, though they seem desirous to learn, yet they shut the gate against the truth, if they think it to be against their gain. Therefore Christ doth not send them away without an answer, but sendeth them away ashamed and confounded: and allegeth so much of the testimony of john, as sufficeth to show that he doth it by the power of God.  
Matthew 21. Mark. Luke. 
28. But what think ye? A certain man had two sons, and came to the elder, and said: Son, go and work to day in my vineyard.  
29. But he answered and said, I will not: yet afterward he repented himself, and went.  
30. Then he came to the second, and said likewise. And he answered and said, I will sir: yet he went not.  
31. Whether of them twain did the will of the father? They said unto him. The first. jesus said unto them: Verily I say unto you, that the Publicans & the harlots shall go before you into the kingdom of God.  
32. For john came unto you in the way of righteousness, and ye believed him not: but the Publicans and the harlots believed him: and ye, though ye saw it, were not moved with repentance afterward, that ye might believe him.     
This clause showeth to what end this Parable tendeth, when as Christ preferreth them which were notorious, infamous and abominable people before the Scribes and the priests. For he discovereth these hypocrites, that they should no more boast themselves for the ministers of God, and pretend a vain show of godliness. For though their ambition, & pride, and cruelty, and covetousness, were known to all men, yet they would be accounted otherwise. And when as lately they assaulted Christ, they feigned themselves very careful for the order of the church, as if they had been faithful and careful preservers of the same. So, sith they so grossly mock with God and men, Christ reproveth their impudency, showing that they were nothing less than such as they boasted themselves, and were so far from that dignity wherewith they flattered themselves, that they should sit beneath the Publicans and harlots. For in that they professed themselves to be the chief maintainers of the worship of God, & zealous of the law, Christ sayeth that this is even like, as if a son should only in word promiss obedience unto him, and yet should deceive him. As concerning Publicans and harlots, he excuseth not their sins, but compareth their dissolute life, and the disobedience of an untoward and disobedient son together, who at the first rejecteth his father's commandment: but he showeth that he did much better in this, because they do not continue in their sins to the end, but they rather become meet and apt to bear the yoke which they had so disdainfully refused. Now we understand the purpose of Christ. He doth not only reprove the Priests and Scribes, for that they do stubbornly resist God, and do not repent after so many admonitions: but he spoileth them of that honour, whereof they were unworthy: because their ungodliness was worse than the wantonness of harlots.  
30. I will sir. This phrase is borrowed of the Hebrew tongue. For when the Hebrews would offer their services, and would say that they were ready to obey, they use these words: Behold, I am ready sir. And it is a virtue of itself praise worthy, to be willing and ready to obey, assoon as God shall speak the word. Neither doth Christ in this place commend slackness: but when as there is fault in both, after a man hath lingered long, at length to go to his labour, and in words to profess that which thou wilt not perform, Christ teacheth that this hypocrisy is more intolerable, than that stubbornness which in process of time is tamed.  
32. For john came unto you. Because that john was a faithful minister of God, Christ referreth what soever he taught to god himself. This speech had been more full and plain, God came preaching righteousness in the mouth of john: but because that john spoke in the name of God; and not as a private man, he is aptly set in the place of God. And this place giveth no small authority to the preaching of the word, while they are accounted stubborn and disobedient against him, who soever they are, which shall despise the godly and holy admonitions of a teacher sent by him. Some do more subtly expound this word righteousness, whom I do permit to use their own● sense. But in my judgement it signifieth nothing else, then that the doctrine of john was sound and right: as if he should have said, that there was no cause why they should reject the same. Further, when he sayeth that the Publicans believed, his meaning is, that they did not only allow of the word, but did with earnest affection embrace that which they heard. Whereby we gather that this of itself is not faith, if any man subscribe to sound doctrine: but it comprehendeth a greater and a deeper matter, that the hearer renouncing himself, should give his life wholly to God. When he sayeth that they were not moved with such an example, he amplifieth their obstinate malice. For this were a token of extreme desperation, at the least not to follow harlots and Publicans.  
Math. 21. Mark 12. Luke 20. 
33. Hear an other parable, there was a certain householder, which planted a vineyard, and hedged it round about, and made a wine press therein, and built a tower, and let it out to husbandmen, and went into a strange country.  
34. And when the time of the fruit drew near, he sent his servants to the husbandmen, to receive the fruits thereof.  
35. And the husbandmen took his servants, and beat one, and killed another, and stoned another.  
36. Again, he sent other servants, me then the first: and they did the like unto them.  
37. But last of all he sent unto them his own son, saying, they will reverence my son.  
38. But when the husbandmen saw the son, they said among themselves, this is the heir: come, let us kill him, and let us take his inheritance.  
39 So they took him, and cast him out of the vineyard, and slew him.  
40. When therefore the Lord of the vinyeard shall come, what will he do to those husbandmen?  
41. They said unto him, he will cruelly destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall deliver him the fruits in their seasons.  
42. jesus said unto them, read ye never in the scriptures: the stone which the builders refused, the same is made the head of the corner? This was the lords doing, and it is marvelous in our eyes.  
43. Therefore said I unto you, the kingdom of God, shall be taken from you, and shall be given to a nation, which shall bring forth the fruits thereof.  
44. And who soever shall fall on this stone, he shall be broken: but on whom soever it shall fall, it will grind him to powder.  
45. And when the chief priests and pharisees had heard his parables, they perceived that he spoke of them.  
46. And they seeking to lay hands on him, feared the people, because they took him at a prophet.  
1. And he began to speak unto them in parables, a certain man planted a vineyard, and compassed it with an hedge, and digged a pit for the winepress, and built a tower in it, and let it out to husbandmen, and went into a strange country.  
2. And at a time, he sent to the husbandmen a servant, that he might receive of the husbandmen, of the fruit of the vineyard.  
3. But they took him, and beat him, and sent him away empty.  
4. And again, he sent unto them an other servant, and at him they cast stones, and broke his head, and sent him away shamefully handled.  
5. And again, he sent another, and him they slew, and many other, beating some, & killing some.  
6. Yet had he one son, his dear beloved: him also he sent the last unto them, saying: they will reverence my son.  
7. But the husbandmen said among themselves, this is the heir: come, let us kill him, and the inheritance shallbe ours.  
8. So they took him, and killed him, and cast him out of the vineyard.  
9 What shall the Lord of the vineyard do? he will come & destroy these husbandmen, & give the vineyard to others.  
10. Have ye not red so much as this scripture? The stone which the builders did refuse, is made the head of the corner.  
11. This was done of the Lord, and it is marvelous in our eyes.  
12. Then they went about to take him, but they feared the people: for they perceived that he spoke that parable against them: therefore they left him, and went their way.  
9 Then began he to speak to the people this parable. A certain man planted a vineyard, and let it forth to husbandmen: and went into a strange country for a great season.  
10. And at a time he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard, but the husbandmen did beat him, and sent him away empty.  
11. Again, he sent yet an other servant, and they did beat him, and foul entreated him, and sent him away empty.  
12. Moreover, he sent the third, and him they wounded, and cast out.  
13. Then said the Lord of the vineyard, what shall I do? I will send my beloved son: it may be that they will do reverence, when they see him.  
14. But when the husbandmen saw him, they reasoned with themselves, saying: this is the heir: come, let us kill him, that the inheritance may be ours.  
15. So they cast him out of t●e vineyard, and killed him, what shall the Lord of the vineyard therefore d●● unto them?  
16. He will come and destroy those husbandmen, & will give cut his vinyeard to others. But when they heard it, they said, God forbidden.  
17. And he beheld them, and said: what meaneth this then that is written, the stone that the builders refused, that is made the head of the corner?  
18. Who so ever shall fall upon that stone, shallbe broken: and on whom soever it shall fall, it will grind him to powder.  
19 Then the high priests, and the Scribes the same hour went about to lay hands on him: (but they feared the people) for they perceived that he had spoken this parable against them.   
33. Hear another Parable. The words of Luke do somewhat differ from these, for he sayeth that Christ spoke to the multitude: and the speech is here directed to the Priests and Scribes. But this is easily answered, for though Christ bent his speech to them, yet he discovered their shame before all the people. When Mark sayeth that Christ began to speak in parables, he omitteth that which was first in order: as also in other places of the whole, he only toucheth a part. The sum of the parable is this, it is no new thing, if the priests and other governors of the church, do endeavour wickedly to defraud God of his right, for they have used the like thievery before against the Prophets, and now they are ready to slay the son, but they shall not escape unpunished: for God will arise to revenge his own right. And this is spoken for two principal causes: first, that he might reprove the priests of unthankfulness full of infidelity and wickedness: then that he might take away the offence, which might be taken of his death which was so near at hand. For they had prevailed so much by their false title, amongst the false & simple people, so that religion amongst the jews, depended of their will and pleasure. Therefore Christ prepareth the weak before, and teacheth that sith the priests in times past have slain so many Prophets one upon an other, there is no cause why any man should be troubled, if the like example be also wrought in his own person. But now let us consider every part of the same.  
He planted a vinyeard. This similitude is often found in the scripture. As concerning this present place, this is Christ's only meaning, that when God placeth pastors over his church, he giveth not over his right unto them, but dealeth in like manner, as if a householder should set out a vineyard or a field to a husbandman, who bestowing his labour in dressing it, should pay yearly fruit for the same. And as he complained by Isai, 5. 4. and jere. 2. 21. that the vineyard, about the dressing whereof he had bestowed much labour and cost, brought forth no fruit: so in this place he accuseth the keepers of his vineyard, who as strong thieves took all the profit to themselves. This saying of Christ, that the husbandmen received the vineyard well dressed and laboured at the hand of the householder, doth not a little increase their fault, for the better they were dealt with, the more worthy they are to be abhorred for their unthankfulness. Paul useth this argument, 1. Tim. 3. 15. when he would exhort the pastors diligently to do their duty, because they were stewards, chosen to govern the house of God, which is the pillar and ground of truth. And well, for the excellenter and the more honourable their estate is, so much the more bound are they to God, not to follow his work slothfully, but diligently. So much the more is their unfaithfulness to be detested (as was said even now) which do scornfully abuse so great liberality and honour which God hath vouchsafed to bestow upon them. But God planted a vineyard, when he being mindful of his free adoption, had separated again the people delivered out of Egypt as peculiar unto himself, and had testified that he would be their God and father, and had called them into the hope of eternal salvation. For this is the planting whereof there is mention made in Isa. 60. 21. and in other places. By the winepress and tower, are understood those means and helps which were joined to the doctrine of the law, for the nourishment of the faith of the people, as the sacrifices and other ceremonies. For God as a provident and careful householder, used all diligence for the fensing of his Church, with all the helps that might be.  
30. He set it out to husbandmen. God might of himself have preserved the estate of the Church in good order without the help of men: but he taketh men for his ministers, and useth their hands for help. So in times past he appointed the Priests, that they should be as dressers of the vineyard. But it is marvel why Christ should compare the Prophets to servants which are sent at the end of the vintage to ask for fruit. For we know that they also were vine dressers, and had one charge in common with the priests committed unto them. I answer, it was not necessary for Christ to show what agreement or difference there was between these two orders. The priests were created at the first for this cause, that they might thoroughly furnish the church with sound doctrine, but when they either of slothfulness or of ignorance neglected the work committed unto them, the Prophets were sent as an extraordinary supply, which should purge the vine of hurtful weeds, should cut off superfluous lop, and should supply all things that were wanting through the negligence of the Priests: and yet further they should sharply reprove the people, restore religion decayed, stir up slothful minds, and bring them back again to the worship of God and newness of life. And what was this else, but to ask for fruit due unto the Lord of his vineyard? the which Christ doth aptly and truly apply to the purpose. Neither yet was the continual regiment of the Church established in the Prophets, but the priests always kept it in their hands: even as if a slothful husbandman forsaking husbandry, should yet under pretence of the possession keep the place whereunto he was once appointed.  
35. They beat one. Mark and Luke do somewhat differ in this place from matthew: for when as he maketh mention of many servants, and when they were all evil and cruelly handled, there was a greater number sent again: they only set every man in his several order, as if there were not two or three sent together, but one after another. And though they all had one general purpose: namely, that the jews would attempt the like against the Son, of that which they had so often done against the Prophets: yet matthew doth declare the matter itself more plainly: that is, that God by sending many Prophets, strove with the malice of the priests. Whereby it appeareth how outrageous their madness was, which could not be reformed by any means.  
37. They will reverence my son. This thought doth not properly belong to God. For he knew what should come to pass, neither was he deceived with the hope of any better success: but it is a common thing, especially in parables to attribute human affections to him. Neither yet is this added without a cause, for Christ would show as in a glass, how desperate their wickedness was, whereof this was too evident a testimony for them with a devilish madness to arise against the Son of God, who came to bring them again into their right mind. As they had done before what lay in them, to drive God out of his possession, by the cruel slaughter of the Prophets: so this was the greatest sin of all, to slay the Son that they might reign as in a house without an heir. For this was the cause why the Priests did rage so against Christ, lest they should lose their tyranny as a pray. For it is he whom God the father would have reign, and to whom he hath given all authority. The Evangelists do also somewhat vary in the end. For matthew sayeth that they began to make a confession against themselves, wherein they condemned themselves: Mark simply sayeth that Christ declared what punishment should light upon so wicked and ungodly servants. Luke seemeth plainly to differ from them both: saying that they withstood and were against the judgement which Christ had pronounced. But if we mark the meaning better, there is no diversity amongst them, for it is not to be doubted, but that they would agree unto Christ, that such servants had deserved that plague: but when they saw both the sin and the judgement laid upon themselves, they would shift it off.  
42. Read you never in the scriptures? That must be remembered which we spoke a little before, when the priests and Scribes had the people bound unto them, this principle was common amongst them, that they only were the lawful arbiters and judges of the redemption to come: so that no man might be received for the Messiah, but he whom they by their liking and consent should allow of. Therefore they affirm that Christ had spoken a thing impossible, that they should slay the son and heir of the Lord of the vineyard. But Christ confirmeth it by the testimony of the scripture: and he asketh the question very vehemently: as if he had said: You account it a great absurdity, that it should come to pass, that the husbandmen to whom the vineyard was let, should so wickedly conspire against the son of God. What? hath the scripture foretold that he should be cheerfully and joyfully received, and that the rulers themselves should not rather be against him? The place also which he citeth, is taken out of the Psalm 118. 22. from whence that happy & joyful cry was fetched. O Lord save now, blessed be he that cometh in the name of the Lord. And this was prophesied of the kingdom of the Messiah, as it doth appear there, in that God created David king, with this condition, that his throne should stand for ever, even so long as the Sun and Moon should shine in heaven, and being decayed, it should by the grace of God be restored into the former estate. Therefore whereas that Psalm containeth a description of the kingdom of David, it promiseth withal, that it shall be perpetual, and restored again. If this had been spoken of a temporal kingdom, Christ should have improperly drawn it unto himself. But this must always be noted, that the kingdom which God erected in the person of David: was established in the true Messiah unto the end of the world. For that anointing in times past was but a shadow of this. Whereby it is gathered, that that which was begun in David, was a pattern and figure of Christ. Now let us return to the words of the Psalm. The Scribes and priests thought it incredible, that Christ should be rejected of the rulers of the Church. But he proveth out of the Psalm, that by the wonderful power of God he should be placed in his throne against the will of men: and that was figured long before in David, whom God took when he was rejected by the mighty powers of the world, that he might declare & show, what he would work at the length in his Christ. And the Prophet borroweth a Metaphor of buildings. For because the Church is the holy house of God, Christ upon whom it is builded, is called the corner stone: that is, the stone which beareth the whole weight of the building. This similitude holdeth not out square on every side, if a man should sift out every particular point which belongeth to Christ: but it agreeth very well in this, that the salvation of the Church lieth upon him, and he upholdeth the estate of the same. So other Prophets also followed the same phrase and manner of speaking, especially Isaias 28. 16. and Daniel. But Isaias alludeth very near unto this place, who bringeth in God speaking thus. Behold, I will lay in Zion a foundation stone, a stone tried and precious, whereat both the houses of Israel shall stumble. And in the new Testament this manner of speech is often found. Therefore the sum is, that the kingdom of God should be builded upon a stone, which the chief builders themselves should cast away as rubbish and nothing worth. And the meaning is, that the Messiah who is the foundation of the salvation of the Church, should not be chosen by the common voices of men: but when the chief rulers, to whom the care of the building is committed, should be against him, God would wonderfully exalt him by a secret and unhoped for power. But here are two things for us to behold: for God lest the endeavours of the wicked, which rise up to hinder the building of the Church should trouble us, he admonisheth us before, that it should so come to pass.  
Then he declareth withal, that in the erection of the kingdom of Christ, what soever men shall labour to the contrary, his power shall prevail, we must diligently observe both. It is wonderful that the author of salvation should be rejected, not by strangers, but by them of the household: and not of the foolish people, but of the governors themselves, who had the governance of the Church in their hands. Against such outrageous fury of men, faith must be nourished and supported, lest it should faint and fall away at the strangeness of the matter. Now we understand how profitable that forewarning was, which putteth the minds of the godly out of that fear, which they might otherwise conceive, at that sorrowful sight. For there is nothing more strange, than the members should rise against the head, the husbandmen against their Lord, the counsellors against their king, and the chief builders to cast away the foundation from the building. There is also more efficacy in the other clause, where God declareth that the wicked shall prevail nothing by rejecting Christ, but that he shall have his dignity whole and perfect: namely, that the faithful trusting in this promiss, might safely as out of a fort, laugh at the overthwart pride of men in rejecting Christ. For when they have done all that they may, yet Christ will in spite of them hold that place which his father hath given him. Though they which seem to have honour and power, shall forcibly set themselves against him, yet notwithstanding he will stand in his estate, and yield nothing at all unto them for all their wicked contempt. To be short, the power of God shall prevail, so that he shallbe the stone tried and precious, which shall uphold the Church, kingdom and temple of God.  
Further, he is called the head stone of the corner, not as that he were only a part of the foundation (when as it appeareth by other places, that the Church is firmly builded upon him alone) but the simple meaning of the Prophet was this, that he should be the chief stay of the building. Some do very curiously discourse of the word Corner, that Christ was placed in a corner, that he might join together two divers walls: namely, the Gentiles and the jews. Yet in my judgement David had no farther respect, then that the corner stone upholdeth the chief weight of the building.  
Now it is demanded why the spirit should call them Chief builders, which do only seek the ruin and destruction of the Church of God. For Paul doth therefore glory that he is a good master builder, 1. Cor. 3. 11. because he builded the Church upon Christ alone. The answer is easy. Though they unfaithfully did discharge the charge committed unto them, yet he granted them this title in respect of their calling. So deceivers have often the name of Prophets: and they are called shepherds which as wolves devour the flock. Neither do they get so much honour as shame by this title, while they root up the foundation of the Church of GOD, when they were appointed to be chief in building the same. Hereof is this profitable lesson gathered, that notwithstanding their lawful calling, they may be wicked and ungodly enemies of Christ, which should be his ministers.  
It is evident that the Priesthood of the law was ordained of God, and that the Lord committed the authority of governing the Church to the Levites: do they therefore faithfully discharge their office? should it become the godly to deny Christ to obey them? Now let the Pope go with his horned Bishops, and let them boast that they should be believed in all things, because they supply the place of shepherds. If we should grant that they are rightly called to the government of the Church: yet it is in vain that they challenge unto themselves more than the titles of the prelate's of the Church. But they have not so much as the title of a calling: for the whole order of the church was overthrown, that they might lift up themselves into this tyranny. But grant they do rightly challenge the ordinary jurisdiction, yet if they overthrow the holy house of God, they are to be accounted master builders but only in name. This doth not always fall out, that they to whom the government of the Church is committed, should reject Christ. For there were under the law many godly priests, and also in the kingdom of Christ, there were pastors, which laboured diligently and faithfully in building of the church: but yet because this must needs be fulfilled, it behoveth us wisely to discern between them. And the holy Ghost hath purposely forewarned us, lest any man should he deceived by a vain title and dignity of calling.  
This was the Lords doing. Because the common capacity of man could not conceive how the pastors of the Church themselves should reject the son of God their Prince, the Prophet calleth them back to the secret council of God, which though we cannot conceive in our understanding, yet may we behold and wonder at it. Therefore we must know that here is cut off all occasion of questioning, and expressly forbidden that no man should esteem or measure the nature of the kingdom of Christ by the reason of flesh. For the simplicity of it, is wonderful, which the Prophet exhorteth us to reverence, for that his will was so to abase it to the capacity of our understanding. Thou wilt allow no more of the kingdom of Christ, then seemeth probable to thee: and the holy Ghost saith that it is a mystery worthy of great admiration, because it is hid from the eyes of men. Therefore, so oft as there is mention of the beginning, restitution, state, and the whole preservation of the Church, let us remember not to consult with our senses, but give the honour to the power of God, and have his secret work in admiration. Here also is set down a secret opposition between God and men: for we are not only commanded to embrace the wonderful manner of governing the church, because it is the work of God, but we are also called back from that fond estimation of men, which often darkeneth the glory of God. As if the Prophet should have said, though men excel in glorious titles, yet he doth very overthwartly that shall oppose them against God, whereby the devilish wickedness of the Papists is confuted, which doubteth not to prefer the determination of their Church before the word of God. For whereof doth the authority of the word of God depend according to their opinions, but of the pleasures of men, so that there is no more authority left unto God, then that which he receiveth by the allowance of the Church. But the spirit teacheth us far otherwise in this place: namely, that assoon as the majesty of God shall appear, that all the world keep silence.  
43. Therefore say I unto you. Christ directed his speech thus far to the guides & governors, but before the people: but now he speaketh likewise to the people themselves, & he had good cause so to do, for that they assisted and holp the Priests and Scribes to hinder the grace of GOD. The Priests were the beginners of this mischief: but the sins of the people had already deserved to have so corrupt and degenerate pastors: to be short, the whole body was bend with like malice to resist God. And this is the cause why Christ pronounced the horrible vengeance of God so generally against them all. For as the priests were puffed up with their authority, so the rest of the people was proud of their pretenced title of adoption. Now Christ declareth that God is not bound unto them, and that it shall therefore come to pass, that the honour which they have made themselves unworthy of, shall be bestowed otherwhere. And this was once spoken to them, but it is written for all our sakes, that if God shall choose us for his people, that we become not wanton with a vain and wicked confidence of the flesh: but let us again endeavour to show ourselves such children towards him as he requireth. For if he spared not the natural branches, what shall become of them that are grafted in? Rom. 11. 21. The jews thought that the kingdom of God belonged unto them by right of inheritance, & therefore without all care they became hardened in their sins. We against nature do presently succeed in their place, and therefore it is much less tied unto us, except we be r●ted in true godliness. And as we ought to be afraid of this, that Christ saith, that they shall be deprived of the kingdom of God, which shall profane the same: so the perpetuity of the same which is here noted, may comfort all the godly. For Christ doth declare in these words, that though the wicked do beat down the worship of God amongst them, yet they shall not bring it to pass that the name of Christ should be abolished, and that true religion should pearish▪ because that God (in whose hand all the ends of the earth are) will find a seat and dwelling plate for his kingdom other where. Thy● moreover is to be learned out of this place that the Gospel is not therefore preached, that it should lie barren and idle, but that it might fructify.  
44. Whosoever shall fall on this stone. Christ doth more fully confirm the former sentence, that he loseth nor wanteth not any thing, by that the wicked do reject him, for though their obstinacy be hard as stone or iron, yet he will break them in their own hardness, & so his glory shall the more appear in their destruction. He saw a wonderful untowardness in the jews therefore it was necessary that this vengeance should in this order be severely pronounced against them, lest they should pearish in their security. This doctrine doth partly teach us with a tender and flexible heart, quietly to deliver ourselves to be tamed by Christ, partly also he confirmeth his against the overthwart and furious violences of the wicked, whom he will at the length most fearfully destroy. They are said to fall upon Christ, which thrust at him to overthrow him: not that they clinie up higher than he, but because their madness doth carry them so far forth, that they endeavour to pull Christ down from on high. But he declareth that they only prevail in this, that in this conflict they themselves shall be broken in pieces. But whereas they shall lift up themselves so proudly, he telleth them before, that they shall bring an other thing to pass: namely, that they shallbe ground to pieces under that stone, against the which they have so boldly thrust.  
45. They perceived that he spoke of them. The Evangelists do declare how little Christ profited among them, lest we should marvel because the doctrine of the Gospel doth not win all men at this day to obey it. Let us also learn that it cannot otherwise be, but that threats should make the wicked more and more mad. For as God sealeth his word in our hearts, so he also woundeth wicked consciences with his hot iron. Whereby it cometh to pass that ungodliness doth the more burn out and show itself. Therefore we must pray unto him to bring us to a willing fear, lest the naked fear of his vengeance should more exasperate us. That the only fear of the people restraineth them, that they lay not hands upon Christ, let us know that it was because God had bridled them. Whereby no small comfort doth also come to the faithful, when they hear that they are shielded by the hand of God, so that they escape as it were the jaws of death.  
Math. 22. Mark 12. Luke 20. 
15. Then went the pharisees & took counsel how they might tangle him in talk.  
16. And they sent unto him their disciples with the Herodians, saying: Master, we know that thou art true, and teachest the way of God truly, neither carest for any man: for thou considerest not the person of men.  
17. Tell us therefore, how thinkest thou? Is it lawful to give tribute unto Caesar or not?  
18. But jesus perceived their wickedness, and said: why tempt ye me, ye hypocrites?  
19 Show me the tribute money: and they brought him a penny.  
20. And he said unto them: whose is this image and superscription?  
21. They said unto him, Caesars. Then said he unto them: Give therefore to Caesar, the things which are Caesar's, and give unto God, those things which are Gods.  
22. And when they heard it, they marveled, and left him, and went their way.  
13. And they sent unto him certain of the pharisees, and of the Herodians, that they might take him in his talk.  
14. And when they came, they said unto him: Master, we know that thou art true, and carest for no man: for thou considerest not the person of men, but teachest the way of God truly. Is it lawful to give tribute to Caesar or not?  
15. Should we give it, or should we not give it? But he knew their hypocrisy, and said unto them: why tempt ye me? Bring me a penny, that I may see it.  
16. So they brought it, and he said unto them: whose is this image and superscription? and they said unto him, Caesar's.  
17. Then jesus answered, & said unto them: Give to Caesar, the things that are Caesar's, and so God, those that are Gods: and they marveled at him.  
20. And they watched him, and sent forth spies, which should sai●e themselves just men, to take him in his talk, and to deliver him unto the power and authority of the governor.  
21. And they asked him, saying, Master: we know that thou sayest, and teachest right, neither dost thou accept man's person, but teachest the way of god truly.  
22. Is it lawful for us to give Caesar tribute, or no?  
23. But he perceived their craftiness, and said unto them: why tempt ye me?  
24. Show me a penny, whose image & superscription hath it? They answered and said, Caesar's.  
25. Then he said unto them: Give then unto Caesar, the things which are Caesar's, and to God those which are Gods.  
26. And they could not reprove his saying before the people: but they marveled at his answer, and held their peace.   
When the pharisees had tried all other ways against christ, at the last they thought this the best way to destroy him, if they could deliver him to the governor as a seditious person, and one that sought after innovations. There was about that time a great question amongst the jews concerning tribute (as we have seen other where:) for when as the Romans had translated to themselves the tribute, which God in the law of Moses commanded to be paid to himself, the jews in all places were offended, & thought it a heinous offence, and not to be borne, that profane men should pull in this manner to themselves, that which of right appertained to God. Further, when as that paying of tribute appointed by the law, was a witness of their adoption, they thought themselves spoiled of the honour due to them. Now, the poorer any man was, the bolder he was in hope of his poverty, to raise stirs and tumults. Therefore the pharisees do devise this subtlety to catch Christ in, so that he should ensnare himself, which way soever he should answer. If he should deny to pay it, he should be guilty of sedition. But if he should grant that it should be paid of right, he should be accounted as an enemy to his own nation, and a betrayer of the liberty of their country. But this was their special purpose, to alienate the people from him. This is the catching which the Evangelists do note: for they think that they have so laid a snare on every side for Christ, that now he could not escape. But because they were his professed enemies, & knew that they were therefore suspected, they suborned some of their own disciples as Mat. reporteth. But Luke calleth them spies, or deceitful persons, which should fain themselves to be righteous, that is, they should pretend a simple & honest desire to learn. For this feigning to be righteous, is not generally taken, but is restrained to this present cause: for they should not have been admitted, but under pretence of a sincere affection & desire to learn: they join the Herodians to them, who had a greater favour to the Roman Empire, whereby they were the apt to lay an accusation to his charge. But it is worth the labour to note, how they being at sharp dissension amongst themselves, could yet agree together to destroy Christ, so great was their hatred against him. We have showed other where what manner of sect this was. For when as Herode was but half a jew, or a degenerate and adoulterous professor of the law, whosoever would keep the law exactly in every point, condemned him and his profane kind of worshipping: and he had his flatterers, which would cast a colour upon his corrupt doctrine. So besides other sects, there was also sprung up at that time a courtly religion.  
16. Master, we know. This is that righteousness which they dissemble, while they do flatteringly crouch unto Christ, as if they were desirous to learn, and they do not only pretend to be godly, but seem also to be well persuaded of his doctrine. For if they had spoken from their heart, this had been sincere dealing. So by their words there may be a definition gathered of a true and faithful teacher, such as they fain Christ to be. They say that he is true, & teacheth the way of God: that is, he that is a faithful interpreater of God, and that in truth, that is without any corruption. The way of God is opposed against inventions of men, and all foreign and strange doctrines: and truth is set against ambition, covetousness, and other wicked affections, which do usually corrupt the pure manner of teaching. Therefore we must account him for a lawful teacher, which bringeth not in the devices of men, nor departeth from the pure word of GOD, but delivereth as it were by hand, that which he hath learned from his mouth: further, with a sincere mind to do good he applieth the doctrine to the benefit & salvation of the people, and corrupteth it not with any corruption. As concerning this last clause, Paul, 2. Cor. 2. 17. in saying that he hath not made merchandise of the word of God, declareth that there are some, which are very expert: for they will not openly overthrow true doctrine, neither are they notorious for wicked doctrine: yet they will defile and corrupt the purity of doctrine: because they are either ambitious, or covetous, or changeable hither and thither after the desire of the flesh. Therefore he compareth them to vintner's or mixers, because they corrupt the sincere use of the word of God. That also is worthy to be noted, which these hypocrites do add withal, that Christ taught truly, because he regarded not the persons of men. For there is nothing that withdraweth teachers more from faithful and pure dispensing, than the having of respect unto men. For it is impossible that any man should serve God truly, which desireth to please men, Gala. 1. 10. men must be regarded: but not so as that we should curry favour with them by flattering them. To be short, that we may be sincere, it is necessary that we avoid acception of persons: for it darkeneth the light, and perverteth just judgement, as GOD doth often command in the law, Deuteronomy, 1. 16. 17. and 16. 19, and experience doth also declare the same. Therefore Christ in john, 7. 24. compareth together judgement according to the appearance, and righteous judgement, as things contrary one to the other.  
18. jesus perceived their wickedness. They used their words so, as if they differed nothing from the sincerest disciples. Therefore how could Christ know this, but because his spirit was the searcher of hearts? For man's conjecture could not smell out their subtlety, but because that he was God, he pierced into their hearts, so that their flatteries and feigned holiness was but a vain cover for them. Therefore before he gave any answer, he showed his deity in revealing their secret malice. Now sith the wicked do daily lay the like snares for us, and their inward malice lieth hid from us, we must pray that Christ would give us the spirit of discretion, and that he would bestow that as a free gift upon us, which he had by nature and of his own right. Further, how necessary it is that we should have this wisdom, it appeareth by this, that if we take not heed of the snares of the wicked, we shall make the doctrine of God subject to their slanders. Also that commandment of Christ that they should show their money, though it seemeth at the first to be of no moment: yet is it sufficient to break their snares, & to overthrow their devices. For therein he gave them a plain grant of obedience, so that Christ needed not to command them any new thing: The image of Caesar was upon the money. Therefore the authority of the government of the Romans was commonly allowed. Whereby it appeared that the jews had now of their own accord laid that law of paying tribute upon themselves: for they had granted the power of the sword unto the Romans. For they could not dispute of tribute alone: but this question dependeth of the whole government of the common wealth.  
21. Give unto Caesar, the things which are Caesar's. Christ declareth that there is no question to be made of that matter, when as the money declared the subjection of their nation: as if he should have said, if you think it absurd to pay tribute, be not subject to the Roman empire. But the money (which is a pledge of mutual fellowship and dealing between men) declareth that Caesar reigneth over you, and your own secret allowance declareth that the liberty which you pretend, is lost and taken away. And Christ's answer is not so indifferent, but that it delivereth the whole doctrine of the question proposed. For here is a plain difference put between the spiritual and politic government, which teacheth us that the outward obedience hindereth us not, but that we may with a free conscience serve GOD. For the purpose of Christ was to confute their error, which thought that they could not be the people of God, except they were set free from the yoke of all human authority. As Paul also doth diligently apply himself in this matter, least they should think that they could not serve God alone, if they should obey the laws of men, if they should pay tributes, and should submit their necks to bear other burdens. In sum he declareth that the law of GOD is not broken, nor his worship hindered, by the obedience of the jews to the outward politic government of the Romans.  
He seemeth also to reprove their hypocrisy, for that they carelessly suffered the worship of God to be defiled many ways: nay, they defrauded God wickedly of his power, and pretended only this great zeal in a matter of nothing, as if he should have said: you are very careful lest GOD should lose any of his honour, if you should pay tribute to the Romans. But you should rather apply yourselves to yield that worship to God, that he requireth of you, and also to give unto men that which belongeth to them. This seemeth not to be a fit division, for to speak properly, when we do our duty to men, we do thereby yield obedience to God. But Christ framing his speech to the capacity of men, thought it sufficient to distinguish the spiritual kingdom of God, from the politic order and state of this present life. Wherefore this difference must always be remembered, when the Lord will be the only lawgiver for the government of souls, the rule and order for worshipping him must be fetched out of his word, and we must only rest in that sincere worship, which is there described: and the power of the sword, and the laws and judgements are no hindrance, but that the worship of GOD may remain perfect amongst us. Now this doctrine reacheth farther, so that every man according to his calling may discharge his duty to men, the children to the parents, the servants may submit themselves willingly to their masters: other may be dutiful and obedient to others, according to the law of charity, so that God may always have the chief government: in respect of the which let whatsoever is due unto men be brought under, or holden as in a second degree, as men say. The meaning therefore is; sith that whosoever do weaken the politic estate, are rebels against GOD, the obedience towards Princes and Magistrates must always be joined with the worship and fear of God: but again, if Princes do challenge any thing to themselves, which belongeth to God: they are to be obeyed no further, than we may with a good conscience.  
22. They m●ruailed. Here also it appeareth how God turneth the wicked endeavours of his enemies to a contrary end, and he doth not only delude their hope and make it frustrate, but also driveth them away with shame.  
Sometime it shall fall out that though the wicked be overcome, yet they will not cease to murmurre: but though their frowardness will not be tamed, how many battles soever they do make against the word of God, so many victories are in his hand, that he may triumph over them and their head Satan. But in this answer the special purpose of Christ was to set forth his own glory, while he compelleth them to departed with shame.  
Math. 22 Mark. 12 Luk. 20. 
23. The same day the Saducees came to him, (which say, there is no resurrection, and asked him,  
24. Saying, master, Moses said, if a man die, having no children, let his brother marry his wife, & raise up seed unto his brother.  
25. Now there were with us seven brethren, and the first married a wife, and deceased: and having no issue, left his wife unto his brother.  
26. Likewise also the second, and the third, unto the seventh.  
27. And last of all the woman died also.  
28. Therefore in the resurrection, whose wife shall she be of the seven? for all had her.  
29. Then jesus answered & said unto them, ye are deceived, not knowing the scriptures, nor the power of God.  
30. For in the resurrection they neither mary wives, nor wives are beestowed in marriage, but are as the Angels of God in heaven.  
31. And concerning the rerection of the dead, have ye not read what is spoken unto you of God, saying.  
32. I am the God of Abraham, and the God of Isaac, and the god of jacob? God is not the God of the dead, but of the living.  
33. And when the people heard it, they were astenyed at his doctrine.  
18 Then came the Saducees unto him, (which say there is no resurrection) and they asked him, saying.  
19 Master, Moses wrote unto us, if any man's brother die, and leave his wife, and leave no children, that his brother should take his wife, and raise up seed unto his brother.  
20. There were seven brethren, and the first took a wife, and when he died left no issue.  
21. Then the second took her, and he died, neither did he yet leave issue, and the third likewise.  
22. So seven had her, and left no issue: last of all the wife died also.  
23. In the resurrection then, when they shall rise again, whose wife shall she be of them? for seven had her to wife.  
24. Then jesus answered and said unto them, are ye not therefore deceived, because ye know not the scriptures, neither the power of God?  
25. For when they shall rise again from the dead, neither men marry, nor wives are married, but are as the Angels, which are in heaven.  
26. And as touching the dead, that they shall rise again, have ye not read in the book of Moses, how in the bush God spoke unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of jacob.  
27 He is not the God of the dead, but of the living: ye are therefore greatly deceived.  
27. Then came to him certain of the Saducees (which deny that there is any resurrection) and they asked him.  
28. saying, Master, Moses wrote unto us, if any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.  
29 Now there were seven brethren, and the first took a wife, and he died without children.  
30. And the second took the wife▪ and he died chidlesse.  
31. Then the third took her: and so likewise the seven died, and left no children.  
32. And last of all the woman died also.  
33. Therefore at the resurrection, whose wife of them shall she be? for seven had her to wife.  
34. Then jesus answered and said unto them, the children of this world marry wives, and are married.  
35. But they which shall be counted worthy to enjoy that world, and the resurrection from the dead, neither marry wives, neither are married▪  
36. For they can die no more, for as much as they are equal unto the Angels, and are the sons of God, since they are the children of the resurrection.  
37. And that the dead shall rise again, even Moses showed it, besides the bush, when he said, the Lord is the GOD of Abraham, and the God of Isaac, and the God of jacob.  
38. For he is not the God of the dead, but of them which live: for all live unto him.  
39 Then certain of the Pharises answered, and said, Master, thou haste well said.  
40. And after that, durst they not ask him any thing at all.   
Hear we see how Satan gathereth all the wicked together, to overthrow the truth of God, which men in other things could not agree amongst themselves. For though there was great dissension between these two sects, yet they conspire together against Christ: so that the Pharises were not displeased that their doctrine was oppugned in the person of Christ. So at this day we see all the bands of Satan, though otherwise some of them are against others yet they rise from all places against Christ. And the Papists do bear so great hatred against the gospel, that they do gladly nourish Epicures, Libertines, and such other monsters, so that they may have their help to overthrow the Gospel. In sum we see that they came out of divers forts to assault Christ: and this came so to pass, because that all men generally hated the light of sound doctrine. But the Saducees move the question to Christ, so as under the colour of an absurdity, they might either draw him into an error, or if he should dissent, they might diffame him, and bring him into contempt amongst the rude and unlearned multitude. And it may be, that they were wont to trouble the Pharises before with the same objection, but now they lay the same snare for Christ.  
23. Which say that there is no resurrection. I have showed before of the beginning of the Saducees. They did not only deny the last resurrection of the flesh, but also the immortality of the soul, as Luke declareth, Act. 29. 8. And truly if the doctrine of the scripture be well considered, without the hopeof the resurrection the life of the soul shall seem to be a very dream. For God doth not say that the souls do so live after death, as if they should now enjoy the present glory and blessedness: but he suspendeth their hope unto the latter day, I grant that the Philosophers, which were ignorant of the resurrection of the flesh, spoke many things of the immortal essence of the soul: but they speak so fondly of the estate of the life to come, that their writings are to no purpose. But sith the scripture saith, that the spiritual life dependeth of the hope of the resurrection, and that the souls separated from the bodies have respect to that, whosoever denieth the resurrection, doth also deny the immortalyty of souls. But here is to be seen the horrible confusion of the jewish Church, that the chief masters of their religion took away the hope of the life to come: so that after death there should be no difference between men and beasts. They did not deny a holy & righteous life, neither were they so profane as to account the worship of GOD a needless matter, (but they rather acknowledged God to be the judge of the world, & that all things appertaining to man are governed by his providence:) but sith they tied aswell the reward of the godly, as the pains due to the wicked, to this present life, though they had said truly, that every man is now handled equally, according to his desert: yet this was too preposterous, to shut up the promises of God into so narrow corners.  
Now experience doth evidently declare, that their folly was too gross, sith it is evident that the reward which is laid up for the good, is deferred to an other life, and the punishments are not powered upon the wicked in this world. To be short, there cannot be imagined any thing more absurd than this fantasy, that men created after the image of God, should perish like beasts. But how vile and monstrous a matter was this, when as some opinion at the least of the life to come remained every where amongst the profane and blind Idolaters of the Gentiles, that this seed of godliness should be abolished amongst the jews the peculiar people of God. What should I say, that when they saw the holy Fathers, that they made haste to the heavenly life, and the covenant which God made with them is spiritual and eternal, must they not be more blind than blocks, which could not see in so clear a light? But first this was a just reward for them, which had rent the Church of God into sects: then God in this manner revenged the wicked contempt of his doctrine.  
24. Master, Moses said Sith it might have sufficed to have proposed the matter simply, to what end made they such a preface? namely, they do craftily pretend Moses name, to prove those marriages lawful, which were made not after the pleasure of men, but by the commandment and ordinance of God himself: also it is necessary that God himself should agree with himself. This therefore was their snare, if God will in time to come gather the faithful into his kingdom, then will he restore unto them that which he had given them in the world: therefore what shall become of that woman, whom God had given to seven men? So all the godless and Heretics do frame their cavils, wherewith they could deform the true doctrine of godliness, and make the servants of Christ ashamed: yea the Papists endeavouring to entrap us as past all shame, do openly scorn at God and his word, Therefore it is not without cause that Paul, Tit. 1. 9 would have the doctor furnished with weapons, wherewith he may drive back the enemies to the truth. As concerning this law, wherein GOD commandeth the next kinsmen in blood to succeed the dead in marriage, if the first should die without children, this was the reason, that the woman which was married into any family should receive seed thereof. This must not be understood of natural brethren, but of cosines and such like: for it were incest to marry within the degrees forbidden by the law.  
29. Ye are deceived, not knowing the Scriptures. Though Christ speaketh to the Saducees, yet this reproof doth generally belong to all devisers of false doctrines. For sith God doth plainly show himself unto us in the Scriptures, the ignaraunce of them is the fountain and cause of all errors. But this is no small comfort to the godly, that they shallbe safe and out of the danger of error: so long as with an humble and modest desire to learn they shall seek in the scriptures what is right and true.  
Christ's joining the power of God with his word, is to be referred to the circumstance of this present matter: because the resurrection far exceedeth the capacity of man's understanding, it will be incredible unto us, until our minds behold the great power of God, which is able to subdue all things to himself: as Paul teacheth, Phylippians, 3. 11. Further, it was necessary that the Sadduces should be deceived: because they did falsely measure the glory of the heavenly life with the present estate. Yet, in the mean season do we teach that they do judge and speak rightly and wisely of the mysteries of the kingdom of heaven, which do join the power of GOD together with the scriptures.  
30. They are as the Angels of God. He meaneth not that the children of God shallbe when they are risen, in all things like unto the angels, but so far as they shall be free from all infirmity of this present life: as if he should say, that they were no more subject to the things which this transitory and corrupt life hath need of. Luke doth more plainly set forth the reason of the similitude, because they could not die again: therefore they should not bring forth their fruit, as upon earth. And he speaketh of the faithful only, because there was no question of the reprobate. But it is demanded why he saith, that they shall then be the sons of God, because they shallbe the children of the resurrection, sith the Lord doth vouchsafe this honour to his faithful ones, though they be shut up in the prison of the frail body. And how should we be the heirs of eternal life, if God should not acknowledge us now for children?  
I answer, after we are grafted into the body of Christ by faith, God adopteth us for children, and the spirit is a witness, seal, mark & pledge of this adoption, so that in hope hereof we may freely cry, Abba, Father, Rom. 8. 15. Gal. 4. 6. But though we know that we are the sons of God, yet because it doth not yet appear what we shall be, until we be trasfigured, and see him in his glory, as he is, we are not in effect accounted as sons. And though we be regenerate by the spirit of God, yet, because our life is hid as yet, the manifestation of the same shall make a true and perfect difference between us and strangers. In this sense is our adoption deferred by Paul to the Rom. 8. 13. to the last day.  
LV. 37. And that the dead shall rise again. After Christ had confuted that absurdity objected against him, now he confirmeth the doctrine of the last resurrection by the testimony of the Scripture. And we must keep this order, that the enemies of the truth having their quarrels answered, may understand that they strive against the word of GOD. For until they be overcome by the testimony of the scripture, they may always murmurre and grudge. Christ citeth a place out of Moses, because he had to do with the Sadduces, who gave but small credit to the Prophets, at the most they accounted no better of them, than we do of the book of Ecclesiasticus, or the history of the Macchabees. Also seeing they alleged Moses, he had rather turn him back again upon the, then to object any one of the Prophets. Further, he had not this purpose, to gather all the places of scripture that served for this purpose: as we see the Apostles in like manner did not always use all the testimonies that served for the same matter. Yet Christ did not unadvisedly make choice of this place before the rest: but chose it with great judgement (though at the first sight it seemeth to be hard:) because the jews should especially account of that, and remember it: sith it declareth that the Lord did therefore redeem them, because they were the children of Abraham.  
God saith that he came thither to help the afflicted people: but he addeth withal, that he acknowledged that people for his, in respect of the adoption, and for the covenant made with A braham. How cometh it to pass, that God should have regard rather of the dead, then of them which live: but because he gave the greatest honour to the fathers, with whom he had made his covenant? But how should they be so excellent and honourable, if they were dead? This relation doth evidently set forth this matter also. For as there can be no father without children, nor a king without a people: so the Lord cannot properly be called god but of the living. Christ doth not reason so much of the common manner and phrase of speech, as of the promise which is included in these words. For the Lord doth offer himself of this condition to be our God, that he might have us again to be his people: which one thing is sufficient to strengthen the hope of the full and perfect blessedness. Hence came that saying of the Church set down by the Prophet, Haba. 1. 12. Thou art our God of old, we shall not die. Therefore when he promiseth to save all them, whose God he saith he is: and this being spoken of Abraham, Isaac and jacob after their death, it followeth that there remaineth hope of life even for the dead. If any man object that the souls may live, though the bodies rise not again▪ I answered a little before, that these two are joined together: because the souls being not yet in their estate, do aspire to the inheritance laid up for them.  
38. For all live unto him. This manner of speech is diversly used in the Scriptures: but Christ here meaneth, that the faithful do live in heaven with God after they pass out of the world: as Paul to the Ro. 6. 10. saith, that Christ after he was received into the heavenly glory, liveth to God: because he is exempted from the infirmities and troubles of this transitory life. But Christ doth purposely declare here, that we must not judge of the life of the godly after the sense of flesh and blood because it is hidden in the secret custody of God.  
For if they be almost like unto the dead, while they wander in the world, much less doth there appear any token of life in them after the death of the body. But God is faithful, so that beyond the capacity of men he will keep them alive before him.  
39 Then certain of the Pharises answered. It is evident that they were all maliciously bend, but by the power of God was this confession wrested out of some of the Pharises. Though they wished that Christ might have been overcome, and have been put to silence with shame: yet because they saw themselves armed by his answer against the contrary faction, ambition causeth them to triumph at the victory gotten. It may be also that for envy they would not have Christ overcome by the Saducees. But by God's wonderful providence it cometh to pass, that even his greatest enemies should subscribe to his doctrine. Their boldness also was bridled, not only because they saw Christ prepared to withstand all their assaults: but because they feared they should have the foil with shame, as they had oft received before. Further, because they were ashamed, by silence they granted him the victory: so that his credit increased so much the more amongst the people. And in Matthewes words that they wondered all at his doctrine, it is to be noted, that the doctrine of godliness was at that time corrupted with so many corrupt and cold commentaries, that it might well be accounted as a wonder, that the doctrine of the resurrection was so readily and so aptly proved by the law.  
Mat. 22. Mark. 12 Luk. 10. 
34. But when the Pharises had heard that he had put the Saducees to silence, they assembled together.  
35. And one of them which was an expounder of the law, asked him a question, tempting him, and saying.  
36. Master, which is the great commandment in the law?  
37. jesus said to him, thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy mind.  
38. This is the first and the great commandment.  
39 And the second is like unto this, thou shalt love thy neighbour as thyself.  
40. On these two commandments hangeth the whole law and the Prophets.  
28. Then came one of the Scribes that had heard them disputing together, and perceiving that he had answered them well, he asked him which is the first commandment of all?  
29. jesus answered him, the first of all the commandments is, hear Israel, the Lord our God is the only Lord.  
30. Thou shalt therefore love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.  
31. And the second is like: that is: then shalt love thy neighbour as thyself. There is none other commandment greater than these.  
32. Then the Scribe said unto him, well master, thou hast said the truth, that there is one God, and that there is none but he.  
33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, & to love his neighbour as himself, is more than all burnt offerings and sacrifices.  
34 Then when jesus saw that he answered discreetly, he said unto him, thou art not far from the kingdom of God. And no man after that durst ask him any question.  
25. Then behold a certain expounder of the law stood up, and tempted him, saying, master, what shall I do, to inherit eternal life.  
26. And he said unto him, what is written in the law? how readest thou?  
27. And he answered, and said, thou shalt love thy Lord God with all thine heart, and with all thy soul, and with all thy strength, and with all thy thought, and thy neighbour as thyself.  
28. Then he said unto him, thou hast answered right: this do, & thou shalt live.  
29. But he willing to justify himself, said unto jesus, who is then my neighbour?  
30 And jesus answered, and said, a certain man went down from jerusalem to jericho, and fell among thieves, and they rob him of his raiment, and wounded him, and departed, leaving him half dead.  
31. And by chance there came down a certain priest that same way, and when he saw him, he passed by on the other side:  
32▪ And likewise also a Levit, when he was come near to the place, went and looked on him, and passed by on the other side.  
33 Then a certain Samaritan, as he iourneied, came near unto him▪ and when he saw him, he had compassion on him.  
34. And went to him, and bound up his wounds, and powered in oil and wine, and put him on his own beast, & brought him to an inn, and made provision for him.  
35 And on the morrow, when he departed, he took out two pence, and gave them to the host, & said unto him, take care of him, and whatsoever thou spendest more, when I come again, I will recompense thee.  
36. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?  
37. And he said, he that showed mercy on him, them said jesus to him, go, and do thou likewise.   
Though those things which Matthew in the 22. chapter, and Mark in the 12. do report, have only something in them like to this history, and be not one: yet I have chosen to set it down in this place, because that when Matthew and Mark do say, that this was the last question, wherewith the Lord was tempted, Luke maketh no mention of that matter: And he seemeth to omit it of purpose: because that he had reported it other where. Yet I do not say that it is one and the same history: for Luke hath some things diverse from the other two. They all agree in this, that a Scribe moved this question to tempt Christ. But he whom Matthew and Mark do make report of, at the length departeth well affected: for he yieldeth to Christ's answer, and showeth a token of a mild spirit apt to be taught. Note also that Christ likewise saith, that he is not far from the kingdom of heaven. But Luke bringeth in an obstinate man, swelled with pride, in whom there appeareth no token of repentance. And it may be said without absurdity, that this question of the true righteousness and observation of the law, and of the rule of good life was oft moved to Christ. But whether Luke reporteth this in an other place, or whether he pretermitted that other question (because that former history was sufficient in respect of the doctrine) the likeness of the doctrine seemeth to require, that I should confer the three Evangelists together.  
Now it must be considered what occasion moved this Scribe to ask this question of Christ: which was because he was an interpreter of the law, and was offended at the doctrine of the Gospel, because he thought that the authority of Moses was thereby diminished. But he did it not so much of zeal to the law, as that he took it disdainfully, that his master should lose any honour. Therefore he demandeth of Christ whether he would profess any thing more perfect then the law. For though he uttereth not this in words, yet his captious question tendeth to this, to bring Christ to be hated of the people. Further, Matthew and Mark do not attribute this subtlety to one man only, but they do teach that the matter was done by agreement: and that one was chosen out of the whole company, who seemed to excel the rest in wit and learning. Luke also doth somewhat differ from Matthew and Mark in the manner of moving the question. For in him the Scribe demandeth what men should do to attain eternal life: and in the other two, what is the greatest commandment in the law. Ye● it is to one end: for he assaulteth Christ subtly, so that if he could draw any thing out of his mouth that differed from the law, he might shake him up as an Apostata, and an author of wicked backsliding.  
LV. 26. What is written in the law? He heareth another manner of answer of Christ, than he looked for. And Christ showed no other rule of a holy & righteous life, than that which was delivered in the law of Moses: because that the chief perfection of righteousness is contained under the perfect love of God, and of our neighbours. Yet it must be noted that Christ spoke here of the means to obtain salvation, according to the question that was moved to him. For he doth not plainly teach here as he doth otherwhere, how men should come to eternal life: but how they should live, that they might be accounted righteous before God. It is evident that the law teacheth men how they should frame their life, to purchase their own salvation before God. But that the law can do nothing but condemn, and is therefore called the doctrine of death, and is said to increase transgressions (Rom. 7. 13.) the fault is not in the doctrine, but in us, because it is impossible for us to perform that which he commandeth. Therefore though no man is justified by the law: yet the law itself containeth the chief righteousness: for it doth not deceitfully promise salvation to them that follow the same, if any man doth fully observe whatsoever it commandeth. Neither should this manner of teaching seem absurd to us, that God should first require a righteousness of works, and should after offer it freely without good works: because it is necessary for men▪ to acknowledge their own just damnation, that they might be driven to fly to the mercy of God. Therefore Paul doth compare both the righteousnesses together (Rom. 10. 5.) that we might know that God justifieth us freely, because we have no righteousness of our own. But Christ applied himself in this answer to the Lawyer, and had respect to the manner of the question moved. For he demanded not whence they should seek their salvation, but by what works it should be attained.  
MAT. 38. Thou shalt love the Lord. Mark setteth down a preface, and saith that the God of Israel is the only Lord. In which words GOD would set forth the authority of the law two ways. For this should be both a sharp spur to stir us up to worship God, while we are certainly persuaded that we worship the true maker of heaven & earth, for doubting doth naturally make us slothful, and it doth sweetly allure us to love him, because that he adopteth us of his free grace to be his people. Therefore lest the jews should be afraid (as it commonly useth to be in things that are doubtful) they hear that the true and only GOD prescribeth them this rule for them to live by. And lest that distrust should draw them back, God cometh to them familiarly, and commendeth his free covenant unto them. Yet notwithstanding it is not to be doubted, but that God would make himself known from all Idols, lest the jews should be drawn away, but should keep themselves in the true worship of him alone. But now if no uncerteinety can hinder the miserable Idolaters from following their love with a mad heat, what excuse shall the hearers of the Law have, if they become slothful, when God hath revealed himself unto them? That than which followeth is a brief sum of the law, which Moses also setteth down. For when as the law was divided into Tables, of the which the first commandeth the worship of God, the second charity, Moses gathered this sum well and wisely, that the jews might know what GOD required in every of the commandments. But though it is meet that GOD should be beloved far otherwise then men: yet it is not without cause that for worship or honour God should require us to love him: for by this means he declareth that no other worship pleaseth him, then that which is done of a free wil For he will yield himself to a right and true obedience to God, that loveth him.  
Furthermore, because the wicked and corrupt affections of the flesh do withdraw us from a right course, Moses declareth that our life shall then be well brought into order, when the love of God shall possess all our senses. Let us therefore learn that the love of GOD is the beginning of godliness: for God refuseth all obedience of men, which cometh of constraint, and will be worshipped willingly and freely. Yet let us learn that under the love of GOD is noted the reverence which is due unto him. Moses addeth not the mind, but only maketh mention of the heart, the soul and the strength. And though this partition into these four parts is the fuller, yet it altereth not the sense. For when Moses would summarily declare that God should be beloved perfectly, and that what power soever is in men, should be employed this way, it was sufficient for him to add strength to the soul & hart, and so to leave no part of us void or without the love of God. Also we know that the He brews do sometime note the mind by this word heart, especially where it is joined with this word soul. But I do not labour much to show what the mind doth differ from the heart aswell in this place, as in that of Matthew, except that it signifieth a higher seat of reason, from whence all counsels and thoughts do proceed. But by this short sum it appeareth that God in giving the law and commandments respecteth not what men can do, but what they should do. For it cannot be that the perfect love of God should reign and rule in this infirmity of the flesh. For we know how all the senses of our mind are bend to vanity. Lastly we do gather hereby that God doth not stay upon the outward show of works, but doth especially require the inward affection, that good fruits may grow of a good root.  
39 The second is like to this. He placeth love and charity amongst men in the second place, because the worship of GOD is first in order. And he saith that the commandment of loving the neighbours is like to the first: because it dependeth of it. For sith every man is given to self love, true charity towards our neighbours cannot be found any where, but where the love of God reigneth. For the love wherewith the children of the world do love one another is to be bought and sold: for every man careth for his own profit. Again, it is impossible that the love of God should reign, but that brotherly love amongst men should spring out of it.  
Also, when Moses commandeth us to love our neighbours as ourselves, he would not set the love of ourselves first, that every man might love himself first, and then his neighbours (as the sorbonical Sophisters do cavil, that the ruled is inferior to his rule) but sith we are given too much to ourselves, Moses reproving this fault, set our neighbours in equal degree with us: as if he should forbid every man neglecting others, to have care of himself: because that charity joineth all into one body. And correcting self love, which divideth men asunder, he bringeth them all back to a common society, and as it were to a mutual embracing one of another. Whereby we gather that Paul doth not without cause call it the band of perfection, Coloss. 3. 14. and the fulfilling of the law, Romans, 13. 10: Because that all the commandments of the second Table should be referred to it.  
LV. 28. Do this, and thou shalt live. I have showed somewhat before how this promise agreeth with the free justification by faith. For God doth not therefore justify us freely by grace: because the law doth not show and describe a perfect righteousness, but because that we fail in the observation of the same: and therefore he saith, that we cannot live by the same, because it is weak in our flesh. So that these two do ●gree well together: the law teacheth how men shall be justified by works, and that no man shall be justified by works, because the want is not in the doctrine of the law but in men. Yet was it Christ's purpose to take away that objection: because he knew that the rude and unlearned people murmured against him, as if that he should go about to overthrow the law, as it is the perpetual rule of righteousness.  
29. But he willing to justify himself. This question might seem to serve nothing to the justifying of man. But if we remember that which is said other where, that men's hypocrisy is most found out in the second table (for while they feign themselves to be great servers of God, they do openly deal uncharitably towards their neighbours) and thereby it may be easily gathered that the pharisee used this shift: that being covered under this false cloak and colour of holiness, he might not be brought forth into the light. Therefore when he perceiveth that the examination of his charity would make against him, lest that he should be found a transgressor of the law he seeketh starting holes in the name of a neighbour. And first we see that the Scribes had herein corrupted the law, because they accounted none others for their neighbours, but they which were worthy of it. And thereof was that as a general rule received amongst them, that it was lawful to hate their enemies. For this was one means that the hypocrites used to clear themselves of guiltiness, to draw back as much as they could, lest their life should be brought to be judged by the law.  
30. jesus answered. Christ might have taught simply that the name of a neighbour doth generally belong to every man, because that all mankind is joined and knit together with a certain holy band of fellowship. And surely the Lord set down this name in the law for no other cause, but that he might gently allure us to love one another. The commandment had been plainer thus, Love every man as thyself: but because that men are so blinded in their own pride, that every man liketh so well of himself, that he scarce thinketh others worthy of the like estate, but withdraweth their duties from them, the Lord therefore of purpose calleth all neighbours, that the affinity itself might join them together one to another. Therefore that any man may become our neighbour, it sufficeth that he is a man: for it is not in our power to blot out that nature common to all. But the purpose of Christ was to draw such an answer out of the Pharisee, as that he might thereby condemn himself. For sith that this masterly determination had taken place amongst them, that no man is our neighbour, but he which is our friend: if Christ had precisely asked him the question, at one word he would never have granted, that all men are comprehended under this name neighbour: which he urgeth him to confess by the similitude, which he bringeth forth. And the sum is, that the greatest stranger is our neighbour: because GOD hath so tied all men together, that every of them should help others. Yet at the first he doth properly rebuke the jews and Priests, because that when they boasted themselves to be the Sons of one Father, and that they were separate from all other nations by a privilege of adoption, that they might be God his holy inheritance: yet they despised and had each other in barbarous and beastly contempt, as if there were no neighbourhood between them. For it is not to be doubted but that Christ describeth this cruel neglect of charity, whereof they were guilty. But, as I said, this is the chief purpose, the neighbourhood which bindeth us to do each for other, is not tied to friends or kinsfolks, but to belong to all mankind.  
To prove this, Christ compareth the Samaritan to the priest & the Levit. It is very well known how the jews hated the Samaritans with a mortal hatred: so that there was great discord even amongst them that dwelled near together.  
Now, saith Christ, a jew, a citizen of jericho, when as he journeyed to Jerusalem, being wounded of thieves, was neglected aswell by the Levite as by the Priest, which came by him, as he lay half dead: but he was lovingly provided for by the Samaritan: and at the length he asketh which of the three was neighbour to this Iew. This subtle Doctor could not shift away, but that he must prefer the Samaritan before the other two. For here may be seen, as in a glass the fellowship and neighbourhood of men, which the Scribes endeavoured to wipe away with their wicked cavil. And the mercy which this enemy showed to the jew, declareth by the direction and instruction of nature, that man was made for man's sake: whereof the mutual bond of neighbourhood amongst all men is concluded. The Allegory which the patrons of free will do coin out of this place is so foolish, that it needeth not to be confuted. In their opinion the condition of Adam after his fall is described under this figure of the wounded man. Whereof they infer that the power to do well was not altogether quenched in him: because it is said only, that he was half dead. As though that it should be Christ's purpose to speak in this place of the corruption of man's nature, and to show how deadly or curable a wound Satan gave Adam: and as though he said not plainly, and without a figure, john 5. 25. All men are dead, but they whom he maketh alive by his voice.  
The other Allegory hath no more colour in it: which yet is so much accepted, as that it is received for an oracle almost by all men's allowance. They imagined this Samaritan to be Christ, because he is our keeper: they say that wine and oil were powered into the wound, because that Christ healeth us with repentance and the promise of grace. They have forged a third subtlety, that Christ doth not restore to health presently, but committeth us to the Church, as to an Inn keeper, to be healed by little and a little. I grant that every of these is very plausible: but the Scripture must be more reverenced, then to take this liberty thus to alter the sense of the same. But it is manifest to every man, that these imaginations were devised by curious men against Christ's mind.  
MAT. 40. In these two commandments. Now I return to Matthew, where Christ saith, that all the law and the Prophets dependeth upon these two commandments: not that he would restrain the whole doctrine of the Scripture to this: but because that whatsoever is commanded any where of the rule of holy and righteous life, should be referred to these two heads. For Christ doth not generally declare what the law and the Prophets do contain: but in his speech he saith that nothing else is required in the law and the Prophets, but that every man should love God and his neighbours: as if he should have said, the sum of a godly and upright life is contained and included in the worship of GOD and love of men: as Paul saith, Romans, 13. 10. that love is the fulfilling of the law. Wherefore certain ignorant people do wickedly snatch at this saying of Christ: as if that we should search no further in the law and the Prophets. For, as there is a difference between the promises and the commandments: so Christ doth not generally declare in this place what must be learned out of the word of God: but according to the circumstance of the matter he showeth to what end all the commandments are directed: yet the free remission of sins, whereby we are reconciled to God, the hope of calling upon God, the mark of our inheritance to come, and all other parts of faith, though they have the highest place of the law, do not depend upon these two commandments. For it is one thing to demand that, which is due, and another thing to offer, that which we want. Mark noteth the same thing in other words, that there is none other commandment greater than these.  
MAR. 32. Well Master, thou hast said the truth. Only Mark maketh mention that the Scribe was humbled. And it is worthy to be noted, that he which maliciously and deceitfully assaulted Christ, did not only with silence give place to the truth, but he subscribeth to Christ openly and freely. So we see that he was not one of that sort of enemies, whose obstinacy was incurable: for though they should be overcome a hundred times, yet they do not cease to set themselves against the truth every way. But it is to be gathered by this answer, that Christ did not precisely comprehend the rule of life in two words only: but as occasion was given, he enueighed against the feigned & counterfeit holiness of the Scribes: who giving themselves only to outward ceremonies, made no account almost of the spiritual worship of God▪ and there was no great reckoning of charity amongst them. And though the Scribe had some such corruptions: yet, as it cometh sometimes to pass, he had conceived the seed of true knowledge out of the Law, which lay hid and smothered in his heart, and by reason hereof he yieldeth & suffereth himself to be reclaimed from that corrupt course. This yet seemeth not to fall out well, that the sacrifices, which are part of the worship of God, and appertain to the first table of the law, should be less esteemed than charity towards men. The answer is, though the worship of God is far more excellent and precious than all the duties of a righteous life: yet the outward exercises of them are not of themselves of that value, as to overthrow charity. For we know that charity pleaseth GOD simply and of itself, when as he doth not regard nor allow of sacrifices but to an other end. Note that he speaketh here of naked and vain sacrifices: for Christ doth oppose a feigned kind of holiness against true and sincere honesty.  
The same doctrine is found also in diverse places of the Prophets, that the hypocrites might know that the sacrifices are of no value, which are not offered in spirit and truth: for God is not pleased with the sacrifices of beasts, where charity is neglected.  
34. Then, when jesus saw. It is uncertain whether this Scribe did profit any further afterwards or no: but because he showeth himself apt to be taught, Christ reached his hand forth unto him, and teacheth us by his example to help them, in whom there appeareth some beeginning either of readiness to be taught, or of right understanding. For it seemeth that Christ said, that this Scribe was not far from the kingdom of heaven for two causes: namely, because he would yield to his duty, and did wisely discern the outward profession of the worship of God, from the necessary duties of neighbourhood. Further, Christ told him that he was not far from the kingdom of GOD, not so much to praise him, as to exhort him to go forward, and in his person he encourageth us all, that being once entered into the right way, we should go the cheerefullier forward. By these words we are also taught, that many while they are yet in error, do yet with closed eyes come to the way, and are by this means prepared, to run in the race of the Lord when time shall serve. That which the Evangelists do say that the mouths of the adversaries were stopped, so that they durst not tempt Christ any more, must not so be taken, as if they ceased and left of their obstinate frowardness. For they fretted inwardly as wild beasts use to do, when they are shut up in caves, or as fierce horses do bite upon the bridle. But the more they showed themselves hard hearted, and their rebellion not to be vanquished, the more notable triumph did Christ get upon them both.  
And this his victory must not a little encourage us, never to be amazed in defending of the truth, being sure of the success. It shall come oft times to pass, that the enemies shall frowardly lift up themselves even to the end: but God will bring it to pass at the length, that this madness shall fall upon their own heads, and the truth shall notwithstanding proceed with the victory.  
Math. 22. Mark. 12. Luk. 20. 
41 While the Pharises were gathered together, jesus asked them▪  
42. Saying, what think ye of Christ? whose Son is he? They said unto him David's.  
43 He said unto them, how then doth David in spirit call him Lord, saying▪  
44 The Lord said to my Lord, sit at my right hand, till I make thine enemies thy feotestoole?  
45 If then David called him Lord, how is he his son?  
46 And none could answer him a word, neither durst any from that day forth ask him any more questions.  
35 And jesus answered and said, teaching in the Temple: How say the Scribes that Christ is the son of David?  
34 For David himself said by the holy Ghost, the Lord said to my Lord, sit at my right hand, till I make thine enemies thy footstool.  
37 The● David himself calleth him Lord: by what means is he then his son? And much people heard him gladly.  
41 Then he said unto them, how say they that Christ is David's son?  
42 And David himself saith in the book of the psalms, The Lord said unto my Lord, sit at my right hand,  
43. Till I shall make thine enemies thy footstool.  
44 Seeing David calleth him Lord, how is he then his son?   
42. What think ye of Christ? Mark and Luke do more plainly declare, why Christ asked this question: namely, because the Scribes had this corrupt opinion amongst them, that the promised Redeemer should be some one of the sons and successors of David, who should not bring with him any thing more excellent than the nature of man.  
For presently even from the beginning, Satan endeavoured by all the means he could, to thrust in some feigned Christ, who should not be the true mediator between God and men. Because that God had so often promised that Christ should come of the seed or loins of David▪ this persuasion was so deeply settled in the hearts of all men amongst the jews, that they would never be drawn from this persuasion, to believe that he should not have the nature of man. Therefore Satan suffered them to acknowledge Christ to be very man, and the son of David, because he should have tempted in vain, to overthrow this article of the faith: but that which was worse, he spoiled him of his godhead, as if he should be some one of the sons of Adam. And by this means the hope of the eternal life to come, and the spiritual righteousness was abolished. But since that Christ came into the world, heretics have endeavoured by many engines or snares to overthrow sometime his manhood, sometime his godhead, lest that he should have full power to save us, or least that we should have familiar access unto him. Further, sith that the hour of death was now at hand, the Lord himself would make his godhead known, that all the godly might without fear put their confidence in him. For if he were only man, it were neither lawful to glory in him, nor to hope to be saved by him. Now we understand his purpose, that he showed himself to be the son of God, not so much for his own sake, as that he might establish our faith on his heavenly power. For as the infirmity of the flesh, wherein he came near to us, maketh us bold to approach near unto him: so if that only should be before our eyes, it would rather fill us with fear and desperation, then make us to be of good hope. Yet it is to be noted, that the Scribes are not reprehended, because they taught that Christ should be the son of David, but because they imagined Christ to be mere man, who should come from heaven, to take upon him the nature and person of a man. Neither doth the Lord speak these words expressly of himself: but he simply showeth that the Scribes were in a wicked error, which only looked for a Redeemer from the earth, and of the progeny of man. But though it was an old opinion amongst them, yet we gather by Matthew, that they were asked before the people what they thought.  
43. How then doth David in spirit. The saying of Christ that David spoke in spirit, is a forcible and vehement speech. For he opposeth the prophesy of a thing to come, to the testimony of a thing present. For by this saying he preventeth the cavil wherewith the jews do flee away at this day. They say that the kingdom of David was commended with this commendation, as if that God who had appointed him to reign, would rise against the furious endeavours of his enemies, and he sayeth they shall prevail nothing against the will of God. Lest the Scribes should object any such thing, Christ sayeth before, that the Psalm was not made nor spoken of the person of David, but was spoken by the spirit of prophesy, describing the kingdom of Christ which was to come: so also it is easy to be proved out of the text, that the words which are read in that place, can neither agree unto David, nor to any other earthly kings. For David in that place doth bring in a king adorned with a new priesthood, whereby it was necessary that the old shadows of the law should be abrogated.  
Now it is to be seen how he proveth that Christ should be of greater excellency, then that he could be begotten of the seed of David only: Namely, because that David, who was the king and head of the people, calleth him Lord. Whereof it followeth, that in him there was somewhat more than a man. Yet the reason seemeth to be very weak & cold: because it may be excepted, that when he gave this Psalm to the people to be song, not having respect of his own person, he gave Christ authority over others. But I do take exception to the contrary, when as he was one of the members of the Church, there was nothing more unlikely, then that he would deprive himself of the common doctrine. Here he commandeth all the children of God to rejoice as it were with one voice, for that they should be safe under the defence of the heavenly and victorious king. If he should be separate from the body of the church, he could not be a partaker of the salvation promised in Christ. If this were the speech of a few, the kingdom of Christ should not extend so far as to David. But now neither he, nor any other, can exempt himself from his subjection, but that withal he must fall away from the hope of eternal salvation. Therefore sith a better thing could not befall unto David, then to be comprehended within the compass of the church, he made this Psalm aswell for himself as for the rest of the people. In sum, by this title Christ is appointed to be the chief and only king, that should reign over all the faithful. Neither may there be any exception admitted, but where the redeemer is made governor of the church, all men should be brought to one order. Wherefore it is not to be doubted but that David would submit himself to his government, that he might be accounted amongst the people of God. But now here ariseth an other question: could not God have raised up some man whom he might have made the redeemer, that might have been David's Lord, though he was his son: For the substantial name of God is not here set down, but only Adenai, which is oftentimes given also to men. I answer, Christ taketh it for granted, who is exempted from the number of men, & is exalted to that degree of honour, that he should be the chief head of the church, that he was not mee●e man, but also endued with the majesty of God, for the eternal God who challengeth this with an oath to himself alone, that every knee should bow before him, Isa. 45. 23. & 42. 8. He also sweareth that he will not give his glory to another, Ro. 14. 11. And Paul saith, Phil. 2. 9 while Christ was made king, he had a name given him, which is above every name, that before him every knee should bow. And though Paul had never spoken it, yet so it is, that Christ is therefore above David & all other holy kings, because that he is also above angels. Which could not befall to any man which is a creature, except the same were also GOD manifested in the flesh. I grant that he doth not here expressly, and in word express his divine power, but it may easily be gathered that he is God, who is placed above all creatures.  
44. The Lord said to my Lord. The holy ghost beginneth here a triumphant song to all the godly, so that they might boldly stand against sathan & all the wicked, and might laugh their madness to scorn, forasmuch as they go about to throw Christ out of his throne. Therefore, lest they should be amazed or afraid, when they should see great stirs upon the earth, they are commanded to oppose the holy and inviolable decree of God against all their endeavours to the contrary. Therefore the meaning is, though men become mad, yet what soever they dare attempt for the overthrow of the kingdom of Christ shallbe in vain, because that it standeth not upon the pleasure of men, but is erected by god to stand for ever. Therefore, so oft as this kingdom is violently assaulted, let us remember this heavenly oracle: for certainly this promiss was laid up in Christ's hand, that every of the faithful might apply the same to their own profit. And God is neither variable nor deceitful to call back that which he hath once spoken with his mouth. The sitting also on the right hand, is metaphorically taken for the second or next degree, which Gods vicar or deputy holdeth. Wherefore it signifieth as much as to get great authority & power in the name of God: as we know that god committed these things to his only son, that he might govern his church by his hand. So this speech appointeth not any place, but rather includeth both heaven and earth under the dominion of Christ. And God saith that Christ shall sit until his enemies be overthrown, to let us understand that his kingdom cannot be vanquished nor beaten down, not that he should be deprived of the power that is given him, when his enemies are overthrown: but because that he shall stand found for ever, when all his enemies are fallen. Yet the estate of the kingdom which is seen at this day must be noted, lest we should be troubled, when we see it assaulted on every side.  
Matthew 23. Mar. 12. Luke 11. 
1. Then spoke jesus to the multitude, and to his disciples:  
2. Saying, the Scribes and the pharisees sit in Moses seat.  
3. All therefore, what soever they bid you observe, that observe and do: but after their works do not, for they say and do not.  
4. For they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, but they themselves will not move them with one of their fingers.  
5. All their works they do for to be seen of men: for they make their phylacteries bread, and make long the fringes of their garments.  
6. And love the chief place at feasts, and to have the chief seats in the assemblies.  
7. And greetings in the markets, and to be called of men, Rabbi, Rabbi.  
8. But be not ye called Rabbi: for one is your doctor, to wit, Christ, and all ye are brethren,  
9 And call no man your father upon the earth: for there is but one, your father which is in heaven.  
10. ●Bel not called doctors: for one is your doctor, even Christ.  
11. But he that is greatest amongst you, let him be your servant.  
12. For who soever will exalt himself, shall be brought low: and who soever will humble himself, shallbe exalted.  
38. Moreover, he said unto them in his doctrine: Beware of the Scribes which love to go in long robes, and love salutations in the markets.  
39 And the chief seats in the synagogues, and the first rooms at feasts.  
45. Then answered one of the expounders of the law, and said unto him: master: Thus saying, thou putst us to rebuke also.  
46. And he said: woe be to you also, ye interpreaters of the law: for ye lad men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.  
A little before.  
43. Woe be to you pharisees: for ye love the uppermost seats in the Synagogues, and greetings in the markets.  
Luke 20. 45. Then in the audience of all the people, he said to his disciples:  
46 Beware of the Scribes which desire to go in long robes, & love salutation● in the markets, and the highest seats in the Synagogues, and the chief rooms at feasts.   
1. jesus spoke to the multitude. This was a very profitable admonition, that amongst so many dissensions, and grudging contentions, amongst the troubled and confused estate of things, in the desolation of a right & lawful government, yet the authority of the word of God should remain safe. For to this end bend the purpose of Christ, lest the people being offended with the sins of the Scribes, should cast of all regard and reverence of the law. For we know how readily men's minds are bend to loath and despise the same. Especially, where the life of the pastors is dissolute, all men commonly fall to wantonness after their example, as if they had a grant to do it freely. The same also (nay somewhat worse) falleth out in dissensions: for the greater part shaking off the yoke, power forth their lusts, and break forth into extreme contempt. Furthermore, at that time the Scribes were even inflamed with covetousness, they swelled with ambition, their extortions were known, their fearful cruelty and corruption of their lives were so great, that they seemed to have conspired the overthrow of the law. Moreover, they had perverted the right and natural sense of the law, with their corrupt commentaries, so that Christ was compelled sharply to contend with them: because they were carried with a wonderful madness to quench the light of the truth. Therefore, because it was to be feared lest that many should grow into contempt of all godliness, partly by reason of such corruptions, partly because of tumultuous contentions, Christ meeteth with them in good time, and saith that it should be wickedly done, if for the corruptions of men, true religion should be beaten down, and the law should be any thing the less regarded. Sith that the Scribes were most obstinate enemies against the truth, because they oppressed the Church with their tyranny, Christ was compelled to discover their corruptions. For except that good and simple men had been drawn out of their bondage, the gate had been shut up against the Gospel. There was also another reason: because the people thought that lawful for them, which they saw their rulers do, they made a law unto themselves of their corrupt lives. But least any man should wrest those things which he should speak into a divers sense, he useth this speech before, what manner of men soever the doctors be, yet it is not meet that the word of God should receive any blot or blemish because of their filthy lives, or that they should take the liberty to sin of their wicked examples. And this wisdom must be diligently noted. For many while they take hold of one thing, that they might bring the ungodly and the wicked into hatred and infamy, do with an unadvised zeal mix and confound all things together. For all discipline is despised, shame is trodden down: to be short, there remaineth no regard of honesty: yea, many become impudent, and do of purpose spread abroad the sins of the Priests, that they might have the better cloak for their sin. But Christ doth inu●y so against the Scribes, that first he delivereth the law of God from contempt. Therefore we must learn to use the same wisdom, if we desire that our reprehensions should do any good: yet again it is good to note, that Christ was not afraid of offending any man: whereby he should be kept from discovering those ungodly Doctors, as they had deserved. He only held this moderation, lest the word of God should grow into contempt through the wickedness of men. Further, to let us understand that he spoke of the sins, and not to procure hatred to the persons of men, but least that infection should spread further, Mark sayeth expressly that he spoke in his doctrine. By which words he declareth, that he would have the hearers profit by these admonitions, that they might take heed to themselves. And though Luke seemeth to restrain this to the disciples, yet it is probable that he directeth this speech generally to the whole multitude. The which doth also more evidently appear by matthew: and the matter itself required that Christ should have respect to all men in general.  
2. They sit in Moses seat. It is not without consideration that I have set that here which Luke rehearseth in another place. For besides that it is the same doctrine, I doubt not but that Luke after he had said that the Lord had severely and hardly reproved the Scribes, he added also other reprehensions, which matthew deferred to a proper place. For now we have seen how the Evangelists have placed divers sayings of Christ together, as occasion required. But because that matthew writeth more at large, I will rather interpreat that which he writeth. The Lord in sum exhorteth the faithful, sith the Scribes lived most wickedly, not to lead their life after their corrupt manners, but rather to frame it according to the rule of the law, which they hear out of the mouths of the Scribes. For it was necessary (as I touched even now) that he should reprehend many corruptions in them, lest they should infect the whole people. Therefore, lest their wickedness should rob away the force from the doctrine whereof they were ministers and preachers, he commandeth the faithful to attend to their words, but not to their deeds: As if that he should have said, there is no cause why the evil examples of the pastors should hinder the children of God from living well. Under the name of the Scribes are the Doctors or the interpreaters of the law noted, and it agreeth very well with the Hebrew phrase. And it is certain that Luke calleth the same men lawyers. But the Lord doth especially reprove those pharisees which were of the number of the Scribes: because that at the time this sect had the chief place in the government of the Church, and in the interpretation of the scripture. For we showed other where that when the Sadduces and the Essenes' would be accounted learned, according to the learned, the pharisees followed an other manner of teaching delivered unto them from their elders, as it were from hand to hand, so that they would search out more subtly the mystical sense of the scripture. And thereof they had their name given them: for they are called Pherusim as interpreaters. And though they had defiled the whole scripture with their inventions: yet because they gloried in that popular kind, they had most authority in setting forth the worship of God, and the discipline of holy life. Therefore the sentence must be resolved thus: the pharisees & the rest of the Scribes: or the Scribes amongst whom the pharisees have the greatest honour, are in their words, good masters of an upright life: but in their ungodly deeds they teach you very ill: wherefore mark rather their mouths then their hands. Now it is demanded whether we must obey what soever the doctors do command without putting any difference. For it sufficiently appeareth that the Scribes of that age had wickedly & ungodly corrupted the law with their ungodly fantasies, & had laden the miserable souls with unrighteous laws, & had defiled the worship of God with many superstitions, and Christ would have their doctrine kept, as if that it were not lawful to resist their tyranny. The answer is easy, he doth not simply compare every doctrine with their li●e: but this was Christ's purpose to put a difference between the holy law of God & their profane works: for to fit in Moses chair, is nothing else then to show out of the law of God how they should live. And though I do not certainly know whence this manner of speech is borrowed, yet their conjecture is probable which do refer it to the pulpit which Esdras set up, whence the law was red. Neh. 8. 4. And when the Rabbins would speak of the scripture, they of the company which were to speak, arose in order. But it may be that the custom was to read the law itself out of a higher place. He therefore sitteth in the chair of Moses, which commandeth not of himself, or of his own judgement, but of the authority and word of God. Yet herewithal is noted a lawful calling: for Christ doth therefore command that the Scribes should be heard, because they were the public teachers of the church. The papists which do give laws, think it enough to have the title and the place: for to this end do they wrest Christ's words, as if it were necessary for men to receive obediently what soever the ordinary prelate's of the church do command. But this cavil is confuted again & again, in another commandment of Christ's, where he willeth to take heed of the leaven of the pharisees. If by the authority of Christ it is not only lawful, but also behoveful to reject what soever the Scribes do add of their own to the pure doctrine of the law: it is evident that what soever they please to command, may not be received without choice & judgement. Furthermore, if Christ would have tied their consciences to the precepts of men, he had spoken falsely other where, saying that god was worshipped in vain with the precepts of men. Hereby it appeareth, that christ exhorted the people that they should so far obey the Scribes, as they continued in the simple & pure interpretation of the law. For Aug. doth very well & aptly according to the mind of Christ, expound the sitting of the Scribes in Moses chair, to be that they taught the law of God: and therefore the sheep ought to hear the voice of the shepherd by them as by men appointed to that office. To the which words he presently addeth, therefore God teacheth by them: but if they will teach their own, hear them not, do not after them. In the treatise upon John 46. To the which sentence that which the same man saith in his 4. book de doctrina Christiana, answereth: Because the good faithful men do not hear all men, but they hear God himself obediently, therefore they are heard profitably, who also do profitably abstain from those things they should not do. Therefore the chair not of the Scribes but of Moses compelled them to teach good things yea though they did those things which were not good. In their life they did their own works▪ but the chair which was none of theirs, suffered them not to teach their own doctrines.  
4. For they bind burdens. He accuseth not the Scribes, as if they should tyranically oppress the souls with hard & unrighteous laws: for though they had brought in many superfluous rites (as it appeareth by other places) yet Christ doth not touch that fault now: for he compareth true doctrine with a corrupt and dissolute life. Also it is no marvel that the law of God is called a heavy burden, and hard to be borne, and especially in respect of our infirmity. But though the Scribes required nothing, but that which God had commanded: yet Christ doth here reprove their strait and austere kind of teaching, which is common with these proud hypocrites, so that they do imperiously require of others what soever is due to god: they are not to be entreated from urging others in their duties, & they do flatteringly spare themselves, even in those things which they do severely enjoin to others, & carelessly they give themselves to any thing. In which sense Ezechiel reproveth them, for that they ruled with austerity & power. For they which do earnestly fear God, though they endeavour to frame their disciples to obey him sincerely and perfectly, yet because they are severe, rather towards themselves then towards others, they are not so precise exactors: further, because they know their own infirmity, they do lovingly forgive the weak. But none can be imagined more bold or more cruel in commanding, than the blockish contemners of God: because they care not for the difficulty of that, from the which they do exempt themselves. Wherefore no man can orderly rule others, but he which first hath ruled himself. 5. Al their works they do. He had said even now that the Scribes lived far otherwise then they taught: but now he addeth, that if they had a show of any good thing, even that was but feigned and toyish: because they had no other purpose but to please men and to glory of themselves. And here he doth secreately oppose the disguised viser of their works which serve but for ostentation against the study of godliness and of a holy life. For a sincere worshipper of god will never give himself to these vainglorious boastings, wherewith the hypocrites are puffed up: so he doth not only reprove ambition in the Scribes and the pharisees: but sith the Lord had condemned the transgression and contempt of the law of god in their whole life, lest they should object their feigned holiness as a defence, he answereth it before it be objected, that these things whereof they glory, are but frivolous trifles, & not to be accounted of, because there reigned nothing in them, but mere boasting. Afterward he bringeth forth one kind whereby such ambition was easily known, for that even in the ●ems of their garments they would show before the eyes of men that they were good observers of the law. For to what end were the borders of their garments brother, & their phylacteries exceeding the common custom of the people, but to make a vain show? The Lord had commanded the jews to wear certain choice sentences, both in their forehead and upon their garments: for because that man would easily forget the law, therefore the Lord would that his people should thus ●e put in mind thereof. And therefore were they also commanded to write such sentences upon the posts of their houses, that whether soever they turned their eyes, they might presently have some godly admonition. But what did the Scribes? They wore the commandments of God more gorgeously wrought upon their garments, that they might differ from the rest of the people. And in this their glorious boasting, their filthy ambition was bewrayed. But hereby we do also learn, how wise men are, to add their own vain fantasies, to the end they might cover their own sins under some colour and cloak of virtues: as in this, that they wrist to serve their hypocrisy, those exercises of godliness which God commanded. There was nothing more profitable then to exercise all the senses in meditating of the law: neither was that commanded of the Lord in vain. But they were so far from profiting by such instructions, that they put a perfect righteousness in the decking of their garments, and despised the law in all their life. For the law of the Lord could not more reproachfully be derided, then when as in a stagelike habit they would feign to keep the same, and would call to be the keepers of it persons prepared to play a comedy. That which Mark and Luke do speak of the robes, doth tend to the same end: for we know that the people of the East used long garments every where, which fashion they also keep at this day. But it appeareth by Zach. 13. 4. that the prophets had a certain kind of cloak whereby they were distinguished from the rest of the people. And it was not without a cause, that the teachers should be so appareled, that there might be more gravity and modesty in their apparel, then in the common sort. But the Scribes had wickedly turned that to serve their pleasure and pomp. The which example the popish sacrificers wrested to serve them, whose robes appear to be nothing else but badges and tokens of their proud tyranny.  
6. And they love the chief rooms. He proveth by manifest signs, that the Scribes had no desire of godliness in them, but were altogether given to ambition. For none do desire the chief rooms, and the chief seats, but they which had rather to be proudly extolled amongst men, then to be approved of God. But Christ doth condemn this especially in them, that they desired to be called masters: For though the name Rabbi signified of itself excellency, yet it was grown at that time into such an use amongst the jews, that they called the masters and teachers of the law by that name. But Christ sayeth that this honour belongeth not to any man, but to himself alone: whereof it followeth, that it can not be given to men without doing injury to him. But this seemeth to be too hard and absurd, sith that Christ doth not teach us now by himself, but ordaineth and setteth masters over us: and it were a folly to take away the name from them, to whom he giveth the office. Yea, when he was conversant upon the earth, he ordained Apostles which should go and teach in his name. If that the question be of the title, Paul certainly would not have gloried in that which he usurped by doing injury and sacrilege to Christ, when he called himself the master and doctor of the Gentiles, 1. Tim. 2. 7. But because that Christ's purpose was to bring all from the least to the greatest into order, that every one might have his own right, there is no cause why any man should strive about the word. Therefore Christ regardeth not how they be called, which discharge the office of teaching, but he tieth them within their bonds, lest they should reign over the faith of the brethren. For this distinction must always be holden, that Christ only must be obeyed, because the voice of the father spoke from heaven of him only.  
Hear him. And the doctors must be his ministers, so as he may be heard in them, and they may be masters under him, because that they supply his room. The sum is, that he may have his authority wholly to himself, and that no mortal man should take the least part of it away from him. So he is the only pastor: but yet he admitteth many pastors under him, so that he only may be above all, and may govern the church by them. So the contrary must be noted: for because that we are brethren, no man must strive to use mastership over others. And so it followeth, that such mastership as doth not violate brotherly fellowship amongst the godly, is not condemned. To be short, here is nothing else commanded, but that all men should depend of Christ's mouth only. Paul reasoneth almost after the same manner, when he sayeth that we are forbidden to judge rashly one of an other, because we are all brethren, and we all shall appear before the judgement seat of Christ. Rom. 14. 10.  
9 And call no man your father. He challengeth the honour of a father to God alone, almost in the same sense, in which he said even now that he was the only master. For men took not this name to themselves, but it was granted them by God. Wherefore it is not only lawful to call them our fathers upon earth, but it is a wicked thing to deprive them of that honour. Neither is that distinction which some do make, to any purpose, that men which do beget children, are fathers according to the flesh: but that God only is the father of the spirits. I grant that God is so distinguished sometime from men (as to the Hebrews 12. 5.) but sith Paul doth often call himself a spiritual father, 1. Corrinthians 4. 15. and to the Philippians 2. 22. it must be seen how that agreeth with the words of Christ. Therefore this is the true meaning, the honour of a father is given wrongfully to men, if the glory of God be thereby darkened. And that doth come to pass so oft as mortal man will be accounted a father of himself without God, when as all degrees of kindred do depend of God alone through Christ, and they do so agree amongst themselves, that God is properly the only father of all men. So the former sentence of the mastership of Christ is again rehearsed the second time, that we might know this to be the lawful order, if God alone do rule and enjoy a fatherly right and authority over all men: and Christ would have all men subject, and become disciples to his doctrine. As it is said other where, that Christ is the only head of the Church, Ephes. 1. 22. because that it is meet that the whole body be subject and obedient to him.  
11. But he that is the greatest amongst you. In this sentence he declareth that he doth not Sophistically quarrel about words, but hath rather respect to the matter: lest any man forgetful of his estate, should take upon him more than is meet. Therefore he sayeth that the greatest dignity in the Church is not to rule, but to minister. Who soever keepeth himself in this measure, robbeth neither God nor Christ of any thing, what title soever he have. So again that authority which derogateth from the mastership of Christ, doth pretend the title of a servant in vain. For what profiteth it the Pope when he hath oppressed poor souls with tyrannous laws, to call himself the servant of the servants of God, but that he might openly rise up against God, and opprobriously laugh men to scorn?  
But as Christ doth not stand upon words, so he gave this precise commandment to his Disciples, that they should not aspire nor desire to climb higher, that they may equally maintain a brotherly fellowship under the heavenly Father: and that they which do excel in honour, should become servants to others. He addeth that notable sentence which is expounded in an other place. He that exalteth himself, shall be brought low, etc.  
Matthew 23. Mar. 12. Luke 11. 
13. We therefore be unto you Scribes & pharisees, hypocrites, because ye shut up the kingdom of heaven before men: for ye yourselves go not in, neither suffer ye them that would enter, to come in.  
14. Woe be unto you Scribes and pharisees, hypocrites: for ye devour widows houses, even under a colour of long prayer, wherefore ye shall receive the greater damnation.  
15. Woe be unto you Scribes and pharisees, hypocrites: for ye compass sea and land to make one of your profession: and when he is made, ye make him two fold more the child of hell, than you yourselves.  
40. Which devour widows houses, even under a colour of long prayers. These shall receive the greater damnation.  
52. Woe be to you interpreaters of the law: for ye have taken away the key of knowledge: ye entered not in yourselves: and them that came in, ye forbade.  
Luke 20. 47. which devour widows houses, even under a colour of long praying: these shall receive greater damnation.   
He inveigheth yet more sharply against them, and he doth it not so much for their cause, as that he might call back the common and simple people from their sect. For though we see the vengeance of God against the reprobate proposed oft-times in the scripture, that they might be the more inexcusable: yet under the person of them, the children of GOD do receive profitable admonitions, lest they should entangle themselves in the same snares of wickedness, but that they should beware of the like destruction. For when the Scribes having overthrown the worship of GOD, and corrupted the doctrine of godliness, would bear no correction, and in a desperate madness opposed themselves (to the destruction of themselves and the whole people) against the redemption proffered, it was meet that they should be made odious and detestable to all men. Though Christ did not so much respect what they had deserved, as what was profitable for the rude and unlearned people. For his will was, at the end of his life, to leave some solemn testimony, that no man might but he which wittingly and willingly would, be deceived by those ungodly knaves. And we know what a hindrance the foolish reverence of the false teachers was to the simple, lest they should be delivered from errors. The jews were then defiled with false doctrine, yea they had drunk up many superstitions even from their infancy. Sith it was a difficult and hard matter of itself to draw them back into the way, they were most hindered by a preposterous opinion which they had conceived of the false teachers, for that they thought the false teachers to be the lawful pastors of the Church, the chief masters of the worship of GOD, and pillars of godliness. Add also, that they were so bewitched, that they could scarce be drawn from thence, but by a violent fear. Therefore Christ denounceth the horrible judgement of God against them, not that he might heal the Scribes, but that he might drive the rest by fear from their deceitful practices. As at this day we are enforced to thunder the sharplyer against the Popish clergy, not for any other cause, but that they which are apt to be taught, and not altogether cast away, should give ear to their salvation, and being smitten with the judgement of GOD, should break those deadly superstitious snares wherein they are holden prisoners. Whereof it may be gathered, that their tender daintiness is cruelty, which are troubled with our earnest vehemency. It displeaseth them that the wolves should be so sharply and hardly handled, which do daily seek to kill and to devour the sheep: and yet they see the miserable sheep deceived with a vain pomp, cast themselves willingly into the wolves ●awes, except the Pastor who desireth that they should be safe, and endeavoureth to deliver them from destruction, should drive them away with a loud crying voice. Therefore the purpose of Christ must be remembered, that we after his example might severely threaten those wicked deceivers, & cry out aloud against them: that who soever are curable might flee from them for fear of destruction. For though the enemies of the truth do not profit thereby, yet they must be cited to the tribunal seat of God, and others must be warned, that the same curse is ready to fall upon them, if they depart not speedily from that wicked company.  
13. You shut up the kingdom of heaven. Christ pronounceth a curse against them, because they pervert their office to the general destruction of all the people. For sith the government of the Church was in their hands, they should have been as porters of the kingdom of heaven. For where unto belongeth religion and sacred doctrine, but to open the heavens for us? For we know that all mankind is banished from God, and shut out of the inheritance of eternal salvation. And the doctrine of godliness, is as the gate whereby we enter into life, therefore the scripture sayeth Metaphorically, that the keys of the kingdom of heaven, are given to the pastors: as I have showed more at large in the sixteenth Chapter. And this definition must be remembered, which is more plainly delivered in Luke's words, where Christ upbraideth the Lawyers, because they took away the key of knowledge: namely, because that they being the keepers of the law of God, defrauded the people of the true understanding of the same.  
Therefore, as at this day the keys of the kingdom of heaven are committed to the pastors, that they should admit the faithful into eternal life, and should drive the unfaithful from all hope of the same: so in times past was the same office committed to the Priests and Scribes under the law.  
Further, by the word knowledge we do gather how foolishly the Papists do make their fantastical keys: as if it were a certain magical power without the word of GOD. For Christ sayeth that none can use these keys, but they which are ministers of the word.  
If any man will object, that the pharisees, though they were corrupt interpreaters of the law, had yet the keys: I answer, though they were committed unto them in respect of their office, yet they were so overwhelmed with malice & deceit, that there remained no use of them. Therefore Christ sayeth that they had taken away, or stolen away the key of knowledge, wherewith they should have opened the gate of heaven. As at this day heaven is shut up in Popery against the miserable people, while the porters (at the least they to whom this charge was committed) do by their tyranny hinder the opening of the same. So that unless we were very blocks, we would not willingly give our hands to ungodly tyrants, who do cruelly hinder us from entering into life.  
14. For ye devour. Now he proceedeth further. For he doth not only lay open their sins, which were worthy of hatred and detestation, but also he discovereth their feigned and dissembled virtues wherewith they deceived the people. If any man would say, that it was not needful to reprove those things, the example whereof were not hurtful, it must be remembered, that the salvation of them could not otherwise be provided for, which were entangled in the errors of the Scribes, except they should altogether departed from them. This cause therefore compelled Christ to speak against their vain show of holiness, which was the nurse of superstitions. Therefore he sayeth in sum, that even there where they seemed to do well, they did wickedly abuse the pretence of religion. There was some sign of rare godliness in their long prayers: for the holier a man is, the more he is given to the exercise of prayer. But Christ sayeth that the Scribes and pharisees are so wicked, that they could not use the chief part of religion without sin: for their custom to pray was for filthy gain sake. For they sold their prayers as hired labourers do their days works. Whereof we do also gather that he doth not precisely forbid long prayers, as if the thing itself were sinful (especially sith it behoveth the pastors of the church to be much bend to prayer:) but this corruption is condemned, that a thing which of itself is commendable, should be turned to a wicked end. For where as gain is gotten by setting prayers out to hire, the more fervent (as they say) and devout they seem to be, the more is the name of God profaned. But because the minds of the people had been wrongfully persuaded a long time, Christ doth therefore threaten them the sharplier. For the pollution of so holy a thing could not be any small fault. And it is no marvel that they especially went about to entrap widows: for sith simple women were bend to superstition, it was always a common matter for lewd men to make their gain of them. So Paul objecteth against the false teachers of his time, that they led captive simple women laden with sins, 2. Tim. 3. 6.  
15. For ye compass sea and land. The Scribes had gotten them favour by this their zeal, for that they laboured to bring strangers and the uncircumcised to the jewish religion. And so if they had gotten any man by their sweet persuasions or any other subtlety, they triumphed wonderfully as though the church were increased. For this cause also had they much allowance of the common people, for that by their industry & the power of God they had brought strangers to the Church. But Christ sayeth to the contrary, that they are so far from being worthy of praise for their labour that they rather provoke the vengeance of God thereby more and more against themselves: for they draw them which join themselves to their sect, into a greater destruction. For it must be noted how corrupt the estate, and how confused religion was at that time: for as it was a notable work and a godly, to bring disciples to God: so to bring the Gentiles to the jewish religion (which was at that time degenerate and stuffed full of wicked profanations) was nothing else but to draw them out of Scylla into Charybdis. Furthermore, by their sacrilegious abusing of the name of God, they provoked the greater vengeance against themselves, for that by reason of religion they took the greater liberty to sin. The like example may be seen at this day amongst the Monks, for they do busily scrape together Proselytes from all places: but such as of wantoness, and of men of a wicked life they do make very devils. For such is the corruption of those dens wherein they keep their Bacchus banquets, as would corrupt even the Angels of heaven. Yet every kind of the Monks apparel, is a fit cover for their sins.  
Matthew 23. Mark. Luke. 
16. Woe be to you blind guides, which say: whosoever sweareth by the Temple, it is nothing: but who soever sweareth by the gold of the temple, he offendeth.  
17. Ye fools and blind, whither is greater, the gold or the temple that sanctifieth the gold?  
18. And who soever sweareth by the altar, it is nothing: but who soever sweareth by the offering that is upon it, offendeth.  
19 Ye fools and blind, whether is greater, the offering, or the altar which sanctifieth the offering?  
20. Who soever therefore sweareth by the altar, sweareth by it, and by all things thereon.  
21. And whosoever sweareth by the temple, sweareth by it, and by him that dwelleth therein.  
22. And he that sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon.     
16. Woe be to you blind guides. As ambition is almost always joined with hypocrisy, so the covetousness and extortion of the pastors is wont to nourish the superstitions of the people. The world doth willingly run into errors: yea, it doth as it were procure itself to be deceived and beguiled every way: but then do false and corrupt worshippings take place amongst them, when the chief masters of religion do confirm them. And it cometh to pass for the most part, that the governors do not only favour those errors by winking at them, but they do rather kindle them, and set them the more on fire with their bellows, because they see them gainful for them. So we see in Popery, that when the sacrificers do gape for gain, superstition increaseth many ways: for they do yet daily devise many things wherewith they might the more bewitch the simple multitude.  
And when Satan hath once darkened their eyes with his mists, there is nothing so absurd or monstrous that they will not receive even with greediness. Hereof it came to pass that the jews gave more reverence to the gold of the temple, and to the holy offerings, then to the temple or to the altar. But the holiness of the offerings depended upon the temple and the altar, and this was only a meaner addition to the same. And it is to be supposed that the Scribes and Priests were the authors of this fancy: for it was a very fit way for to get them gain. But the error was no less dangerous than foolish, because that it carried the people to gross imaginations. There is not any thing more easy then for men to fall away from the true worship of God. With the help therefore of this sail, it was an easy matter for sathan to draw them altogether away from God, who already were bend more than was meet to foolish imaginations. This is the reason why Christ doth so sharply rebuke that error. And yet the papists were not ashamed to abuse the holy name of God more shamefully than so. For a crust of vinowed bread, was more accounted of amongst them, than the holy book of both the testaments: or else to lift up the hands to heaven. So by this means there was brought in a fleshly worshipping of God, which by little and little blotted out all true fear of him.  
It is nothing He doth not mean by this word that all honour was taken away from the temple: but he speaketh by the way of comparison. For when they extolled their oblations more than was meet, the common people was drawn into such a reverence of them, that the majesty of the temple and the altar was not accounted of, and they made less conscience of profaning the same with perjuries, then to swear unreverently by the holy offerings.  
18. And who soever sweareth by the altar. The Lord doth that here, which was meet to be done in reproving of errors, in this that he calleth us back to the fountain, and teacheth us by the nature of an oath, that the temple doth far excel their offerings. Therefore he taketh that principle, that it is not lawful to swear but by the name of God, whereof it followeth, that what manner of oaths soever men shall devise, God will have his honour reserved to himself alone. Whereof it is to be gathered again, how and in what respect it is lawful to swear by the temple: namely, because it is the seat and sanctuary of God: as by heaven, because the glory of God doth shine there. For in such outward tokens of his presence, the Lord suffereth himself to be called to be a witness and a judge, so that he may reserve his own right safe unto himself. For it were sinful idolatry to imagine that heaven had a Godhead. Now, the more token God hath set of his glory in the temple, then in offerings, the more reverence and estimation doth the name of the temple deserve. Now therefore we do understand in what sense Christ sayeth, that in swearing by heaven, he that dwelleth in heaven is sworn by, for that he would direct all manner of oaths to their lawful end and purpose.  
Matthew 23. Mark. Luke 11. 
23. Woe be to you Scribes and pharisees, hypocrites: for ye tithe Mint, and Anise, and Commin, and leave the weightier matters of the law, as judgement, and mercy, and fidelity. These ought ye to have done, and not to have left the other.  
24. Ye blind guides, which strain out a gnat, and swallow a camel.  
25. Woe be to you Scribes and pharisees and hypocrites: for ye make clean the utter side of the cup, and of the platter: but within they are full of bribery and excess.  
26. Thou blind pharisee, cleanse first the inside of the cup and platter, that the outside of them may be clean also.  
27. Woe be to you Scribes and pharisees, hypocrites: for ye are like unto whyted tombs, which appear beautiful outward, but are within full of dead bones, and of all filthiness.  
28. So are ye also: for outward ye appear righteous unto men, but within ye are full of hypocrisy and iniquity.   
41. But woe be to you pharisees: for ye tithe the Mint and the rue▪ and all manner of herbs, and pass over judgement and the love of God: these ought ye to have done, and not to have left the other undone.  
A little after.  
44. Woe be to you Scribes and pharisees, hypocrites: for ye are as graves which appear not, and the men which walk over them, perceive not.   
Christ reproveth that fault in the Scribes, which all hypocrites have: for they are very diligent and careful in small matters, and they neglect the greater points of the law. This disease reigned almost in all ages, and in all nations, so that the greater sort of the people thought lightly to please God with some small observation. And because they could not exempt themselves wholly from all obedience, they flee to this second remedy, that they might redeem their heinous offences with satisfactions of no value. So we see the Papists at this day, when they transgress the greatest commandments, they are very earnest to satisfy him with cold ceremonies. Therefore Christ now reproveth such dissimulation in the Scribes, who were very diligent and scrupulous in paying their tithes, and little regarded the chief points of the law. Further, that he might the rather make their vile ostentation to be loathed, he doth not say that they paid tithes of all things, but of Mint, Anise seed, and as Luke saith, of all manner of herbs: that with a little cost they might make a show of a rare desire of godliness. Yet because that Christ put the chief righteousness of the law in mercy, judgement and faith, we must first see what he meaneth by these words: then why he omitted the commandments of the first table, which do properly pertain to the worship of God, as if godliness were inferior to charity. judgement is taken for equity or upright dealing, whereby it cometh to pass that every man hath that given him which is his own, and that no man should defraud or hurt others.  
But mercy extendeth further, as that every man should endeavour to help his brethren with that which he hath, to help the poor with counsel or goods, to defend them which are unjustly oppressed, & with a good will to employ that power he hath for their common good. Faith is nothing else but a sincere simplicity which attempteth nothing subtly, maliciously, or through deceit: but seeketh that plain dealing be mutually used amongst all men, in every thing wherein they have to do one with an other. And so charity is accounted to be the sum of the law. I know that there are some which do otherwise interpret the word faith, as that by the figure Synecdoche it should comprehend the whole worship of God: but Christ here after his manner doth diligently try their holiness by their love to their brethren, and therefore he toucheth not the first table at all.  
And though Luke putteth in the love of God for faith, yet doth it not make against this sense: for it was the purpose of Christ, to show what the Lord doth especially require of us in the law. And it is well known that the law was divided into two tables, that he might show first what was due to the Lord, and after what was due to men. And Luke setteth down both parts: as if Christ should say, that the law did principally tend to this, that we should love God, and be upright and merciful towards our neighbours, matthew was content with the one table only, and it is no absurdity to call the duties of charity the chief points of the law, sith that Paul to the Romans 13. 18. calleth charity itself the perfection of the law, as he sayeth in another place that the law is fulfilled if we love our neighbours. And Christ being demanded before of the commandments of the law, only rehearseth these of the second table.  
If any man would object that by this means men should be preferred before God, because the charity which is done to them, is more accounted of then religion, it is easily answered: the second Table of the law is not opposed here against the first, but he rather proveth by the observation of the second, whether their worship of God be true and from the heart. Because that godliness lieth hid within, and that God is not conversant amongst us, to try our love towards him, and needeth not our service, it is an easy matter for hypocrites to lie, and falsely to pretend the love of God.  
And because the work of brotherly charity may be seen and judged of all men, their impudence is the better reproved by them. Christ therefore would not subtly dispute in this place of the several parts of righteousness, or of the order of them: but as the common capacity of men could conceive, he taught simply, that the law of God is then truly observed, when they behave themselves uprightly, lovingly, and truly towards each others: for so they do witness that they do love and reverence God, and do show forth a lawful and fit testimony of sincere godliness. Not that it shall avail to do our duty towards men, except that God have his due: but because it doth necessarily follow that he should be a true worshipper of GOD, which frameth his life after his appointment. But yet the question is not thoroughly answered: for the tithes before the which Christ preferreth equity and mercy, were a part of the worship of God, and some part of them was wont to be bestowed amongst the poor: so there was a double sacrifice in them. I answer, he doth not simply compare here the tithes with alms and faith and judgement: but the feigned holiness of the Scribes with sincere and perfect charity. For why were they so ready and willing to pay tithes, but that they would please God with a small charge and trouble? For they were not bend to do it thoroughly. And therefore it might not be numbered amongst the works of charity, because that in small matters they dissembled both with God and men.  
23. These things you should have done. It is an answer wherewith Christ preventeth their quarrel. For they might have overthwartly quarreled at his speech, as if he should make no account of that, which was commanded in the law of God. Therefore he granteth, that what things soever God hath commanded must be observed, and not any thing of the same omitted: but the love of the whole law is no impediment, to hinder them from obeying the chief points. Whereof he gathereth that they deal preposterously, which busy themselves in small matters, when they should rather begin at the chiefest, for the tithes were but an addition to the law. Therefore Christ saith, that it was not his mind to derogate from the authority of the least commandments, though he commendeth and requireth an order in the observation of the law. The whole law therefore remaineth sound, which cannot be broken in any point without the contempt of the Author for he which hath forbidden to commit whoredom, and to kill, and to steal, hath also condemned all concupiscence. Whereby we gather that all the commandments are so knit together, that it is not lawful to dissever the one from the other. Wherefore it is also written: Cursed is he that doth not all things that are written. In which words the whole righteousness of the law is sanctified without exception: but this regard, as we said, taketh not away the difference between the commandments, nor the purpose of the law: whereto the true observers of the same do direct their mind, lest they should only play with the outward show.  
24. Ye blind guides. It is a proverb, which doth well set forth the vile scrupulosity of hypocrites in small matters. For at small sins they tremble, as if they had rather die an hundred deaths, then fall into one such transgression: but in most grievous sins they do favourably flatter themselves and others. Therefore they do as much, as if a man should strain at a crumb of bread, and swallow down a whole loaf. We know that a gnat is a small creature, and a camel a great beast: nothing therefore is more ridiculous then to strain wine or water, least thou shouldest hurt the jaws with swallowing up a gnat, but carelessly sup up a camel. But it is manifest that hypocrites do dally with such toys: for when they pass by judgement, mercy & faith, and neglect the whole law, they are very austere and sharp in matters of no great weight. And when by this means they would seem to kiss God's feet, they do disdainfully spit in his face.  
25. Ye make clean the outward side. The Lord prosecuteth the same sentence, and after this manner, as in a figure, he reproveth the Scribes, because that they did only regard this to be accounted of before men. For by the outward side of the platter, he doth metaphorically note the outward show. As if that he should say, you have no regard of any cleanness, but of that which is to the outward appearance: even like as if any man should diligently wipe away the filth from the outward side of the cup, and should leave the inside filthy. This is a borrowed manner of speech, as it appeareth by the second part of the sentence, where the inward filthiness is condemned, and that because they were inwardly full of intemperance and rapine. Therefore he reproveth their hypocrisy, because they only sought to frame their lives to the eyes of men, that they might get themselves the report and vain fame of holiness. Therefore he calleth them back to a pure and sincere desire to live well. Make clean, saith he, first that which is within: for it were a ridiculous thing to feed the eyes with outward cleanness, and to drink of a cup foul with dregs, or filthy by other means.  
27. You are like to whited tombs. Here is an other similitude, but it tendeth to the same end. For he compareth them to tombs, which the men of the world do ambitiously make fair and gorgeous for themselves. Therefore as the painting and pargeting of tombs draweth men's eyes to look upon them, when as they are full of dead carcases within: so Christ saith, that hypocrites do deceive with the outward show, because they are full of fraud and wickedness. Luke useth other words, as that they deceive men's eyes, as the graves which they do not often perceive, which walk over them: yet the meaning of them both is one, for under the pretence of feigned holiness there lay filthiness hidden, which they nourished in their hearts: even as the marble tomb, because it maketh a fair and pleasant show, covereth the filthiness of the carcases, lest it should offend them that pass that way. Whereby we gather that which I said before, that Christ pulled of their painted visor, that he might help the simple and unlearned people, whom the Scribes through dissimulation kept in bondage under them. For this admonition was profitable to the simple, that they might the speedilyer withdraw themselves out of the jaws of the wolves. Yet this doctrine containeth a general doctrine, that the children of God should not so much desire to be seen, as to be pure.  
Math. 23. Mark. Luk. 11. 
29 Woe be to you Scribes and Pharises, hypocrites: for ye build the tombs of the Prophets, & garnish the sepulchers of the righteous.  
30 And say, if we had been in the days of our fathers, we would not have been partners with them in the blood of the prophets.  
31. And then ye be witnesses unto yourselves, that ye are the children of them that murdered the Prophets.  
32 Fulfil ye also the measure of your fathers.  
33 O serpents, the generation of vipers, how should ye escape the damnation of hell?  
34 Wherefore behold, I send unto you Prophets, and wise men, and Scribes, and of them ye shall kill and crucify: and of them shall ye scourge in your Synagogues, and persecute from city to city:  
35. That upon you may come all the righteous blood that was shed upon the earth, from the blood of Abel the righteous, unto the blood of Zacharias, the son of Barachias, whom ye slew between the temple and the altar.  
36. Verily I say unto you, all these things shall come upon this generation.  
37 jerusalem, jerusalem, which killest the Prophets, and stonest them which are sent to thee, how often would I have gathered thy children together, as the hen gathereth her chickens under her wings, and ye would not.  
38 Behold your habitation shall be left unto you desolate.  
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.   
47. Woe be to you: for y●e build the sepulchers of the Prophets, and your fathers killed them.  
48. Truly ye bear witness, and allow the deeds of your fathers: for they killed them, and ye build their sepulchers.  
49 Therefore said the wisdom of God▪ I will send them Prophets and Apostles, and of them they shall slay and persecute.  
50 That the blood of all the prophets shed from the foundation of the world, may be required of this generation.  
51 From the blood of Abel unto the blood of Zacharias, which was slain between the altar and the temple: verily I say unto you, it shall be required of this generation.  
Luke. 13. 34 O jerusalem, jerusalem, which killest the Prophets, and stonest them that are sent to thee, how often would I have gathered thy children together, as the hen gathereth her brood under her wings, & ye would not.  
35 Behold, your house is left unto you desolate: and verily I tell you: ye shall not see me, until the time come, that ye shall say, blessed is he that cometh in the name of the Lord.  
Luke. 11. 53▪ And as he said these things unto them, the Scribes and Pharises began to urge him sore, and to provoke him to speak of many things:  
54 Laying wait for him, and seeking to catch some thing of his mouth, whereby they might accuse him.   
29. For you build the tombs. Some do wrongfully think that he reproved the Scribes of superstition, because that they preposterously honoured the Prophets, which are dead, with sumptuous Sepulchers, as the Papists now do give the honour due to God to dead Saints, and do wickedly worship their images. They were not at that time so blind nor so mad: wherefore Christ had another purpose. The Scribes also by this dissimulation got themselves credit amongst the unlearned people, and amongst all the jews, because that they reverently esteemed the memory of the Prophets. For when they in this manner feigned to maintain their doctrine, every man would have thought that they had been faithful followers, and most earnest and zealous keepers of the worship of God. Therefore it was a thing very plausible, to build the monuments of the Prophets: for by this means religion was pulled as it were out of darkness, to be honoured.  
But they meant nothing less than to restore the doctrine, which might seem to have been overthrown by the death of the Prophets. But though they were strangers and most cruel enemies of the doctrine of the prophets, yet being dead they honoured them with sepulchers, as if that they maintained one cause with them. And this is the manner of hypocrites, to honour the holy ministers of God and pure teachers after their death, whom they could not abide in their life. And this cometh not only of common corruption (which Horace noteth in these words, of envy we hate virtue when it is present, and seek for it, when it is taken away:) but because the dead ashes do not trouble them any more with sharp and severe rebukes, they do willingly make a vain show of religion in worshipping of them, at whose words and speech they had been almost mad. For this dissimulation, to desire to worship the dumb, is not much to be regarded. So all the Prophets in their time were contumeliously rejected, and much troubled of the jews, yea, and they were oft times most cruelly slain: And the posterity which came after them, being nothing better than their fathers, rather reverenced the memory of them as in a shadow, than embraced their doctrine: for that they hated that as much as their teachers. For as the world, because it dareth not despise God altogether, or at the least to arise against him altogether, inventeth this subtle devise, to worship a shadow of GOD for God: so it useth the like mockery with the Prophets. Whereof there is too plain experience in Popery: for they being not content with the lawful reverence of the Apostles and Martyrs, do worship them as Gods and what honours soever they do heap up together, they do not think that they do exceed measure: yet by their raging against the faithful, they do declare how they would worship the Apostles and Martyrs, if they were alive at this day, and should do their office they did in times past. For why are they so outrageous against us, but because we desire that the doctrine which the Apostles and Martyrs sealed with their blood might be received and flourish.  
Further, sith the holy servants of God esteemed it more precious than their own life, would they spare their life, which do so outrageously persecute the doctrine? Therefore let them adorn the Images of Saints with incense, candles, flowers, and with all kind of pomps at their pleasure: if Peter were now alive, they would tear him in pieces, they would overthrow Paul with stones: if Christ himself lived yet in the world, they would roast him with a small fire. And because the Lord saw the Scribes and sacrificers of his time, seek to be praised of the people, as holy worshippers of the Prophets, he reproveth them for deceitful dealing, because they do not only refuse the Prophets, which were presently sent unto them, but they do cruelly trouble them. And therein doth their vile dissimulation and gross impudence bewray itself, while they desire to seem religious in worshipping of the dead, and labour to overthrow them that are alive.  
30. If we had been in the days of our fathers. Christ spoke not this in vain. For though he do not accuse them in the person of their Fathers, nor doth impute it as a fault to them, for that they were murderers children: yet he doth by the way reprove their vain boasting, because they used to glory of their kindred, who yet were the offspring of bloody enemies of GOD. The sentence therefore must be expounded thus. The worship which you do to the Prophets which are dead, is as you think, a sacrifice for your father's sins. Therefore I do now conclude this, that you do glory in vain of a holy kindred, when you come of ungodly and wicked parents. Go now and cover your wickedness with their godliness, whose hands you confess were defiled with innocent blood. But you commit a far greater offence: for the sacrilegious madness of your fathers, which you do condemn in the sepulchers of the dead, you do follow in murdering them that live. Wherefore he concludeth at the length, that in this matter they were not degenerate from their fathers: as if that he should have said, your nation doth not begin now to rage against the Prophets of God: for this is an old order, this custom was used of the fathers: to be short, this manner of dealing is as it were planted in you. But he doth not command them to do, as they do, as to kill the holy teachers, but he doth figuratively declare that by right of inheritance they do arise against the servants of God, and have liberty given them to oppress the truth: for by this means they fulfil the wickedness which was wanting in their fathers, and they weave up the web, which they began. And in these words he doth not only say that they are past hope, and such as cannot be brought again to their right mind: but he admonisheth the simple, that it is no marvel if the Prophets of God be evil handled by murderers children.  
33. O generation of vipers. After that Christ hath showed that the Scribe are not only wicked enemies of godly doctrine and faithless corruptours of the worship of God, but also deadly plagues of the Church: he making an end of his speech, inveigheth more sharply against them, as it is necessary that hypocrites should be violently shaken or driven from their dainties, and drawn as it were before the tribunal seat of God, that they might be terrified: yet Christ had not only respect unto them, but his purpose was to make all the people afraid, that all might beware of the like destruction. But how hard and intolerable these sharp words were to these reverend masters, may be gathered by this, that their government had now been peaceably settled to them by long custom, so that no man durst murmur against them. And without doubt many were offended at this freedom of Christ his words, they were so bitter: and he was accounted very froward and immodest, for that he durst speak so reproachfully of the order of the Scribes, as at this day many dainty men cannot abide to hear any thing spoken sharply of the Popish clergy. But because that Christ had to do with most vile hypocrites, which were not only puffed up with a disdainful contempt of God, and were drunken with a vain confidence in themselves, but they had bewitched the common people with their vain shows, therefore it was necessary that he should deal the vehementlyer against them: therefore he calleth them serpents aswell in nature as in manners: then he pronounceth a vengeance against them, which they shall not escape except they repent speedily.  
34. Therefore behold I send. Luke setteth it down somewhat plainelier, Wherefore the wisdom of God also said, which some interpreters do expound thus, I which am the eternal wisdom of God do pronounce of you. Yet I do rather allow that God should speak this under the person of his wisdom, after the usual manner of the scripture: so the sense should be this, God hath spoken of you before in the spirit of prophesy what should come to pass. I grant that the very words of this sentence are not read in any place: but because that God doth every where reprove the untamed frowardness of this people, Christ maketh as it were a brief collection, and showeth more plainly in this, moving the Lord to speak again, what the judgement of God was, of the incurable wickedness of this nation. For it might seem a wonder, if the teachers had done nothing worthy the noting, why the Lord would tire them out spidily. For so men do reason, God loseth his labour, when he sendeth his word to the reprobate, whom he knoweth to be obstinate. And the hypocrites do hope that God is merciful and favourable to them, because they had daily preachers of the heavenly doctrine amongst them, as though this only were sufficient, that the outward word was preached amongst them, though they would never learn any thing thereby. So the jews made great boast of themselves, that they far excelled all other nations in this their having of Prophets and doctors: as if they had deserved so great an honour, and that this had been an evident sign of their dignity.  
Christ that he might beat down this their foolish arrogancy, doth not only say, that they are no better than other nations, because that God hath vouchsafed to send Prophets and notable interpreters of his wisdom unto them: but he proveth that this grace being abused, shallbe their greater rebuke, and the more to their destruction: for the purpose of GOD was far otherwise then they imagined: namely, that he might make them the more inexcusable, and that the heap of their wicked malice might be brought to the full height: as if he should have said, you do very fondly and foolishly pretend this as an honour to you that God hath sent you Prophets. For God hath determined another thing in his secret judgement, that by this continual course of calling of them so lovingly, he might openly discover your wicked obstinacy: and that he might when he hath brought the same to pass, destroy the children and the fathers together. As concerning the words, the sentence in Matthew wanteth somewhat, the sense whereof must be supplied out of Luke's words.  
He numbereth the Scribes and the wise men with the Prophets, that he might amplify and set forth the grace of God. Whereby their unthankfulness doth the more appear: that when GOD had omitted no means that might serve for their destruction, yet it prevailed nothing. Luke for the Scribes and wise men placeth the Apostles, but the sense is all one. This place doth also teach, that God doth not always save men so oft as he sendeth his word unto them: but his will is that it shall be preached to the reprobate, whom he knoweth to be obstinate, that it might be unto them a ●auour of death unto death. The word of GOD is of itself and of the own nature wholesome, and calleth all men generally to the hope of eternal life: but because that all men are not moved inwardly, neither doth GOD open the ears of all men: to be short, because that all men are not renewed by repentance, nor brought to obedience: whosoever do refuse the word of God, do by their unbelief turn it to their destruction and make it deadly to them. When God knoweth before that it shall come so to pass, he doth purposely send his Prophets unto them, that he may cast the reprobate headlong into the greater destruction: as he declareth more at large, isaiah, 6. 10. I grant that this agreeth not with the reason of man, as we see the wicked contemners of God, do take a jolly occasion to bark out, that God, as some cruel tyrant, should delight himself in the greater destruction of men, whom without hope of profiting, he doth wittingly and willingly blind and harden more and more. But God doth by such instructions teach the faithful modesty. Therefore let us learn this sobriety, fearfully to reverence that which passeth our understanding. They which do say that the foreknowledge of God is no hindrance, but that the unbelievers may be saved, they do fond excuse God with a vain defence.  
I grant that the reprobate do not seek their own death, because that God foresaw that it should be so, and therefore their destruction cannot be ascribed to his foreknowledge: but I say that the righteousness of God is not thus rightly defended, for it may be presently objected, that it is in the power of GOD that they do not repent, because that the gift of faith and repentance is in his hand. This may also be objected, what the meaning of this should be, that GOD of set and deliberate purpose appointeth the light of his word to blind men: why is he not contented simply with the destruction of them that are appointed to eternal death, but would have them perish twice or thrice? There is no other answer to be made, but to give this glory to the judgements of God, that we may cry with Paul, that it is a profound and unsearchable depth, Romans, 15. 33. But it is demanded how GOD should say, that the prophecies were given to the jews for their destruction, when as his adoption did always flourish effectually in that nation. I answer, when as only a small remnant embraced the word by faith to salvation, he speaketh here of the greater number or of the whole body: as where jesaias, 8. 61. foretelleth the general destruction of that nation, he is commanded to seal up the law of God amongst the disciples. Therefore we must know, that as oft as the Scripture judgeth the jews to eternal death, the remnants are always excepted, in whom the Lord preserveth some seed, because of his own free election.  
35. That upon you may come all the righteous blood. He doth not only take from them that which they wrongfully took to themselves, but he teacheth that the Prophets were given them altogether to an other end, that no age might be free from the sin of rebelling against God. For the pronoun you doth generally comprehend the whole nation from their beginning. If any man would object that it agreeth not with the judgement of God, that the children should be punished for the offences of the fathers: the answer is ready, sith they joined with them together in that ungodly conspiracy, it must not seem absurd, if God generally punishing all men, should cast the punishment due to the fathers into the bosom of the children.  
Therefore the account of perpetual contempt is justly exacted and required of the whole nation, and the punishment is laid upon them at once, though some of them lived at one age, and others in another. For as God by the long continuance of his patience, strove continually with the malice of the whole people, so the whole people is worthily found guilty of stubbornness, which would not be amended, but continued even to the last of it, and as all those ages slew their Prophets, as if they had agreed upon the same, so it was meet that they should be called to a general judgement, and that all those slaughters which were done with one consent, should be revenged upon them all.  
From the blood of Abel. Though Abel was not slain by the jews, yet Christ imputeth his death unto them, because there was a certain kindred of ungodliness between them and Cain: otherwise that which he saith could not agree, that the righteous blood even from the beginning of the world was shed by this generation. Cain therefore is accounted as the head and the prince and author of the jewish people, for since they began to kill the Prophets, they succeeded in his room, whose steps they followed. Further, he nameth Zachariah, not as if that he were the last martyr (for the jews made not an end then of murdering the Prophets: but their boldness and rage rather increased thereby, and their posterities which followed them, made themselves drunken with the blood which their fathers had only tasted:) neither yet for that his death were more famous and known, though the holy scripture reporteth the same: but there is an other reason, which is worthy to be noted, but the interpreters saw it not. Whereby it came to pass, that they not only staggared themselves, but also entangled their readers with a troublesome question. For so Christ might seem to have been forgetful in making mention of this one slaughter, which had been done of old, and passeth an innumerable sort of murders, which were committed afterward under Manasse. Neither did the jews cease to persecute good men at the time when they were load into captivity, yea, when they were now afflicted, we know how cruelly they raged against jeremiah, 32. 2. But the Lord of set purpose did not upbraid them for these late murders, but rather chose this which had been done so long before (which was a beginning and fountain of a wicked liberty, so that afterward they broke out into an unbridled cruelty) because that it was most apt for his purpose. For this was the chief end of his purpose, as I showed even now, to prove that nation (sith it ceased not from wickedness) guilty of all those murders, which had been committed long before. Therefore he doth not only pronounce vengeance against them for this present cruelty: but he saith that they shall yield a reckoning for the blood of Zachariah, as if their hands were yet wet with his blood. Neither is their opinion probable, which do refer this to Zacharyah, who exhorted the people which were brought back from the captivity of Babylon to build the Temple, whose Prophecies do yet remain. For though the title of the Book declareth that he was the Son of Barachias, yet we read not in any place that he was slain. Further, that exposition is wrested, that he was slain in the mean time between the building of the Altar and the Temple. But the scripture maketh mention of an other Zachariah the son I●iada, which agreeth best with this place: For, when after the death of his father true religion decayed by the ungodly falling away of the king and the people, he being moved by the spirit of God, reproved sharply their public idolatry: and therefore he was slain in the court of the Temple. And it is no absurdity to say that his Father joiada had the name of Barachiah given him for honour's sake: for sith in all his life he was a defender of the true worship, he might worthily be accounted the blessed of GOD. But whether joiada had two names, or whether there was a fault in the word (as Jerome imagineth) the matter is not to be doubted of, but that Christ noteth that sacrilegious stoning of Zachariah, which is recorded in the second book of the Chronicles, the 24. cha. verse 22. The circumstance of the place augmenteth the hay nonsnesse of the fault: for that they regarded not the holiness of the place. Further, the Temple is taken here for the court or porch, as in other places. The Altar of burnt offerings was near to this place, that the Priest might offer the sacrifices in the sight of the people. Therefore it appeareth that their madness was too outrageous, which the sight of the Altar and Temple could not appease, but that the jews would defile the holy place with horrible murder.  
37. jerusalem, jerusalem. Christ declareth more evidently how just a cause he had to be angry, that jerusalem, (which GOD had chosen for a sanctuary & a heavenly dwelling place) had not only showed itself unworthy of so great honour, but was as a den of thieves and had accustomed now a long time to shed the blood of the Prophets. Christ therefore with great affection crieth out at so great a wonder, because that the holy city of GOD was fallen to that madness, that it should so lately endeavour to blot out the wholesome doctrine of GOD with the blood of the Prophets. And therefore he rehearsed the name, because that so wonderful and incredible wickedness was worthy of no samll detestation.  
And Christ doth not reprove them for one murder or two, but he saith that the city was grown into such a custom, that it ceased not to slay the Prophets, how many soever were sent unto them. For the Participle is put in the place of an Epithet, as if Christ should have said, thou which oughtest to have been a faithful keeper of the word of GOD, the mistress of heavenly wisdom, the light of the world, the fountain of true doctrine, the seat of the worship of GOD, an example of faith and obedience, art become a murderer of the Prophets: so that now thou haste gotten a certain habit in sucking their blood. Therefore it doth hereby appear, that they which had so filthily profaned the sanctuary of GOD, were worthy of all kind of reproaches.  
It was Christ's purpose also, to meet with the offence which was at hand: lest the faithful when they should see him slain at jerusalem without a cause, should be troubled at the strangeness of such a sight. For they were now admonished with these words, that it was no marvel, if that city which had been accustomed to slay or stone the Prophets, should cruelly slay their Redeemer. But hereby it appeareth how much it is convenient to attribute to places. God had given such notable ornaments to no city in the world, nor so honourably exalted any as this: yet we see how unthankful it became. Now let the Pope compare the seat of his the every with that holy City: what shall he find worthy of the like honour? his hired flatterers do boast to us, that faith flourished there in times past. If we should grant that to be true, if it appear at this day to be alienated & fallen away from Christ through infidelity, and that it is full of innumerable sacrilegies, how fond do they glory that the honour of the supremacy is tied unto it? And let us rather learn by this example worthy to be remembered, that the higher any place is set by the great benefits of GOD, and thereby exempted from other places there abouts, if it degenerate, it shall not only be spoiled of those ornaments, but it shall be so much more odious and execrable, because it hath filthily polluted the glory of God, by defiling the beauty of his graces.  
How oft would I. It is rather a word of disdain then of compassion. He pittyeth as yet the city itself, over the which he had wept a little before, but he dealt more hardly and sharply towards the Scribes the authors of salvation, as they had deserved. Neither doth he spare the rest, for that they were all faulty, allowers and companions of the same sin: but he proving all alike guilty, inveigheth specially against their leaders and guides, which were the cause of all those evils.  
Now the vehemency of the speech must be noted. If the grace of GOD had been simply denied to jerusalem, their unthankfulness might so much the less have been excused: but sith God tried by lovingness and gentleness to allure the jews unto him, and prevailed nothing by so great gentleness, the offence of their proud contempt was so much the greater. Hear is also to be added their untamed frowardness: for GOD went not about to gather them once or twice, but continually time after time he sent unto them diverse Prophets, all which almost were refused for the most part. Now we understand why Christ in the person of GOD compareth himself to a Hen: namely, that he might lay so much the more shame upon this wicked nation, which had refused his sweet and more than motherly allurements. And certainly this was a wonderful and incomparable token of love, that he disdained not to humble himself even to entreat them, that he might so by that means bring those rebels to obey him.  
The like reproof almost is set down by Moses, deuteronomy, 32. 11. that God as an Eagle embraceth the people with stretched out wings. And though God doth not stretch out his wings in one sort or manner to nourish that people, yet Christ doth peculyarlye apply this manner of speech, to this one thing: namely, that God sent his Prophets, to gather them which wandered and went astray into the bosom of God. Whereby he declareth that the word of God is never opened unto us, but that he with a motherly kindness openeth his lap unto them: and not satisfied therewith, he would humble himself to the simple affection of a Hen in nourishing her chickens. Whereof it followeth that our cruelty is more than monstrous, if we will not suffer ourselves to be gathered together by him. certainly, if of the one part we could remember the fearful majesty of GOD, and of the other our own vile and base estate, we should be compelled for shame to stand amazed at so great and wonderful goodness. For what meaneth this, that God should humble himself so far for our sakes: when he taketh upon him the person of a mother, he humbleth himself far beneath his glory: how much further then, when he becometh like unto a Hen, and vouchsafeth to account us as his chickens? Further, if this was worthily objected to the old people, which lived under the law, it doth much more pertain to us. For though that was always true, which I cited even now out of Moses, and also that those complaints are true, which are read in Isaiah, 65. 2. that GOD hath daily spread out his arms in vain to embrace a stiff and rebellious people, that by rising early and taking daily care he could prevail nothing amongst them: yet at this day he calleth us more familiarly and lovingly unto him by his Son. Wherefore there remaineth a horrible vengeance for us, so oft as he proposeth the doctrine of the Gospel, if that we do not willingly hide ourselves under his wings, with the which he is ready to take and to cover us. Yet Christ teacheth that all they shall rest in safety, which in obedience of faith do gather themselves to God: for under his wings they have a sort, which cannot be overthrown.  
The other part also of the reproof must be noted, that God was not presently so moved with the perverse frowardness of the old people, as that it should cause him to cast away his fatherly love and motherly care, when as he ceased not continually to send Prophets after Prophets. As at this day, though he hath too much experience of the wickedness of the world, yet he continueth the course of his favour. There is yet a further thing to be noted in these words: namely, that the jews fell from him, assoon as the Lord had gathered them. Hereby we note by their falling away so oft, that they rested quietly scarce the space of a moment under the wings of GOD, such wildness is seen at this day in the world, and hath been also in all ages: therefore it is necessary that GOD should call unto him them that wander and go astray.  
But this is the most desperate conclusion of wickedness, when men do stubbornelye refuse the goodness of GOD, and refuse to come under his wings. That also, which I said before, that Christ spoke in the person of GOD, I interpret that this speech doth properly belong to his eternal Godhead. For he doth not declare here what he began to do, sith he was manifested in the flesh, but he showeth how careful he hath been for the salvation of this people even from the beginning. And we know that the Church was so governed of GOD, that Christ governed it, as he was the eternal wisdom of God. In the which sense Paul saith not that GOD the Father, but that Christ himself was tempted in the desert, 1. Corin. 10. 9 This place is wrested by cavillers for the proof of free will, and to overthrow the secret predestination of GOD: but it is easily answered. They say, the Lord would gather all men: therefore it is free for all men to come, and their will doth not depend of God's election.  
I answer that the will of GOD, whereof there is mention made here, is to be considered of the effect. For when as by his word he calleth all men generally to be saved, and this is the end of preaching, that all should repose themselves in his keeping and faith, it is rightly said, that he would gather all men unto him. Therefore he describeth not here the secret counsel of GOD, but that will which is learned by the nature of the word. For he doth not only call them by the outward voice of man, whom he would gather effectually, but he draweth them inwardly by his spirit. If any man should object that it were absurd to imagine God to have two wills: I answer, we do not believe otherwise, but that the will of GOD should be one and simple: but because that our minds cannot reach the profound depth of the secret election, but according to the simplicity of our capacity the will of God is proposed to us two ways. And I marvel at the froward heads of some, that are nothing offended at that human affection, which is found so oft in the Scripture, and will not admit it in this place only. But because that I have handled this argument at large in another place, lest I should be longer in a needless matter, I only say in a word, that assoon as the doctrine, which is the ensign of unity, is brought amongst the people, GOD would gather all men: whosoever do not come are inexcusable.  
37. And you would not. This may be referred aswell to the whole nation, as to the Scribes: yet I do rather expound it of them, by whom that gathering together was most hindered. For Christ enueighed against them in the whole course of his speech: and now when he spoke to jerusalem in the singular number, it presently appeareth that he altered not the number without a cause. But there is a vehement opposition between the will of GOD and their unwyllingnesse: for it expresseth the devilish fury of men, which set themselves to strive against God.  
38. Behold your habitation shall be left. He foretelleth the destruction of the Temple, and the overthrow of the whole common wealth. For though they were defiled with ungodliness, wickedness, and all manner of infamy: yet they were so blinded with a corrupt hope in outward worship, and of the Temple, so that they thought God bound unto them. And they had this buckler always ready: what? will God depart from this place, which he only chose unto himself alone in all the earth? If that he dwelleth amongst us, he must of necessity restore us at the length. To be short, they held the Temple as a Fort unvanquishable, as if they ●ate in God's lap. But Christ proveth that they glory of the presence of God in vain, whom they had driven from them by their sins, and by calling it their house he showeth plainly that it is the house of God no more.  
The temple of God was builded of this condition, that it might cease to be the seat & place of God, at the coming of Christ: yet it should have stood as a notable monument of the perpetual grace of God, if the sin of the people had not provoked the destruction of the same. This therefore was the horrible vengeance of God, that he not only forsook & would altogether overthrow that place, which he had so royally and so bewtifully adorned, but left it so as a note of extreme ignominy and shame to the end of the world. Now let the Romans go, and let them proceed in extolling their tower of Babylon in spite of God, when they see the temple of God built by the allowance and commandment of God, overthrown for the sins of the people.  
39 For I say unto you. He confirmeth that which he had spoken before, that the vengeance of God was near at hand: and the only mean● to escape that destruction should be taken from them. For that was the acceptable time, that was the day of salvation, so long as he which was come to be their Redeemer was the witness and preacher of the redemption which he brought. But at his departure the light of life vanished away, even as if it were at the setting of the sun. Wherefore it was necessary that this miserable destruction should follow, which he speaketh of. Now it is demanded what time is noted by this phrase, until ye shall say. Some tie this to the last day of judgement: other some think that it is a prophesy of that which was fulfilled shortly after. When as some of the jews should in humility worship Christ. But I like neither of these interpretations, and certainly I marvel that learned men should make such a doubt at so light a matter, when they do so doubtfully demand, how the unfaithful should say of Christ, Blessed is he which cometh, etc. For he doth not declare what they should become, but what he himself would do. For that Abuerbe Until extendeth no further, then to the time which goeth before. joseph lay not with his wife until she brought forth Christ. The Scripture doth not mean by these words, that they afterward came together as man and wife after the birth: but only declareth that mary was a virginne untouched of man, before the birth of her Son. Therefore in my judgement this is the natural sense of this present place. Hitherto I have behaved myself humbly and lovingly amongst you, and have discharged the office of a teacher.  
Now the course of my calling being finished, I will depart, and you shall not enjoy me hereafter: but the redeemer and minister of salvation whom you do now despise, you shall find & try to be a judge. So this place agreeth with that of Zachary, 12. 10. They shall see him, whom they have pierced through. But Christ also seemeth to reprove after this sort their vain hypocrisy, that as men earnestly desiring their promised salvation, did sing daily out of the Psalm, Blessed is he which cometh in the name of the Lord: and yet they had the Redeemer in derision, when he was offered them. Further, he saith, that he will not come at them, until that at the sight of his majesty horrible to be seen, they shall cry out as men afraid, but too late, truly this is the Son of God. And this threatening doth belong to all the contemners of the gospel: especially them which do wrongfully pretend his name: and yet refuse his doctrine: for they shall know at the length that they cannot escape his hands, whom they laugh now to scorn with their feigned dissimulation. For the Papists sing the same song at this day, and yet they make no account of Christ, until he ascend to his tribunal seat, armed with revenge. We are also admonished so long as Christ appeareth unto us in the name of the Father, as a messenger and mediator of salvation, to honour him not only with the lips, but sincrelye to desire that he may bring us and all the world in obedience to him.  
LV. 53. And as he said these things unto them. I said even now that Luke put not these former sentenses in their proper place: for when he reporteth that Christ reproved the Scribes at a certain dinner, he addeth also withal, his last words, wherewith their offences a little before his death were laid open. So also Luke setteth down the next reproof in the thirteen chapter, where he rehearseth another history.  
If any man had rather follow their opinion, which do think that Christ rehearsed the same words oft times, I do not greatly stand against them. Now after that Luke had rehearsed the curses spoken of a little before, at the length he concludeth, that all the scribes hated Christ the more, so that they ceased not to seek to deceive him by laying snares for to entrap and catch him. The which must rather be referred to that speech had at the table, then to his last sermon. But I have not much regarded to be curious about the time, which the Evangelist neglected.  
Math. Mark. 1●. Luke. 21.  
41 And as jesus sat over against the treasury, he beheld how the people cast money into the treasury, and many rich men cast in much.  
42. And there came a certain poor widow, and she threw in two mites, which made a quadrin.  
43. Then he called unto him his disciples, and said unto them, verily I say unto you, that this poor widow hath cast more in, than all they, which have cast into the treasury.  
44. For they all did cast in of their superfluity: but she of her poverty did cast in all that she had, even all her living.  
1. And as he beheld, he saw the rich men, which cast their gifts into the treasury,  
2. And he saw also a certain poor widow, which cast in thither two mites,  
3. And he said, of a truth I say unto you, that this poor widow hath cast in more than they all.  
4. For they all have of their superfluity cast into the offerings of God: but she of her pennurye hath cast in all the living that she had.   
43. Verily I say unto you. This answer of Christ containeth very profitable doctrine, whatsoever men do offer to God is not valued after the outward price, but according to the affection of the heart: yea, his godliness is more worth, who according to his ability offereth that little he hath, to God, than he which offereth a hundred fold more of his abundance. This doctrine is profitable two ways. For the Lord encourageth the poor, which want ability to do well, that they should not be afraid cheerfully to testify their good will with that little they have: for if they consecrate themselves, their offering, though it be in show but vile and vain, shallbe as much esteemed as if they offered all Croesus treasures.  
Again, they which have abundance, and do give many gifts are admonished, that it is not sufficient for them to excel the common and poor people in giving: for it is less to be accounted of before God for a rich man to give a mean sum, then for a poor man for to bestow a little, being that which he hath. Further, this widow was very godly: for she had rather be without meat herself, then that she would appear empty before the Lord. And the Lord commendeth this simplicity for that she forgetting herself, declared that she and all that she had belonged to God. As also the chief Sacrifice, which is required of us, is to deny ourselves. And though it is to be supposed that the holy offerings were not rightly bestowed at that time, nor to lawful uses: yet because that the manner of worship appointed by the law was yet in force, Christ doth not reject them. And certainly the corruption of men could not bring it to pass, but that the holy worshippers of God would according to his commandment offer for the sacrifices and other godly uses.  
Matth. 24. Mark. 13. Luk. 21. 
1. And jesus went out, & departed from the temple, and his disciples came to him, to show him the building of the Temple.  
2. And jesus said unto them, see ye not all these things? verily I say unto you, there shall not be here left a stone upon a stone, that shall not be cast down.  
3. And as he sat upon the mount of olives, his Disciples came unto him apart, saying, tell us when these things shall be, and what sign shallbe of thy coming, and of the end of the world.  
4. And jesus answered and said unto▪ them: take heed, that no man deceive you.  
5. For many shall come in my name, saying, I am Christ, and shall deceive many.  
6. And ye shall hear of wars, and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.  
7 For nation shall rise against nation, and realm against realm, and there shall be pestilence and famine, and earthquakes in diverse places.  
8 All these are but the beginning of sorrows.  
1. And as he went out of the Temple, one of his disciples said unto him: master, see what stones & what buildings are here.  
2. Then jesus answered & said unto him, seest thou these great buildings? there shall not be left one stone upon a stone, that shall not be thrown down.  
3. And as he sat on the mount of olives over against the temple, Peter and james, and john and Andrew asked him secretly:  
4. Tell us when shall these things be? and what shall be the sign, when all these things shallbe fulfilled?  
5. And jesus answered them, and began to say, take heed lest any man deceive you.  
6. For many shall come in my name, saying, I am Christ, and shall deceive many.  
7. Furthermore, when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be: but the end shall not be yet.  
8 For nation shall rise against nation, and kingdom against kingdom, and there shallbe earthquakes in diverse quarters, and there shall be famine and troubles: these are the beginnings of sorrows.  
5. Now as some spoke of the Temple, how it was garnished with goodly stones, and with consecrate things, he said,  
6. Are these the things that ye look upon? the days will come, wherein a stone shall not be left upon a stone, that shall not be thrown down.  
7 Then they asked him, saying, master, but when shall these things be? and what sign shall there be, when these things shall come to pass?  
8. And he said, take heed, that ye be not deceived; for many will come in my name, saying, I am Christ, and the time draweth near: follow ye not them therefore.  
9 And when ye hear of wars, and seditions, be not afraid: for these things must first come, but the end followeth not by and by,  
10. Then said he unto them, nation shall rise against nation, and kingdom against kingdom.  
11. And great earthquakes shall be in diverse places, and hunger, and pestilence and fearful things: and great signs shall there be from heaven.   
1. And jesus went out and departed. The Disciples perceived that Christ gave this as his last farewell to the Temple. Therefore it was meet that he should erect a new Temple more beautiful than this, and a more flourishing estate of a kingdom, as the Prophets had foretold. For they had nothing to do with that Temple, wherein all things were so out of order and against them. But yet the Disciples thought it incredible, that the Temple so strongly built and so gorgeous, should give place to Christ.  
And this must be noted diligently: for sith the outward beauty of the Temple was such as was to be wondered at, their eyes were so set upon the present glory of the same, that they could scarcely hope that the kingdom of Christ might spring up. They do not expressly confess their doubt, but they do show the same secretly, when as they do object to Christ the great heap and hugeness of the stones, which should be overthrown, yea and brought to nothing, if that he would reign. Also such admiration at the estate of Popery, withholdeth many simple men at this day: for they see them furnished with great abundance of wealth and mighty power, they are presently so amazed, that the base and simple show of the Church seemeth vile and contemptible unto them. Many also think that we are deceived, when we go about the overthrow of that kingdom, even as if it were as hard a matter as to pull the sun out of heaven. And it is no meavaile, if Christ's disciples were amazed at that notable sight. For how much that building cost Herod, may be gathered by this, that he had ten thousand workmen labouring about the same continually for the space of eight years. And they do not wonder at the stones without a cause: for they were very goodly and fair, losephus writeth that they were fifteen cubytes long, twelve high, and eight broad. And now it was so much reverenced in foreign countries, that no man durst scarcely suspect that it could at any time be overthrown.  
2. Verily I say unto you, one stone shall not be left upon an other. Because the greatness and wealth of the Temple (being set as a vail before their eyes) hindered them from believing that the kingdom of Christ was at hand: therefore he affirmeth by an oath, that what soever things do hinder them, should shortly pearish. So the foretelling of the destruction of the temple, made a way ready for the rude and weak people. And though it was profitable that the temple should be overthrown, lest it should keep the jews in this ceremonial kind of worship, who of themselves were given too much to earthly elements: yet this was a special reason, that God by that horrible example would be revenged upon that nation for the refusing of his son, and contempt of the grace he offered them. Wherefore it was meet that the disciples should by this forewarninge be drawn away from the society of that rebellious people. So at this day what soever the scripture foretelleth of the punishments of the wicked should drive us from those sins which provoke the wrath of God. Also, what soever it teacheth of the transitory & vain fashion of the world, it should correct the vanity of our mind, which followeth too greedily after pomp, pleasure, and delights. And especially that which he foretelleth of the fearful destruction of Antichrist and his sect, should remove away all those lets, which do hinder us in the right course of faith.  
3. And as he sat upon the mount. Mark nameth four, Peter, james, john and Andrew. He and Luke do not set down so much as Matthew. For they say that they inquired only of the time of the destruction of the temple, (and because it was a thing hard to be believed) what sign GOD would give from heaven, that the same should come to pass. But matthew reporteth that they ask the question of the time, of the coming of Christ, and of the end of the world. But it may be noted how they had thought even from their childhood, that the temple should stand for ever, and their minds were so wholly bend upon the same, that they thought the temple could not fall while the world stood. Therefore assoon as Christ said that the temple should be destroyed, they presently thought with themselves of the end of the world. And (as error begetteth error) because they were persuaded, that presently at the beginning of the kingdom of Christ, they should be happy every way, they presently speed to the triumph before the battle. Therefore they join the coming of Christ, and the end of the world together, with the destruction of the temple, as things which could not be separate: and by the end of the world they understand the restoring of all things, when nothing should be wanting of the perfect felicity of the godly. Therefore we see now how they leap to divers questions at once, because they were entangled in these fantasies, that the temple could not fall, but that it should shake the whole world: that the shadows of the law and the world should end together: that the glory of the kingdom of Christ should presently appear which should make the children of God perfectly happy: that the apparent renewing of the world was at hand, which should presently bring all things confused into order. And especially the hope which they had fond conceived before of the present kingdom of Christ, doth drive them preposterously to haste to the happy rest. As in the Act. 1. 6. when they see Christ risen from the dead, they run headlong to that felicity which is laid up for us in heaven, to the which we must aspire by hope and patience. And though our estate is not like theirs, because we are not trained up in the shadows of the law, so that the superstitious opinion that the kingdom of Christ should be earthly hath not besotted us, yet there shall scarce be found one amongst a hundred, which is not troubled with the like disease. For when all men do by nature loath troubles, contentions, and all manner of afflictions, the weariness of these things, urgeth them without moderation & without hope to haste before the time to the fruit of faith. So it cometh to pass that no man is willing to sow, and all men would mow before the time. But to return to the disciples, they had the good seed of faith in their hearts, but they would not tarry for the time appointed: and they having corrupt fantasies, seek to thrust the perfection of the kingdom of Christ together with the beginning: and that which they should seek for in heaven, they sought to enjoy upon the earth.  
4. jesus answered. They had such an answer as liked them not. For when they gaped for the triumph, as if the war were ended, Christ exhorted them to long sufferance: as if he should have said, you would receive the price at the first beginning of the race: but of necessity you must first run forth the race. You would have the kingdom of God upon the earth, but no man can attain unto it, except that he ascend into heaven. But sith this Chapter containeth most notable admonitions and instructions for the government of the course of our life, we see how by the wonderful counsel of God it was brought to pass, that the Apostles error turned to our profit.  
This is the sum, the preaching of the Gospel is like to a sowing time: and therefore we must with patience wait for the harvest time, and they are too to dainty and effeminate, which are discouraged in their minds for the frost, snows, clouds, or the sharp tempests of the winter. Christ doth especially give his disciples commandment of two things, that they should beware of false doctrines, and that they should not be troubled by offences. In which words, he declareth that his Church shall be subject to such troubles, while it wandereth in the world. But this might seem very unlikely, because that the Prophets had foretold that the kingdom of Christ should be in another sort. Isaias 54. 13. promiseth that they shall all be then taught of God. And by joel it is reported, 2. 28. I will pour my spirit upon all flesh, and your sons and daughters shall prophesy, your young men shall see visions, and your old men shall dream dreams. jeremiah also promiseth a brighter light of understanding, 31. 34. They shall teach no more every man his neighbour, and every man his brother, saying: know the Lord, for they shall know me from the least of them to the greatest of them. Therefore at the rising of the Sun of righteousness, as it was spoken of before by the prophet Malachi 4, 2. it is no marvel if the jews hoped that they were set free and clear from all clouds of errors. And hereof the woman of Samaria said, john 4. 25. when the Messiah shall come, he will teach us all things. So now we know how great promises do every where appear of peace, righteousness, joy, and of abundance of all good things. Wherefore it is not to be marveled at, if they thought that by Christ's coming, they should be exempted from troubles of wars, from spoils, from all manner of injury, and also from famine and pestilence. But Christ declareth that they shall have no less trouble hereafter with false teachers, than the old people had with false prophets: and that there shall be no less troubles under the Gospel, than there were in times passed under the law. Not that those prophecies which I touched even now, were not fulfilled: but because they were not fully performed presently at the first day. For it is sufficient that the faithful have only a taste given them now of those good things, that they might nourish the hope they have of the full enjoying of them hereafter.  
And therefore they were much deceived, which would have all things perfectly performed at the beginning of the Gospel, which we see fulfilled every day. Furthermore, though the wickedness of men, cannot altogether make of none effect that felicity which the Prophets said should be in the kingdom of Christ, yet it hindereth and troubleth the same. The Lord causeth, by striving with the malice of men, that his blessings find way through all lets: and certainly it were absurd, that the thing which is established upon the free goodness of God, and dependeth not upon their pleasure, should be abolished for their fault. Yet that they might receive some reward of their unthankfulness, he doth only distil his graces by a little at once, which otherwise should be powered down in great abundance. Hence cometh the Labyrinth of so many mischiefs, through the which all the faithful do wander all their life, though Christ being their captain, and bearing the light of his Gospel before them, they hold the ready way to salvation.  
Hence arise the heap of so many contentions, that they shall pass through sharp wars, but yet without danger. Hence spring so many and so sudden troubles, that they are troubled with miserable disquietness, but yet by the help of Christ they continue steadfast to the end. Also, when Christ commandeth his disciples to take heed of deceits, we are to understand that they shall not want means to avoid them, so that they be careful themselves. Wherefore let us be sure, if any of us do diligently apply himself to watch in his place and calling, what subtleties soever sathan shall devise, we shallbe free from them.  
5. For many shall come. He doth not yet speak generally of corrupt & false doctrines, but toucheth one kind, which was as a beginning of all errors, with the which Satan endeavoured sundry ways to overthrow the pure doctrine of the Gospel. For shortly after the resurrection of Christ, there arose deceivers, and every one of them professed himself to be Christ. And because the true redeemer was not only taken from among them, but put to the shameful death of the cross, and the minds of all men were moved and kindled to hope and to desire their redemption, they had a means ready at hand to deceive them. And it is not to be doubted but that God gave the jews over to be deceived by such guiles, for that they had so wickedly rejected his son. And though those mad toys were quickly brought to nothing, yet it was the will of God that the jews should have such tumults amongst them: first, that they might make themselves in famous and odious, then that the hope of salvation might be taken from them altogether: lastly, that they being so often deceived, might in a brutish blockishness, run headlong to their own destruction. For when the world slipped from the son of GOD, whose office it is to gather us into an holy unity, it is meet that it should be carried hither and thither as in tempestuous waves.  
And by the same vengeance of God it came to pass, that more were carried away with a fond opinion, then true faith brought to obey God. And Christ set down this circumstance of purpose, lest the faithful beholding the multitude of such mad people, should grow faint and weary. For we know how easy a matter it is to follow after the multitude, especially where we are but few in number.  
6. And ye shall hear of wars. In this place he only maketh mention of the stirs which fell out amongst the jews: for shortly after he will show that the same should creep further. And as he first commanded them to take heed lest any man should deceive them, so now he commandeth them to be of good courage when they hear of the rumours of wars, and of wars themselves. For it was dangerous, lest they being overwhelmed with evils, should fall away: especially, if they had promised and persuaded themselves of a peaceable, joyful and quiet estate. He addeth that these things must come to pass, assigning no cause but declaring that none of these things shall fall out by fortune, but by the providence of God, lest they should kick in vain against the prick. For there is nothing more effectual to bring us in obedience, then when we know that God according to his pleasure, governeth even those things which seem most confused. God hath just causes and great reasons, why he suffereth the world to be troubled: but because it is meet that the faithful should rest upon his only pleasure, it was sufficient for Christ to exhort his disciples to bear these things with patiented minds, and to abide constant▪ because it so pleased the Lord.  
But the end is not yet. He plainly declareth as I said even now, that these were grievous of themselves, yet they were but as the beginnings of greater troubles: for when this flame of wars had consumed judea, it should waste further, For after that the doctrine of the Gospel was spread, the like unthankfulness kindled also the wrath of God amongst other nations. Hereof it cometh to pass that they which had broken the covenant and band of peace with God, should with mutual dissensions rend themselves in pieces: they which refused to obey the authority of God, were driven to yield to the force of the enemies: they which would not be reconciled to God, should fall to tumults and troubles amongst themselves: to be short, they which had exempted themselves from the heavenly salvation, should by raging one against another, fill the earth with slaughters. Further, because he knew how great the malice of the world would be, he addeth again, that these are but the beginnings of sorrows: not that the faithful should overwhelm themselves with sorrow (who have comfort at hand always in the midst of troubles) but that they might prepare themselves with patience to abide a longer time.  
Luke also addeth Earthquakes and signs from heaven. Of which things, though there remain no certain history, yet it is sufficient that Christ spoke of them before. They which will, may read the rest in josephus.  
Math. 24. Mark 13. Luke 21. 
9 Then shall they deliver you up to be afflicted, and shall kill you, and ye shall be hated of all nations for my name's sake.  
10. And then shall many be offended, and shall betray one another, and shall hate one another.  
11. And many false prophets shall arise, and shall deceive many.  
12. And because iniquity shall be increased, the love of many shallbe cold.  
13. But he that endureth to the end, he shall be saved.  
14. And this gospel of the kingdom shall be preached through the whole world for a witness unto all nations, and then shall the end come.  
9 But take ye heed to yourselves: for they shall deliver you up to the counsels, and to the synagogues: ye shall be beaten, and brought before rulers and kings for my sake▪ for a testimonial unto them.  
10. And the gospel must first be published among all nations.  
11. But when they lead you, & deliver you up, take ye no thought before, neither premeditate what you shall say: but what soever is given you at the same time, that speak: for it is not ye that speak, but the holy Ghost.  
12. Yea, and the brother shall deliver the brother to death, and the father the son, and ●he children shall rise against the parents, and shall cause them to die.  
13. And ye shallbe hated of all men for my name's sake: but who soever shall endure to the end, shallbe saved.  
12. But before all these, they shall lay their hands on you, & persecute you, delivering you up to the synagogues, and into prisons, and bring you before kings and rulers for my name's sake.  
13. And this shall turn to you for a testimonial.  
14. Lay it up therefore in your hearts, that you premeditate not what ye shall answer.  
15. For I will give you a mouth and wisdom, where against all your adversaries shall not be able to speak nor resist.  
16. Yea, ye shallbe betrayed also of your parents, and of your brethren, and kinsmen & friends. and some of you shall they put to death.  
17. And ye shall be hated of all men for my name's sake.  
18. Yet there shall not one hair of your heads pearish.  
19 By your patience possess your souls.   
9 Then shall they deliver you up to be afflicted. Now christ foretelleth his disciples of an other kind of temptation, wherewith besides their common afflictions, their faith should be tried: for they should be hated and detested of all the world. This is hard and sharp of itself to the children of God, to be afflicted together with the reprobate and contemners of God, to be subject to the same punishment which they endure for their sins. And this seemeth the more intolerable, to be sharply oppressed with such grievous miseries, as the very wicked are free from. But as the wheat, when it is together with the chaff threshed out with the flails, is afterward broken and ground in the mill: so God doth not only afflict his children together with the wicked, but layeth the cross more upon them then upon others, that they might seem to be the most miserable of all men. But Christ doth properly speak here of the afflictions, which the disciples should suffer for the Gospel. For though that saying of Paul is true. Rom. 8. 29. whom God hath chosen, them hath he also ordained to bear the cross, that they might be made like to the image of his son: yet he doth not mark all his children with this special mark, that they should be persecuted by the enemies of the Gospel. Christ speaketh now of that kind of affliction, at that time when the faithful of necessity were to bear for the testimony of the Gospel, the hatred, the reproachful words and the fury of the wicked. For his will was to let his disciples understand, that the doctrine of the Gospel (whereof they should be messengers and witnesses) should not be accepted or allowed of the world, even as he had told them before. And he telleth them before, that they shall have contention not only with a few enemies, but that they shall be hated of all nations, whether so ever they shall come. But this was a wonder hardly to be believed, which might make the most courageous minds to fear & quake, that the name of the son of God should be so infamous and odious that it should procure all them to be hated every where.  
Therefore Mark sayeth: Take heed to yourselves. By which word he noteth the end and use of this admonition: namely, that they should be ready to bear this, lest this temptation should overthrow them before they be aware. Mark addeth in the same place, that this should be a testimonial to kings and rulers: when the disciples of Christ should be brought before their judgement seat. Luke reporteth this somewhat otherwise. This shall be to you for a testimonial: but the meaning is one with the former. For Christ declareth that his Gospel shall be the more set forth when it shall be defended with the danger of death. For if the Apostles should have employed their travail in preaching the Gospel, and should not stand constantly against the furious dealings of the enemies in defence of the same, it should not have been so notably confirmed. But when they doubted not to lay their heads in danger, and that no terrors of death could drive them from their purpose, it appeared by this their courage and constancy, how certainly they were persuaded of the goodness of their cause. So this was a sure seal of the Gospel, that the Apostles stood without fear at the judgement seats of kings, and freely professed the name of Christ there. And therefore Peter calleth himself a witness of the passions of Christ, the signs and tokens whereof he bore upon him. And Paul to the Phil. 1. 17. glorieth that he was set in defence of the Gospel. The which is especially worthy to be noted, lest they through vile cowardliness should fall away from the faith upon whom God hath thought good to bestow so great honour, as that he would make them patrons of his truth.  
MAR. 11. Take ye no thought before. We have expounded this sentence and the next in the tenth chapter of matthew, for that the Lords will was to ease his disciples of that sorrowful doubtfulness, which hindereth us from continuing in our calling, while that we distrust ourselves as unable to bear the burden. Not that he would have us altogether careless (for nothing is more profitable for us, then that we be taught humility by knowing our own infirmity, and be provoked to prayers) but Christ teacheth us to cast our cares into the bosom of the father, that trusting in his promised help, we may go forward cheerfully in our course.  
But Luke setteth down the promiss otherwise, not that Christ would deliver his from death (for this is not always to be hoped for) but that he will give them a mouth and wisdom, wherewith they should make their enemies ashamed. But though Christ giveth at the same time a mind and power to speak, yet I do think that he meant another thing by joining these two words together: as if that Christ should promise, that he would govern their tongues, so that they should answer wisely and to the purpose.  
He addeth further, that this wisdom should have the victory against all their enemies: because they could not resist nor speak against the same. Not that their impudency should give place to the truth: but because the truth, against the which they set themselves in vain, should triumph over their frantic boldness. And I would that all men that are required to make confession of their faith, would repose themselves in this hope: for then the power and majesty of the spirit would show itself far otherwise to the overthrow of satans ministers. Now while we are carried partly by our own sense, and puffed up with pride, we run headlong rashly, or go further forward than is mere: and partly we are withholden and restrained with peevish fearfulness: and woeful experience showeth that we are destitute of the grace of God & help of his spirit. Further, when in Matthew and Mark Christ calleth it the spirit of the father, which speaketh in us, and sayeth here that he himself will give us a mouth: we do gather that it is proper and peculiar to him to direct us by the spirit.  
LUKE. 19 By your patience possess your souls. Christ doth here teach his disciples a far other way to preserve life, than the reason of man would teach. For every man doth naturally desire to keep his life in safety: and we do all seek for those means of preservation which we think to be best, and we flee from all danger: to be short, we seem not to live, except we be well guarded. And Christ giveth us this fortress for our life, that we should walk through fire, water, and sword always in danger of death. And truly no man committeth his spirit rightly into the hand of God, but he which is always ready to die, and learneth every day to live. In sum Christ commandeth us to possess our life both under the cross, and amongst the continual terrors of death.  
MATH. 10. And then shall many be offended. Now he rehearseth the temptations which shall come by evil examples. And this is very grievous and hard to overcome, when Christ himself should be a stone of offence to many, whereat some should stumble, or others at the sight thereof should go backward, and others do fall away, 1. Peter 2. 7. 8. And it seemeth to me that Christ in this word comprehendeth divers kinds of troubles: because they do not only fall away which were entered into a right course but many become enemies to Christ: others forgetting modesty and equity, become raging mad, others become profane men, and cast of all sense and feeling of godliness: others do take themselves liberty in such troubles to commit sin.  
11. Many false prophets shall arise. This admonition differeth from the former, where Christ sayeth before, that many should come in his name. For there he spoke only of the deceivers, which shortly after the entrance of the gospel, should fain themselves to be Christ's. But now he saith that there should false teachers arise, which should corrupt the found doctrine with errors: as Peter teacheth that the church should be in no less danger of this mischief under the gospel, than it was before under the law, 2. Pet. 2. 1. wherefore there is no cause, why errors & the subtle practices of sathan, & the corruptions of godliness, should overthrow the minds of the godly: because that no man is rightly established in Christ, but he which hath learned to stand against such assaults. For this is a right trial of our faith, when it standeth without removing, against such false doctrines as shall arise.  
And he doth not only say that false prophets shall come, but also that they shallbe so subtle as to deceive, so as they shall draw sects after them. And here we have need to take great heed: because the multitude of them which follow errors, do as a violent storm enforce us to turn our course, if we be not thoroughly settled in God: whereof there is somewhat spoken before.  
12. Because that iniquity shall abound. No man should be ignorant how far and wide this mischief should spread itself: but very few do mark it. For sith the light of the Gospel doth more plainly discover the malice of men, the desire to do well waxeth cold, and is almost quenched even in good and well minded men. For every man thinketh with himself that those things are lost, which are done for this or that man, for that experience and daily use declareth that all men almost are unthankful, or faithless, or wicked. Truly a great & a dangerous temptation. For what can be more absurd, then to allow of that doctrine which seemeth to overthrow the love of godliness and the force of charity? But where the Gospel taketh place, charity, with the heat whereof the hearts of all men should be inflamed, rather waxeth cold. But the fountain of this mischief must be noted, which Christ uttereth thus. For many do wax faint, because that for weakness they cannot stand in the flood of iniquity, which floweth every where, Christ then requireth his disciples to be thus strong, as they may stand fast in these wrestlings. As Paul commandeth, 2. Thes. 3. 13. that we should not be weary of behaving of ourselves lovingly and kindly. Therefore, though the love of many being overwhelmed with the abundance of sins, should wax cold. Christ sayeth that this let must also be overcome, lest that the faithful for such evil examples should give over as men tired. Therefore he rehearseth that sentence, that no man can be saved, but he which shall strive lawfully, and shall continue to the end.  
14. And this Gospel of the kingdom shall be preached. When the Lord had preached such a sermon as had given no small occasion of sorrow, this consolation was added in very good time, either for the raising up of the minds overthrown, or for the strengthening and staying of them that are falling: for what soever sathan shall devise, and how many stirs so ever he shall make, yet the Gospel shall go forward, until it be spread through the whole world. And though this was incredible, yet it behoved the Apostles, having this warrant of their master, to hope well beyond hope, and with courage to go forward to discharge their calling, Some do object the Antipodes, and other people which do dwell far away, which as yet have heard nothing of Christ, but it is easily answered. For Christ doth neither note all the particular parts of the world, neither doth he appoint any certain time▪ but only sayeth that the Gospel (which all men thought, should be speedily banished out of judea the proper dwelling place) should be spread to the farthest parts of the round world, before the last day of his coming. He declareth also the end of preaching, that it may be for a testimonial to all nations. For though God never left himself without witness, Act. 14. 17. and gave very special testimony to the jews of himself, yet he gave a testimony in this more notable than all the rest, when he revealed himself in his Christ: and therefore Paul sayeth, 1. Tim. 2. 6. that he revealed himself in due time, because this was the time appointed to call all the world to God. Therefore we must learn, that so oft as the Gospel is preached, God appeareth as it were openly, and he directeth us by this solemn & lawful course, that we should not wander in darkness we know not whether: and that they which refuse to obey, should be without excuse.  
Then shall the end come. Some do unaptly apply this to the destruction of the Temple, & to the overthrow of the manner of worship appointed by the law, which should be understood of the end, and the renewing of the world. For because the disciples had joined those two together, as if the temple could not be overthrown without the destruction of the whole world, Christ answereth to the question proposed, and telleth them that there is a long and sorrowful time of troubles at hand, and that they should not hast to the price, before they had gone through many conflicts and troubles. Therefore this last clause must be understood thus: The end of the world shall not come before that I will exercise my Church with sharp and painful temptations. For he opposeth himself against that vain imagination, which the Apostles had conceived amongst themselves. Whereof it must be again considered, that there is not any certain day appointed, as if that the last day should presently follow, the performance of those things which he foretold even now. For all those things whereof we have read before, the faithful have tasted long ago, but Christ is not yet appeared. But he had no other purpose, but to teach his Apostles long sufferance, which too hastily sped to the heavenly glory: as if he should have said, that their redemption was not so near at hand as they imagined, but that there should be many crooked turnings before.  
Matthew 24. Mark 13. Luke 21. 
25. When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet, standing in the holy place, (let him that readeth, consider it.)  
26. Then let them which be in judea, flee into the mountains.  
27. Let him which is on the house top, not come down to fetch any thing out of his house.  
28. And he that is in the field, let not him return back to fetch his clothes.  
29. And woe shall be to them that are with child, & to them that give suck in those days.  
30. But pray that your flight be not in the winter, neither on the sabbath day.  
21. For than shallbe great tribulation, such as was not from the beginning of the world to this time, nor shallbe.  
22. And except those days should be shortened, there should no flesh be saved: but for the elects sake those days shall be shortened.  
23. Then if any man shall say unto you: Lo here is Christ, or there, believe it not.  
24. For there shall arise false Christ's and false prophets, and shall show great signs & wonders, so that if it were possible, they should deceive the very elect.  
25. Behold, I have told you before. Wherefore if they shall say unto you: behold he is in the desert, go not forth: behold he is in the secret places, believe it not.  
26. For as the lightning cometh out of the East, & shineth into the West, so shall also the coming of the son of man be.  
27. For where soever a dead carcase is, thither will the eagles resort.  
14. Moreover, when ye shall see the abomination of desolation spoken of by Daniel the prophet, standing where it ought not, (let him that readeth, consider it) then let them that be in judea, flee into the mountains,  
15. And let him that is upon the house, not come down into the house, neither enter therein, to fetch any thing out of his house.  
16. And let him that is in the field, not turn back again unto the things which he left behind him, to take his clothes.  
17. Then woe shallbe to them that are with child, and to them that give such in those days.  
18. Pray therefore that your flight be not in the winter.  
19 For there shall be in those days such tribulation, as was not from the beginning of the creation which God created unto this time, neither shall be.  
20. And except that the Lord had shortened those days, no flesh should be saved: but for the elects sake, which he hath chosen, he hath shortened those days.  
21. Then, if any man say unto you, lo here is Christ, or lo● he is there, believe is not.  
22. For false Christ's shall rise, and false prophets, and shall show signs and wonders, to deceive if it were possible, the very elect.  
23. But take ye heed: behold, I have showed you all things before.  
20. And when you see jerusalem besieged with soldiers, then understand that the desolation thereof is near.  
21. Then let them which are in judea, flee to the mountains: and let them which are in the mids thereof, depart out: and le● not them that are in the country, enter therein.  
22. For these be the days of vengeance, to fulfil all things that are written.  
23. But woe be to them that be with child, & to them that give suck in th●se days: for there shall be great distress in this land, & wrath over this people  
24. And they shall fall on the edge of the sword, and shallbe led captive into all nations, and jerusalem shallbe trod●u under sote of the Gentiles, until the time of the Gentiles be fulfilled.  
Luke 17. 22. And he said unto his disciples, the days will come, when ye shall desire to see one of the days of the son of man, and ye shall not see it.  
23. Then they shall say to you: behold here, or behold there: but go not thither, neither follow them.  
24. For as the lightning that lighteneth out of the one part under heaven, so shall the son of man be in his day.  
25. But first must he suffer many things, and be reproved of this generation.   
15. When ye therefore shall see the abomination. Because it was a thing incredible (as I said even now) that the temple and the city of jerusalem should be overthrown, and that the whole common wealth of the jews should be destroyed, and also for that it might seem absurd, that the disciples could not otherwise be saved but by separating themselves from that people, with whom the adoption and the covenant of eternal life was laid up as it were in pledge: Christ confirmeth both the one and the other by the testimony of Daniel. As if he should have said, settle yourselves neither upon the temple, nor ceremonies of the law, for god hath brought them to an end: and hath declared before, that when the redeemer should come, the sacrifices should cease: neither let it trouble you to be separated from your nation, God hath also in time foretold his children of the casting away of this nation. Also such forewarning availeth not only to take away the occasion of offence, but also to comfort the minds of the godly, that they knowing that GOD beholdeth them in extreme miseries, and regardeth their salvation, might flee to that holy anchor, whereby amongst most cruel storms, they may have a sure & safe road. But before I go any further, this place which Christ citeth, must be examined. First it is certain that the Angel in the 8. chapped, doth not directly speak of the latter destruction, whereof Christ maketh mention in this place, but of a temporal spoil, which the tyrant Antiochus made. But a little after, as well in the 9 as in the 12. the Angel foretelleth the end, and as they call it the abrogation of the ceremonies of the law, which should be performed at the coming of Christ. For after that he had exhorted the faithful, to continued constant without yielding, and had told before that the coming of Christ should put an end to the ceremonies, and had given the outward profaning of the temple for a sign to them, at the length he appointeth in the 12. chapter a certain time as well for the destruction as for the restoring. From the time (sayeth he) that the daily sacrifice shall be taken away, and the abomination of desolation set up, there shall be a thousand two hundredth and ninety days. Blessed is he that waiteth, and cometh to the thousand, three hundredth and five and thirty days. I know that this place is diversly wrested, because of the hardness of it: but I think that this is the simple meaning of it, after that the Angel had declared that the temple should be once purged from the pollutions and idols which Antiochus had brought in, he sayeth that there shall a time come again, when it shallbe profaned a new, and it shall lose for ever all the holiness and reverence it had without hope of restitution. And because this was a grievous and sorrowful message, he calleth the Prophet back again to one year, and two years and six months. In which words there is noted as well the long continuance, as the end of evils. For the compass of a year seemeth a long time to be in continual sorrows, but when that time is doubled, the sorrow increaseth much more. Therefore the spirit exhorteth the faithful to prepare themselves to bear patiently not only for the space of a whole year (that is for a long time): but that they should account to bear afflictions continually through many ages. Yet there is no small comfort in that half time: for though the afflictions should be long, yet the spirit declareth that they shall not be for ever. First he spoke thus, the calamity of the church shall endure for a time, times, and half a time. But now he reckoneth the three years and six months by days, that the faithful might be the more strengthened by that long continuance of evils. For it is an ordinary matter for men in afflictions to account the time not by years or months, but by the several days: because that one day with them is as a year. At the length he saith that they shallbe blessed, which shall endure to the end of that time: that is, which with invincible patience come to that goal or mark. Christ chooseth only that which serveth for his purpose: namely, that the end of the sacrifices was at hand, and that abomination is placed in the temple, which is a sign of the last destruction. And because the jews settled themselves too much in their present estate, so as they would not attend to the prophecies, which spoke before of the abolishing of the same, Christ taking them as it were by the ear, commandeth them to read that place diligently, that they might learn that the prophets gave evident testimony of that, which was so hard to them to be believed: except that any man had rather take this to be spoken by the Evangelist: but it is more probable that Christ continued his speech, wherein he exhorted his disciples to the more attentiveness. Abomination signifieth as much as profanation: for by this word is signified that filthiness which defileth or overthroweth the pure worship of God.  
And it is applied to desolation, because it draweth with it the destruction of the temple and of the common wealth: as he had said before in the 9 chap. that the pollution brought in by Antiochus, was as a sign that it should be destroyed for a time: for so do I interpreat the word wing, or spreading abroad. And they are deceived which think that the besieging of jerusalem is noted by these words: neither do Luke's words make any thing for that error, whose purpose was not to speak of that same, but of the other. For because that city had been heretofore delivered in the midst of the ruin, lest the faithful should hope for the like hereafter, Christ sayeth that it shall be destroyed assoon as the enemies shall compass it about: because it shall be utterly deprived of the help of God. Therefore the meaning is, that the success of the war shall not be doubtful: for that city shall be destroyed, because it had wholly given itself to break the law of God. Therefore it is added somewhat after, that it shall be trodden down of the Gentiles: which saying signifieth the last destruction. Further, because it might seem absurd that the Gentiles should so have their pleasure of the holy city, there is added a peculiar comfort in respect of the faithful (which Daniel omitteth, because he speaketh to the whole body of the people) namely, that the Gentiles had only liberty for a time, until that their iniquity should wax ripe, and that the vengeance which was laid up for them, should come to light.  
16. Then let them which be in judea. After that Christ hath taught by the testimony of the Prophet, that the legal manner of worship should be extinguished immediately after the profanation of the temple, he addeth that there should hang over all judea such fearful and horrible plagues, that nothing should be more to be desired, then to be carried far away out of that country. And he sayeth withal, that they should come of such a sudden, that they should scarce have any time to flee away most speedily. For to this purpose do these speeches belong. Let him which is on the house top, not enter into his house. Let not him which is in the field, return back. Lest while they seek to save their goods, they lose themselves. Also, We be to them that are with child, and give suck. For they cannot be apt & ready for the flight. In like manner Pray you that your flight be not in the winter, or on the sabbath day: lest that either religion, or the hardness of the journey, and the shortness of the days should hinder and let them from fleeing speedily. Therefore Christ's purpose was first to stir up his disciples, and to waken them that they should no more have that imagination of a blessed estate and delight of an earthly kingdom: then he encourageth them, lest they should fall away at these general plagues. This was a sharp warning, yet was it necessary in respect of their blockishness and the huge greatness of the evils.  
21. For than shall be great affliction. Luke also sayeth, that it shall be a day of revengement and of wrath against that people, that what soever things are written, might be fulfilled. For when as the covenant of God was then broken through the obstinate malice of the people, it was meet that by a wonderful change, the earth itself and the air should be shaken. And a more deadly plague could not have lighted upon the jews, then that the light of the heavenly doctrine being extinguished amongst them, they were cast away from god. But (as necessity required in so great hardness of hear) they are enforced to feel the plague of their casting off, by hard and sharp whips. But this was the cause of so horrible vengeance, that the desperate wickedness of that nation was now come to the full measure. For the medicine which was laid to their diseases, was not only proudly disdained, but they also rejected the same most reproachfully: yea, as mad men or people distraught, they raged cruelly against the Physician himself. But sith the Lord revenged so severely upon them that obstinate contempt of the gospel together with their raging madness, let their plague be always before our eyes: and let us learn thereby, that there is nothing more intolerable to GOD, than the disdainful contempt of his grace. And though the same reward remaineth for the like contemners of the Gospel, yet God would have a more notable example remain of the jews then of any others, that the glory of the coming of Christ might be the more renowned amongst the posterities. For the heinousness of the offence cannot be expressed by any words, that they should put to death the son of God, the author of life which was given unto them from heaven. So when they had committed that most abominable sacrilege, they ceased not by divers and sundry other crimes to pull upon themselves all the causes of their utter destruction. Therefore Christ sayeth that the like affliction shall not be in the world after that: for as that one rejection of Christ, accompanied with so many circumstances of wicked rebellion and unthankfulness, was more to be detested then all the sins of all ages: so also it was meet that it should be more sharply revenged then all the rest.  
22. And except those days should be shortened. He amplifieth the greatness of those calamities, and yet he addeth a comfort with it: Namely, that the name of the jews might be extinguished, if the Lord had not regard of his elect, and holp not somewhat for their sake. And this place agreeth with that of Isaiah 1. 9 Except the Lord had reserved to us a small remnant, we should have been as Sodom, and like unto Gomorrha: for that vengeance of God which befell at the captivity of Babylon, should be fulfilled again at the coming of Christ, as Paul witnesseth in the ninth chapter to the Romans, & the nine and twenty verse: yea, the more iniquity had then spread itself, the greater revenge should then light upon them. Therefore Christ sayeth, except God put an end to those evils, the jews shall utterly pearish, so that not one of them shall remain: but God maketh account of his gracious covenant, so that he will spare his elect, according to that other saying of Isaiah, 10. 22. If my people Israel be as the sand of the sea, the remnant of them shall only be saved.  
And this is a notable testimony of the judgement of God, when he so afflicteth the visible Church, that it may seem to be utterly destroyed: and yet that he might reserve some seed, he doth wonderfully deliver his elect though they be but sew in number from destruction, that they might beyond all hope escape the gulf of death. So are the hypocrites terrified, that they should not under the title and form of the Church nourish a vain hope, and imagine that they should go unpunished. Because the Lord when he delivereth them to destruction, will find a means to preserve and deliver his Church, and it bringeth great comfort to the godly, that God will never so let louse the bridle of his wrath, but that he will provide for their salvation. So in punishing of the jews his wrath burnt in most horrible manner: and yet beyond the hope of men he so governed himself, lest any of his elect should pearish. And this was in deed a wonderful miracle, that when salvation should come of the jews, God of a few drops of a fountain dried up, made floods to water the whole world. For (as they had procured the hatred of all the Gentiles against them) it wanted but little, but that in one day there should have been a sign given, to slay them every where. And it is not to be doubted, but that when many desired so to have murdered them, Titus was restrained by God, from arming by his allowance his soldiers, and others greedy enough to execute such a purpose. Therefore that Roman Emperor stayed then that last destruction of that whole nation, and this shortening was for the preservation of some seed. This must yet be noted, that he restrained the violence of his wrath for the elect sake. For why would he have so few remain of so great a multitude? and what cause had he to prefer these above the rest? Namely, for that his grace rested upon that people which he had adopted: and lest his covenant should be made of none effect, some were chosen and appointed by his eternal counsel to salvation. Therefore Paul Romans 11. 5. assigneth his election of grace for the cause why of so great a people there was only a remnant saved. Then let the merits of men give place when we are called to the mere good will and pleasure of God, that the difference between these and them, should not be in any other point, but that it is meet they should be saved which are chosen. And Mark, that he might set forth the matter more plainly and expressly, addeth one word more, speaking thus. For the elect sake which he hath chosen, he will shorten those days. The participle might have sufficed, but that he would expressly declare, that God was not moved by any other causes why he should rather favour these then those: but because he pleased to choose and to establish in them whom he would save, the secret purpose of his grace. Yet it is demanded how God for his elect sake moderated these calamities, and did not altogether destroy the jews, when as many reprobate & desperate lewd people were preserved. The answer is easy, part of that nation was delivered, that so he might bring forth his elect which were mixed amongst them, as seed separate from the chaff. Though both the reprobate and the elect were partakers of this temporal preservation, yet because it profited not those, it is aptly ascribed to these: for that the wonderful providence of GOD directed it for their preservation.  
23. Then if any shall say unto you He rehearseth again that which he had spoken of deceivers, and not without a cause. For there was more danger like to come by this temptation, least miserable men afflicted and troubled, being deceived by a false title, should in stead of Christ seek after spirits, and for the help of God take hold of the sleights of the devil. For when the jews were so hardly oppressed for contemning their redemption and were to be withdrawn from their infidelity by such violent remedies, Satan subtly proposed new things for them to trust in, which might draw them the further from GOD. And certainly there is nothing more dangerous, then when we want counsel in adversities, under the pretence of the name of God to be deceived with lies, which do shut up the gate of repentance against us, and increase the darkness of infidelity, and at the length do carry us headlong as men amazed without hope of recovery to madness. So that in respect of that great danger it was convenient that the same should be rehearsed: and especially, sith Christ declareth that the false prophets shall be so thoroughly furnished to deceive, as with signs and wonders, which shall amaze the minds of the simple. For sith that God doth testify the presence of his power by miracles, and are therefore seals of true doctrine, no marvel if the deceivers do get credit thereby. And in such manner of scorning, doth God revenge the unthankfulness of men, that they might believe a lie, which refused the truth, and that they should be blinded more and more, which shut their eyes at the light offered them. And yet he trieth their constancy withal, which appeareth to be so much the better, while that no subtleties can overwhelm them. Further, sith the Lord sayeth that the Antichristes, and the lying prophets shall be furnished with miracles, there is no cause why the papists should under this pretence be so proud, or why we should be afraid of their glorious boasting. They confirm their superstitions by miracles: for the son of God foretold, that by such means the faith of many should be overthrown. Wherefore, wise men ought not to esteem them so, as to account them sufficient of themselves to prove this or that kind of doctrine. If they except that by this means the miracles should be overthrown and brought to nothing, whereby the authority as well of the law as of the Gospel was established: I answer that there was a certain mark of the spirit graven in them, which should put the faithful out of all doubt and fear of erring: for so oft as God doth show forth his power for the confirming of his children, he worketh not so confusedly, but that there should appear a manifest distinction to show it free from all deceit.  
Note, that the miracles do so confirm the doctrine, that the doctrine also doth so shine forth, and it scattereth all the clouds, wherewith sathan darkeneth the minds of the simple. To be short, if we desire to avoid such subtleties, let us hold the signs and the doctrine so joined together, as that they may not be separate.  
24. So that if it were possible, they should deceive the very elect. This was added to make men afraid, that the faithful might the more carefully apply and bend themselves to beware. For where false prophets should pass with such unbridled liberty, and should have so great power given them to deceive, it were an easy matter for them to entrap in their guiles the secure and heedless people. Therefore Christ exhorteth and stirreth up his disciples to watch.  
Further, he telleth them also that there is no cause why they should be troubled at the newness of the matter, if they should see many in every place carried into error. But as he commandeth his to be careful lest sathan cirumvent them ere they be aware: so again he giveth them great occasion for them to hope well, wherein they might quietly repose themselves, while he promiseth them that under the defence and keeping of God, they should be safe against all the guiles of sathan. Therefore, though the estate of the godly be frail and brittle, yet they have a sure pillar showed them here, whereupon they may rest: for it is not possible that they should fall away from salvation, which have the son of God for their faithful keeper. For they have not such a strong defence of themselves, as may resist the assaults of Satan, but because they are Christ's sheep, whom no man can take out of his hand, john 10. 28. And it must be noted that the strength and assuredness of our salvation resteth not in us but in the secret election of god. For though our salvation is kept by faith (as 1. Pet. 1. 5. it is said) yet it behoveth us to go further, for we are therefore safe, because the father hath given us to his son, and the son sayeth that nothing shall pearish which is committed to him.  
25. Behold, I have told you before. Mark setteth down the meaning of the Lord more fully: But take ye heed: behold I have showed you all things before. By which words we are taught, that they are without all excuse, which are overthrown by those offences whereof Christ hath spoken before. For sith the will of God should be a rule to us, it is sufficient for us, that we were warned in time before, that so it pleased him. Further, when he calleth himself faithful, and sayeth that he will not suffer us to be tempted farther than we shall be able to bear, 1. Cor. 10. 13. we shall never be without power to resist, so that slothfulness nourish not our infirmity.  
26, Behold he is in the desert. Luke mixeth this speech with an other answer of Christ: for when the pharisees asked him of the coming of the kingdom of God, he said that it should not come with observation. It followeth in the text set down by Luke, that he turned to the disciples, and said that those days should come, when they should see no more one day of the son of man. By which words his will was to forewarn us to walk in the light, lest the darkness of the night should overtake us. For this should be a sharp spur to them, to provoke them to profit, so long as they enjoyed the presence of Christ, sith they heard that most grievous troubles were at hand. It is not known whether Christ gave his disciples twice warning of one thing. But I think it to be probable, that when mention was made of the coming of the kingdom of God, Luke added these sentences which I have here set down, though they were spoken at an other time, which is no rare matter with him, as we have seen otherwher. But because this place is through ignorance diversly wrested, that the readers may have the natural understanding of the same, they must note the opposition between the secret places, & the open spreading of the kingdom of Christ far and near, and that of a sudden & vnloked for, as is the coming of the lightning from the East to the West. For we know that the false Christ's (which was agreeable to the gross and foolish ignorance of that nation) could have gathered any powers into corners of the desert, or into dens, or into other secret places, that they might with a forcible and strong hand have shaken off the power of the Roman Empire from them.  
The sense therefore is, that whosoever gathereth his riches into a secret place, that he might by arms recover the liberty of that nation, doth falsely challenge himself to be Christ: for he is sent to be the Redeemer, who should suddenly and unlooked for spread his grace into all the quarters of the world. But these two were contrary the one to the other, to shut up the redemption in some corner, and to spread the same through out the whole world. By this means were the Disciples taught not to seek for the Redeemer any more in the secret places of judea: for he would suddenly stretch the coasts of his kingdom even to the uttermost ends of the earth. And this wonderful speed in spreading the Gospel in so short a time through all the parts of the world, was a notable testimony of the power of God. For it could not be brought to pass by the wit of man, that the light of the Gospel should as the lightning assoon as it shineth, presently spread itself from the one end of the world to the other: and therefore Christ doth not without consideration commend his heavenly glory by this circumstance. Further, by this describing of the largeness of his kingdom, his will was to show that the destruction of judea, could not be any hindrance to him, but that he would reign.  
28 Wheresoever a dead carcase is. The meaning is, by what shifts soever Satan shall endeavour to draw the children of God back hither and thither, yet the holy band of unity resteth in Christ himself, wherewith it is meet that they should be holden, which are bound. For whence cometh this division or confusion, but because that many fall away from Christ, who is our only stay and strength? Therefore here is a prescribed mean how to nourish this holy unity, lest the falling into errors shoule tear the body of the Church asunder: that is, if we continue fast settled in Christ. The which must be noted diligently: for Christ doth not tie us either to the supremacy of the seat of Rome, or to any other trifles: but by this knot only would he tie his Church together, if that all from all places would look to him, who is the only head: whereof it followeth that whosoever do cleave to him with a pure faith, are out of danger of a schism. Now let the Romanists go and cry out that they are Schismatics, which do not suffer themselves to be alienated from Christ, that their faith might be enthralled to a thief.  
The interpretation of the Papists is too sottish, who take them, which are of that company, which profess one faith: and the Eagles to be allegorically expounded for sharp and quick sighted men: when as it is evident that Christ had no other purpose, then to call the children of God to him, and to keep them in him wheresoever they were dispersed. And he doth not here call it simply a body, but a carcase. And Christ attributeth nothing to the Eagles, but that which agreeth to the ravens and vultures with us, after the nature of the country, which we inhabit. Neither is there any firmness in the fancy of others, who say that the death of Christ was so odoriferous, as that it alured the elect of God. For in my judgement, the purpose of Christ was to reason from the less to the greater: if there is so great wisdom in birds, that many of them can come together out of places far distant to one carcase: it is a shame for the faithful if they should not come together to the author of life, who is their only true food.  
Matth. 24. Mark. 13. Luke. 21. 
29. And immediately after the tribulations of those days, shall the Sun be darkened, and the Moon shall not give her light, and the Stars shall fall from heaven, and the powers of heaven shallbe shaken.  
30. And then shall appear the sign of the son of man to heaven: and then shall all the kindreds of the earth morn, and they shall see the son of man come in the clouds of heaven with power and great glory.  
31. And he shall send his Angels with a great seunde of a trumpet, and they shall gather together his elect, from the four winds, and from the one end of the heaven.  
24. Moreover in those days after that tribulation, the Sun shall wax dark, and the Moon shall not give her light.  
25. And the stars of heaven shall fall, and the powers which are in heaven shall shake.  
26. And then shall they see the son of man coming in the clouds, with great power & glory.  
27. And he shall then send his Angels, and shall gather together his elect from the four winds, and from the utmost part of heaven.  
25. Then there shallbe signs in the Sun, and in the moon, and in the stars, and upon the earth: trouble among the nations with perplexity: the sea and the waters shall roar.  
26. And men's hearts shall fail them for fear, and for looking after those things, which shall come on the world: for the powers of heaven shall be shaken.  
27. And then shall they see the son of man come in a cloud with power and great glory.  
28. And when these things begin to come to pass, then look up, & lift up your heads: for your redemption draws near.   
Now Christ manifesteth his kingdom more fully, whereof he was demanded at the first: and promiseth that after they have been vexed with so many troubles, their redemption shall come at the time appointed. For in his answer he specially bend to this, to strengthen and to make his disciples of good comfort: lest they should faint in their minds for those troublesome stirs. Therefore he doth not simply speak of his coming, but he useth a prophetical kind of speaking, and as every man was specially bend, so contrarily it was necessary for him to abide a sharper kind of temptation. For what could seem more absurd, then to behold the kingdom of Christ, whereof the Prophets had so royally spoken, not only despised, but oppressed with the cross, covered with many reproaches, and overwhelmed with all kind of affliction? Can not that majesty have been set upon it, which might have darkened the Sun, Moon, and Stars, and shaken the whole estate of the world, and have altered the usual course of nature? The Lord now answereth these temptations, saying, though these prophecies are not presently performed, yet at the length they shall be fulfilled. The meaning therefore is, that those things, which were spoken before of the wonderful shaking of the earth and the heaven, must not be restrained to the beginning of the kingdom: for the Prophets spoke of the whole course, even to the coming to the goal.  
Now, when we conceive the purpose of Christ, the words are easy to be understood: namely, that the heaven shall not presently be darkened, but after that the Church shall have abiden many afflictions. Not that the glory and majesty of his kingdom should appear at the last coming of Christ: but because that he deferred to that time the fulfilling of those things, which began to appear after the resurrection, and whereof God had given his only, some taste, that he might lead them the further in the way of hope and patience. After this manner Christ held the minds of the faithful in suspense to the last day, lest that they should think that the Prophets had spoken in vain of the restoring to come, because that it lay a long time overwhelmed under a thick cloud of afflictions.  
But some interpreters do corruptly take the affliction of those days for the destruction of jerusalem: when as it rather signifieth that universal flood of all evils, whereof Christ spoke before. Further, he persuadeth them by this argument to patience, because that those afflictions shall have at the length a happy & joyful end. As if he should have said, so long as the Church shall be in the world itshall be a cloudy & a dark time: but assoon as those miseries shall come to an end, a day shall come, wherein the glory and majesty of the same shall appear. But we cannot imagine now how the Sun shall be darkened, but the success shall show it. He meaneth not that the stars shall fall indeed, but according to the imagination of men: and therefore Luke only saith: that there shall be signs in the Sun, and the Moon, and in the Stars.  
The meaning therefore is, that the frame of the heaven shall be so shaken, as that the Stars themselves shall be thought to fall. Luke also maketh report of the fearful shaking of the Sea, so that men shall for fear and doubt become astonished. And the sum is, that the creatures both in heaven above, and on the earth below, shallbe as criers or preachers to cite men to appear at that fearful judgement seat, in contempt whereof they shall most wickedly live in wantonness even to the last day.  
30. Then shall appear the sign of the son of man. Christ by this word doth put a more manifest difference between the present estate of his kingdom, and the glory thereof, which was to come. For he seemeth after a manner to grant, that the majesty of Christ cannot be seen plainly through the cloud of afflictions, neither can men feel the redemption which he offereth them. For the confused estate of things which we do now behold, partly darkeneth our minds, partly overwhelmeth the grace of Christ, & causeth it as it were to vanquish out of our eyes, at the least that the sense of the flesh should not take hold of the salvation, which he hath obtained.  
Therefore he saith that he will show himself plainly at his last coming, fully furnished with the power of heaven, wherewith as with a banner set up on high, he will turn the eyes of all the world unto him. But because he saw the greater part of men contemn his doctrine, and set against his kingdom, he saith withal, that all people shall sorrow and lament: because that it is meet that he should break those rebels in pieces, and destroy them which despised his power when he was absent. And he speaketh this, partly that he might by terrifying the proud and disobedient draw them to repentance: partly also that he might strengthen the minds of his children in so crooked dealings of the world. For the security of the wicked is no small occasion of offence: because they seem to have God in derision, & yet escape unpunished. Further, nothing is more dangerous then to be caught in the bayghtes of prosperity, which they enjoy, and so drive us from all reverence of God. Therefore, lest the faithful should envy at the drunken mirth of the wicked, Christ saith, that their joy shall be turned at the length into weeping and gnashing of teeth. And in my judgement he alludeth to the 12. Chap. of the Prophet Zachariah, the 11. verse, where God declaring that there is a notable example of his judgement at hand, saith that all families shall lament, as a man mourneth at the burial of his only Son. Wherefore there is no cause why any man should look for the conversion of the world: for they shall feel at the length him, whom they have pierced through, but it shall be too late, and without any profit to them. Then followeth the declaration of that sign, that they shall see the Son of man coming in the clouds, who then lived upon the earth in the estate of a despised servant. And by this means he declareth that the glory of his kingdom is heavenly and not earthly, as the Disciples had falsely imagined.  
31. And he shall send his Angels. He describeth the manner of that his power by this, that he will send his Angels, who shall gather his elect from the utmost coasts of the world. For the highest heaven doth signify the farthest region. But Christ speaketh hyperbolycally, to teach his elect, that though they should be taken out of the earth, and cast headlong through the air, yet they shall be gathered together again, that they may live under their head in life everlasting, and enjoy the inheritance which they have hoped for. For the purpose of Christ was to comfort his disciples, lest the great affliction of the Church should dismay them. Wherefore so oft as we see the Church either molested by the subtlety of Satan, or torn asunder by the cruelty of the wicked, or troubled by false doctrines, or tossed with storms, let us learn to look to this gathering together. And if this seem incredible to us, let the power of the Angels help us, which Christ doth therefore propose to lift us up above all means that man can yield. For though the Church through the malice of men is now vexed, and is diverse times driven to flight, and banished, and being tossed with the waves is bruised, and miserably torn asunder, and hath nothing certain in the world, yet we must be of good courage: for the Lord will gather it together, not by the help of man, but with an heavenly power, which cannot by any means be hindered.  
LV. 28. And when these things shall begin to come to pass. Luke doth more evidently set down that consolation, wherewith Christ maketh glad the hearts of his disciples. For though this sentence hath nothing in it contrary to the words of Matthew, which we expounded even now: yet he showeth more plainly to what end it is said, that the Angels shall come to gather the elect together. For it was necessary that the joy of the godly should be opposed against the sorrow and trouble common to the world, and that the difference should be noted between them, and the reprobate, lest they should be afraid of the coming of Christ. We know that the scripture doth not only speak diversly of the last judgement, but of all things which the Lord doth put daily in practice, accordingly as he directeth his speech either to the faithful or to the unbelievers. What have you to do with the day of the Lord? (saith the Prophet Amos, 5. 18) that is a cloudy day of darkness, and not of light, of sorrow, and not of joy, of destruction, and not of salvation. Contrariwise, the Prophet Zachary 9 9 commandeth the daughter of Zion to rejoice for the coming of her king. And good cause why: for (as Isaias, 35. 4. saith) that day which bringeth wrath and vengeance to the reprobate, is a day of mercy and redemption to the faithful. Christ therefore declareth that the light of joy shall arise at his coming to his, so that as the wicked shallbe confounded with fear, so they shall rejoice, because their salvation is near. Therefore Paul, 1. Cor. 1. 7. giveth them this note, that they should watch for the day and coming of the Lord. For both their crown and their full felicity & joy is deferred, 2. Tim. 4. 8. Therefore it is here called the redemption, (as to the Rom. 8. 22) because that we shall then truly and fully enjoy that deliverance, which Christ hath obtained. Wherefore let our ears be ready open now to hear the sound of the angels trump, which shall not only be sounded to amaze the reprobate with the fear of death, but to call the elect to the second life: that is, those whom the Lord quickeneth with the voice of the Gospel, he calleth to enjoy that life. For it is a sign of infidelity, to be afraid when the Son of GOD is near at hand to save us.  
Math. 24. Mark. 13. Luke. 21. 
32. Now learn the parable of the fig tree: when her bo●gh is yet tender, and it bringeth forth leaves, ye know that summer is near.  
33. So likewise ye, when ye see all these things, know that the kingdom of GOD is near, even at the doors.  
34. Verily I say unto you, this generation shall not pass, till all these things be done.  
35. Heaven and earth shall pass away: but my word shall not pass away.  
36. But of that day and hour knoweth no man, no not the Angels of heaven, but my father only.  
28. Now learn a parable of the fig tree: when her bough is yet tender, and it bringeth forth leaves, ye know that summer is near.  
29. So in like manner, when ye see these things come to pass, know that the kingdom of God is near even at the doors.  
30. Verily, I say unto you that this generation shall not pass, till all these things be done.  
31. Heaven and earth shall pass away, but my words shall not pass away.  
32. But of that day & hour knoweth no man, no, not the angels which are in heaven, neither the Son himself, save the father.  
29. And he spoke to them a parable: behold the fig tree, and all trees▪  
30▪ When they now shoot forth, ye now seeing them, know of your own selves, that summer is then near.  
31. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is near.  
32. Verily I say unto you, this age shall not pass, till all these things be done.  
33. Heaven and earth shall pass away, but my words shall not pass away.   
I do not know whether the sign mentioned is as evident a token that the coming of Christ is at hand in that troublesome estate, as we do certainly know that sommar is at hand, when the trees begin to wax green: but Christ in my judgement meaneth some other thing. For when as the trees nipped in together in winter by the force of the cold, and the hardness being dissolved in the springe, they seem to be more brittle, and do also open that the young boughs may have passage: so the force and strength of the Church is nothing hindered, or weakened by afflictions, as man would judge. For as the inward sap spread through the body of the tree, after it waxeth tender, gathereth strength, and causeth that to spring, which was almost dead: so the Lord restoreth his children fully from that corruption of the outward man. The sum is, that men should not think that the Church should be destroyed by reason of the weak and frail estate of the same, but they should rather hope for immortal glory, whereunto the Lord by the cross and afflictions prepareth his. For that which Paul speaketh of the several members, must be fulfilled in the whole body: for if the outward man perish, yet the inward man is renewed daily, 2. Corinthians, 4. 16. But that which is more obscurely reported by Matthew and Mark, Know you that it is near, even at the doors, is more plainly expounded by Luke, that the kingdom of God is at hand. And the kingdom of GOD is not to be taken for the beginning of the same (as it is oft otherwhere) but for the full perfection of the same, and that according to their sense, whom Christ taught. For they did not apprehend the kingdom of GOD in the Gospel, in peace and joy of faith, and in spiritual righteousness: but they sought for that blessed rest and glory, which was laid up under hope, until that last day.  
34. This generation shall not pass. Though Christ speaketh thus universally, yet he doth not generally mean all the miseries of the church: but simply saith, that before this one age shall pass, whatsoever he hath spoken, shall be approved by the success. For within fifty years the city was destroyed, the Temple overthrown, and the whole kingdom was miserably wasted. The world in her pride lifted up herself against God, it was also extremely bend to overthrow the doctrine of salvation, false teachers arose, which perverted the sincere Gospel with their falsehoodes, religion was wonderfully shaken, and the whole company of the godly was miserably vexed. And though those evils continued many ages after: yet Christ spoke truly, that the faithful should before the end of that one age feel in deed & by true experience, how true his prophesy was. For the Apostles suffered the same things, which we see at this day. But it was not the purpose of Christ to promise his Disciples, that their calamities should shortly have an end: for so he should have been contrary to himself▪ (for he said before that the end was not yet:) but that he might encourage them to bear with patience, he expressly said that it beelonged to this their age. Therefore the meaning is, that this prophesy is not of evils a far off, which the posterity should see many ages after, but of those which do now hang over them in great abundance: so that there is no misery, which that present age should not taste of. Yet the Lord heaping all kind of miseries upon one age, doth not free the posterities from them, but only commandeth his disciples to prepare themselves constantly to bear all things.  
35. Heaven and earth shall pass. That his words might be of the more credit, he proveth the certainty of them by comparison: namely, that it is more certain and sure than the frame of the whole world. But the interpreters do diversely expound this manner of speech. For some do refer the passing of the heaven and earth to the last day, when the transitory estate of them shallbe abolished. Others do expound it thus, that the whole frame of the world shall perish rather than that prophesy should pass away, which we heard even now.  
But because that it is not to be doubted, but that Christ purposed to move the minds of his Disciples to look up above the world, I think that he noteth the continual alterations, which are seen in the world: as if he should have said that his words must not be valued by the uncertain and unconstant estate of the world. For we know that in the change and alteration of the world how ready our minds are to be carried away. Therefore Christ forrbiddeth his Disciples to be carried away with the fashion of the world, but to look aloft as it were into the glasses of God's providence, which hath foretold what things shall come to pass. Yet there is very profitable doctrine to be gathered out of this place, that our salvation, (because it is established upon the promises of Christ) doth not ebb and flow with the unpleasant world, but slandeth sure: so also our faith must ascend up above the heaven and earth to Christ himself.  
36. But of that day and hour no man knoweth, no not the Angels. Christ meant by this sentence to hold the minds of the faithful in suspense, lest in a vain imagination they should appoint some certain time for the last redemption. We know how our wit doth wander, and what a vain desire we have to know more than becometh us. Christ also saw that his Disciples hasted to triumph before the time. Therefore he would that the day of his coming should be so hoped for and desired, that yet no man should be so bold, as to ask when he should come. Also he would that his Disciples should so walk in the light of faith, that they being uncertain of the time, should patiently wait for his appearance. Therefore we must take heed that we be not more curious about the moments and points of times, than the Lord alloweth us. For the chief part of our wisdom consisteth in this, that we do soberly keep ourselves within the limits of the word of God.  
Further, that men should not be troubled, because they know not that day, Christ accompanieth the angels with them. For it were a point of too much pride and of wicked curiosity, for us, which creep upon the earth to desire that more should be revealed to us, then is to the Angels which are in heaven.  
Mark addeth The Son of man also. Yea he were thrice and four times mad, which could not be content with this ignorance, which the son of God himself refused not for our sake. But because that many thought this unmeet for Christ, they endeavoured to mollify the hardness of this speech with their comment. And it may be that they were driven to seek this shift by the lewdness of the Arrians, who by this place went about to prove that Christ is not true & only god: therefore in their opinion christ knew not the last day, because he revealed it not unto others. But sith it is plain, that Christ and the Angels were ignorant of it alike, we must seek for a more apt exposition of the same, and before that I will set it down, I will briefly take away their objections, which think it a reproach for the son of God, if it should be said that there were any ignorance in him. That which they do object first, is easily answered. For we know that the two natures in Christ were so joined in one person, that yet either of them had the property remaining to itself: and especially the godhead gave place, and showed not itself, so oft as the human nature wrought severally that, which appertained thereunto, for the performance of the office of the Mediator. Wherefore there was no absurdity in that, that Christ, who knew all things, was yet ignorant of something, according to the judgement of man: for otherwise he could not have been subject to sorrow and grief, and like unto us. And that which some do object is very absurd, that Christ could not be ignorant, because that it is a punishment for sin. And first they do trifle very fond, when they say, that the ignorance of the Angels came of sin: but they are as foolish in that other point, that they know not that Christ did therefore take our flesh upon him, that he might bear upon him the punishments due for our sins. And that Christ knew not as he was man the latter day, did no more derogate from his divine nature, then that he was mortal. But I doubt not, but that he had regard to that office, which was enjoined him by the father, as before when he said, that it was not his office to place these or those at his right hand & his left. For as I expounded it there, he did not simply say that he had nothing to do with that, but his meaning was, that he was not sent by the Father with this commandment, so long as he was conversant amongst mortal men. So also do I understand this now, in respect that he came down to us to be a Mediator, until he had discharged that office, he had not that power given him, which he took after that he was risen again: for than he saith that power over all things was given unto him.  
Math. 24. Mark. 13. Luke. 17. 
37. But as the days of Noah were, so likewise shall the coming of the son of man be.  
38. For as in the days before the flood, they did eat & drink marry, and gave in marriage, unto the day that No entered into the Ark,  
39 And knew nothing till the flood came and took them all away: so shall also the coming of the son of man be.  
40. Then two men shall be in the fields, the one shall be received, the other shall be refused.  
41. Two women shall be grinding at a mill: the one shall be received, & the there shall be refused.  
42. Wake therefore: for ye know not what hour your master will come.  
33. Take heed: watch and pray: for ye know not when the time is.  
26. And as it was in the days of Noah, so shall it be in the days of the son of man.  
27. They eat, they drank, they married wives, and gave in marriage unto the day that No entered into the Ark: and the flood came, and destroyed them al.  
28. Likewise also, as it was in the days of Lot: they eat, they drank, they bought, they sold, they planted, they built:  
29. But in the day that Lot went out of Sodom, it reigned fire and brimstone from heaven, and destroyed them all.  
30. After these examples shall it be in the day, when the Son of man shall be revealed.  
31. At that day he that is upon the house, and his stuff in the house, let him not come down to take it out: and he that is in the field likewise, let him not turn back to that he left behind.  
32. Remember Lot's wi●e.  
33. Whosoever will seek to save his soul, shall lose it: and whosoever shall lose it, shall get it life.  
34. I tell you, in that night there shall be two in one bed: the one shallbe received, and the other shallbe left.  
35. Two women shall be grinding together: the one shall be taken, and the other shall be left.  
36. Two shall be in the field: one shall be received, and an other shall be left.  
Luke. 21. 34. Take heed to yourselves, least at any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life, and lest that day come on you at unwares.  
35. For as a snare shall it come on all them, that dwell on the face of the whole earth.  
36. Watch therefore and pray continually, that ye may be counted worthy to escape all these things that shall come to pass, and that ye may stand before the son of man.   
37. At the days of Noah were. Though Christ did even now hold the minds of his Disciples in suspense, lest they should be too scrupulous in inquiring for the last day: yet lest they should live too carelessly in the pleasures of the world, he exhorteth them now to watch. Therefore his will was to hold them so uncertain of his coming, that yet he would have them to watch for him daily and every moment. Further, that he might shake sloth from them, and move them to watch the better, he saith, that the end shall come suddenly, when the world shall be drowned in a beastly slothfulness: even as in the days of No all nations were swallowed up, when they looked not for it, but gorged themselves in pleasure and delights. And shortly after the Sodomites when they wallowed in their own lusts, and feared nothing, were consumed with fire from heaven. Sith the world shall be given so to security at the last day, there is no cause why the faithful should frame themselves after the example of the common people. Now we understand the purpose of Christ, the faithful must continually watch, lest they be suddenly overthrown: because the day of the last judgement shall come upon them before it be thought of. Only Luke maketh mention of Sodom, and that in the 17. chapter, where, by occasion without regard of the time, he rehearseth this speech of Christ. But there is no absurdity in it, that two Evangelists hold themselves satisfied with one example, though Christ proposed two, especially sith it accorded in all points, that all mankind was suddenly swallowed up, when they wallowed in idleness and pleasure, a few only excepted. And where he saith that men eat, drank, made marriages, and applied themselves to other worldly matters, when God destroyed the whole world with a flood, and Sodom with lightnings: he declareth by those words, that they were so occupied in the commodities and pleasures of this present life, as if that no change were to be feared. And though he doth presently command his disciples to take heed of surfeiting and cares of this world, yet he doth not in this place directly condemn the intemperancy of that time: but rather their stubbornness, whereby it came to pass, that they carelessly despising the threatenings of God, tasted of that horrible destruction. Therefore when they promise themselves a durable estate, they stay not, but go carelessly forwards in their accustomed ways. But this was not corrupt, or to be condemned of itself, to provide for their necessities, except they would oppose a gross blockishness against the judgement of God, that they might run blindly into all manner of sin, as if there were none in heaven to revenge it. So Christ doth now declare that the last age of the world shallbe altogether blockish, so that it shall think upon nothing but this present life, deferring their cares for a long time, continuing the wont course of their life, as if the earth should continue in one estate. The similitudes are most apt: for if we set before our eyes what befell then, the beholding of the course of the world always in one estate, shall not deceive us any more, to make us believe that the world shall stand for ever. For within three days after that every man possessed those things which he had in great quietness, the earth was drowned with water, and five cities were consumed with fire.  
39 They knew nothing, till the flood came, The fountain and cause of their ignorance was incredulity, which had blinded their minds: as the Apostle doth again declare to the Hebrews. 11. 7. Noah by the eyes of faith saw the secret vengeance of God, when it was yet a far off, so that he speedily reverenced the same. And Christ doth here compare No with the rest of the world, and Lot with the Sodomites: that the faithful might learn to be of good comfort, lest they should wander with others to destruction. And it is to be noted, that the reprobate wallowed still in their sins, because the Lord did not vouchsafe in time convenient to give this profitable admonition to any other but his servants: no● that the flood which was to come was kept altogether secret from the inhabitants of the earth: (for Noah by making of the Ark did set a fearful sight before their eyes above a hundred years:) but because that one man was especially admonished by an Oracle from heaven of the destruction that should come upon the whole world, and was comforted with the hope to be saved. Now though the report of the last judgement is commonly spoken of, yet because that a few, which are taught of God, do know that C●riste shall come as a judge in his due time, it is meet that they should be birred up with this singular benefit of God, and that their senses should be sharpened, lest they should overwhelm themselves in that slothfulness, which floweth every where. For Peter doth to this end compare the ark of Noah with our baptism, because that a small company of men separated from the multitude was saved in the water, 1. Pet. 3. 20. Wherefore our souls must be joined to these few, if we desire to escape safe.  
40. Then two men shallbe in the fields, the one shallbe received. Luke setteth down some other sentences before he speaketh of this: the first whereof, as Matthew noteth, belongeth to the destruction of Jerusalem, He that is upon the house, let him not come down into his house to take his stuff out: But it may be that Christ applied the same words to diverse things. There followeth in Luke an admonition, that the disciples should remember Lot● wife: for that they should forget those things which are behind them, and should strive to come to the end of that calling, which they have from above. For therefore was Lot's wife turned into a pillar of salt, Gen. 19 26. Because that she doubting that she was come out of the city in vain, looked behind her, which was a distrust of the word of God. It is also probable that she was drawn back with the desire of her nest, wherein she had taken pleasant rest. Therefore sith GOD would that there should be set upon her a lesson to be learned for ever, the minds must be steadfast and constant in faith, least through distrust they faint in the midst of the course, then, they must be framed to perseverance, that they may bid the pleasant baightes of this transitory life farewell, may willingly and gladly haste forwards to heaven Also the third sentence which Luke addeth, that they should lose their souls▪ which would save them, persuadeth the faithful that the desire of this earthly life should not hinder them, but that they should with courage hasten even through the midst of many deaths to that salvation, which is laid up for them in heaven. And Christ doth very aptly describ the frailty of this present life, when he saith that the souls Zoogoneisthai, (that is, are begotten or engendered to life,) when they are lost. For it is as much as if he should deny men life upon the earth: because that the renouncing of the world is the beginning of the true & perfect life. Afterwards Lu. addeth that which Mat. also hath, that men & women shall then be separated, lest those fellowships wherein men are mutually bound each to other in this world, should be any hindrance or stay unto the godly. For it falleth out oft times that whil some do look upon others, none of them steppeth one foot forwards. Therefore that every man might be freed, & at liberty from all lets, and might shift for himself with speed, christ declareth that of 2, the one companion shallbe taken and the other refused: not that it is necessary, that whosoever are joined together, should be so separated (for a holy fellowship in holiness, causeth an honest woman to join with an honest man, and that children should follow the father:) but the purpose of Christ is only to cut away all lets, to exhort all to make speed, lest that they which are now priest forward, should in vain wait for their fellows. Luke addeth this sentence, Wheresoever the body is, etc. it may not be restrained to the last day. But when the Disciples asked this question, Where Lord? that is, how shall we stand fast, when so many fall away, and remain safe in so great storms, and what places of defence shall we that are joined together hide ourselves in. Christ (as it is reported by Matthew) saith, that he is the banner and standard of all assured unity, under the which all the children of God must be gathered.  
42. Watch therefore. The exhortation set down by Luke is more plain and more special, Take heed lest your hearts be oppressed with surfeiting and drunkenness, and cares of this world. And certainly he which by living intemperately hath his senses overcome with meat and wine, can never lift up his mind to meditate upon the heavenly life. But because that there is no pleasure of the flesh, which doth not make a man drunken, all they which would hasten to the kingdom of Christ must take diligent heed that they surfeit not with the world. By that one word of watching in Matthew is noted that continual diligence, which maketh us to lift up our minds to heaven, while we live as strangers upon earth.  
In Mark the Disciples are commanded first to look lest the destruction come upon them unawares or careless: then they are commanded to watch: because that the minds are made sluggish and sleepy, with diverse pleasures of the flesh, which creep upon them. afterward there followeth an exhortation to prayers: for it is necessary to seek for helps other where, to aid those infirmities. Luke reporteth the form of the prayer. First, that GOD would vouchsafe to draw us out of so deep and troublesome a Labyrinth: then, that he would place us safe and sure in the presence of his son: and we cannot be placed there, except we escape an infinite number of deaths. But because it is not enough by escaping many dangers to pass over the course of this life, Christ noteth this as a principal matter, that we may stand before his judgement seat.  
Because ye know not the day. It is to be noted that the uncertainty of the time of the coming of Christ (which maketh the most part of men slothful) should stir us up to be more diligent in watching. For GOD of purpose would that it should be kept secret from us, that we might never be careless, but watch continually. For what trial should there be of faith and patience, if the faithful all their life wandering idly in their pleasures, should for the space of three days before, prepare themselves to meet with Christ.  
Matth. 24. Mark. 13. Luke. 12. 
43. Of this be sure, that if the good man of the house knew at what watch the thief would come, he would surely watch, & not suffer his house to be digged through.  
44. Therefore be ye also ready: for in the hou●e that ye think not will the son of man come.  
45. Who then is a faithful servant and wi●e, whom his master hath made ruler ever all his household, to give them meat in season?  
46 Blessed is that servant, whom his master, when he cometh, shall find so doing.  
47 Verily I say unto you, he shall make him ruler over all his goods.  
48 But if that evil servant shall say in his hart, my master doth defer his coming.  
49. And begin to smite his fellows, and to eat and to drink with the drunken:  
50. that servants master will come in a day, when he looketh not for him, and in an hour that he is not ware of.  
51. And will cut him off, & give him his portion with hypocrites: there shallbe weeping and gnashing of teeth.  
34. As a man going into a strange country, and leaveth his house, & giveth authority to his servants & to every man his work, and commandeth the por●er to watch.  
35 Watch therefore, (for ye know not when the master of the house will come, at the even, or at middenight, at the cock crowing, or at the dawning)▪  
36. least if he come suddenly, he should find you sleeping.  
37. And th●se things that I say unto you, I say unto all men, watch.  
35. Let your loins be gird about, & your lights burning.  
36. And ye yourselves like unto men that wait for their master, when he will return from the wedding, that when he cometh and knocketh, they may open to him immediately.  
37. Blessed are those servants, whom the Lord when he cometh shall find waking: verily I say unto you, he will g●rd himself about, and make them to sit down at table, and will come forth and serve them.  
38. And if he come in the second watch, or come in the third watch, & shall find them so, blessed are those servants.  
39 Now understand this, that i● the good man of the house had known a● what hour the thief would have come, be would have watched, and would not have suffered his house to be digged through,  
40. Be ye also prepared therefore: for the Son of man will come at an hour when ye think not.  
41. Then Peter said unto him, ma●ster, tellest thou this parable unto us, or even to al.  
42. And the Lord said, who is a faithful steward and wise, whom the master shall make ruler over his household, to give them their portion of meat in season?  
43. Blessed is that servant, whom his master when he cometh shall find s● doing.  
44. Of a truth I say unto you, that he will make him ruler over all that he hath.  
45. But if that servant say in his hart, my master doth defer his coming, and shall begin to smite the servants, and maidens, and to eat and drink, & to be drunken,  
46. The master of that servant will come in a day, when he thinketh not, and at an hour when he is not ware of, and will cut him off, and give him his portion with the unbelievers.  
47. And that servant that knew his masters will, and prepared not himself, neither did according to his will, shallbe beaten with many stripes.  
48. But he that knew it not, and yet did commit things worthy of stripes: shallbe beaten with few stripes: for unto whom soever much is given, of him much shallbe required, and to whom men much commit, the more of him will they ask.  
49. I am come to put fire on the earth, and what is my desire, if it be already kindled?  
50. Notwithstanding I must be baptized with a baptism, and how am I grieved, until it be ended?   
4● If the good man of the house knew. Luke doth not rehearse this saying of Christ in the same place that Matthew doth. And no marvel: for in the 12. chapter he gathering together the sum of the doctrine of many Sermons (as we have showed other where) he setteth down this parable also. Further, there is this general preface, that the disciples with their loins girded and their lights burning in their hands, should wait for their master. The which sentence is answered with that parable, which followeth a little after in Matthew, of the wise Virginnes and the foolish. But Christ doth aptly note in few words how the faithful should pass as strangers through the world. For first he opposeth the girding of the loins against slothfulness, and the burning lights against the darkness of ignorance. First therefore Christ commandeth the disciples to be ready and prepared to take a journey, that they should with speed pass through the earth, not seeking for a resting place any other where but in heaven. The warning is very profitable, for though the very profane men can speak of the short and speedy course of the life of man, yet we see how they rest & tie themselves unto the earth. But god vouchsafeth not the honour of children to any, but to such as do acknowledge themselves to be strangers upon earth, and are not only ready at all times to go forward, but also do continually go forward in the way to heaven. But now because they are compassed about with darkness on every side, so long as they live in the world, he furnisheth them with lights as if they were to take a journey in the night. So here is first commended a diligent speediness to perform the course: then, a certain direction, lest the faithful wandering out of the way, should weary themselves in vain, for otherwise it were better to go faintly in the way, then rashly to run in a blind and unknown way. That which he speaketh of the girding up of the loins, is a phrase of speech taken of the common manner of the eastern people.  
LV. 36. And ye yourselves like unto men. He useth an other similitude, which Matthew speaketh not of, but is shorter in this matter. For he compareth himself to a householder, who while he feasteth merely at marriages, or seeketh to be merry otherwhere from home, will yet have his servants live modestly and soberly at home, applying their lawful labours, and cotinually waiting for his return. Therefore though the son of God being take up into the blessed rest of heaven, should be absent from us: yet because he hath appointed every man his office, it were absurd for us to sleep in idleness. Furthermore, because he promiseth to return, it behoveth us to stand in a readiness to receive him at all times, lest he should find us sleeping. For if a mortal man thinketh this due unto him, that at what hour soever he shall return home, his servants should be ready to meet him, how much more lawfully doth the Lord require this of his, that they should be sober and watch, always waiting for his coming. And that he might make them the willinger, he saith that earthly masters are so delighted with this readiness of servants, that they also will serve them: not that all masters do use to do thus, but because that this doth sometimes fall out, that a master, which is of a mild and gentle nature, doth admit his servants to his own table, as his fellows. Yet it is demanded, sith that the Scripture doth every where call us the children of light, Ephesians. 5. 8. 1. Thessalonians 5. 5. and the Lord doth also give light unto us by his word, that we might walk as in the midst of the day, how should the Lord compare our life to night watches? But the answer to this objection is easily made by the words of Peter, who teacheth that the word of God shineth as a burning light, so that we may see the way even in a dark place, 2. Pet. 1. 19 Therefore both must be noted, that we must take our journey through the obscure darkness of the world, and yet the light of the heavenly doctrine going before us, we are sure from wandering out of the way, especially sith Christ himself doth the duty of the sun unto us.  
MAT. 43. Of this be sure. Christ by an other similitude doth exhort his disciples to keep diligent watch. For if any man heareth of thieves wandering abroad in the night, fear and suspicion will not suffer him to sleep. Therefore now sith we are admonished and expressly told of this before, that Christ shall come as a thief, we must always watch, lest he finding us sleeping, should overwhelm us with the wicked. Our sluggishness cannot be excused, especially sith here is not only to be feared the breaking down of a wall, nor the loss of our riches, but a deadly wound to the destruction of our soul, if we take not heed. The words therefore bend to this purpose, that Christ's warning should waken us: for although the last judgement be long deferred, yet it hangeth over us continually, therefore the time not known, nor the nearness of the danger, it is absurd that we should become slothful.  
45. Who then is a faithful servant? Luke reporteth this place more expressly, where Peter's question is set down, which was the occasion of a new parable. For when Christ had declared that there was no time for them to be slothful, in that his dangerous coming as a thief, Peter demanded whether this doctrine was general, or belonged only to the twelve. For (as we have seen in other places) the disciples were want always to think themselves evil dealt with, except they were exempted from the common sort of men, and preferred far above all others.  
Now, when they are taught that their estate, is but finally to be desired, and hath little pleasure in it, as men amazed, they look hither and thither. But the answer of Christ tendeth to this, if it be meet that every one of the common sort should watch, it may not be suffered that the Apostles should be sleepy. Wherefore as Christ had first generally exhorted his whole household to watch for his coming: so now he requireth that his chief servants should have a singular care, which are therefore set above others, that by their example they might show others the way of sober attendance and sober temperance. In these words he declareth that they had not an idle dignity bestowed upon them, that they might have liberty to follow their pleasures: but the greater degree of honour they were in, the greater burden was laid upon them, and therefore he teacheth them especially to show their faithfulness and wisdom. Whosoever are called to honour, may hereby learn, that they are the more bound, not only to labour for a fashion: but to apply all their diligence and wit for the performance of their office. For when as it is sufficient for private servants to apply themselves to their private work, it behoveth the stewards to proceed further, for their office is to have care of the whole household. On the other side Christ upbraideth their unthankfulness, that being preferred above others, answered not their honour. For wherefore doth the Lord prefer them before others, but that in faithfulness & wisdom they should excel all men? All men are generally appointed soberly and diligently to watch: but if the pastors should become slothful, that should be most vile and least to be excused. afterward, he also provoketh them to be diligent for hope of reward.  
48. But if that evil servant shall say. Christ in these words doth briefly declare, whereof these evil servants became so careless: namely, while they trusting to the delaying of his coming, then do willingly bring the darkness upon themselves: they imagine that the day of reckoning and account shall never come. Further, under pretence of the absence of Christ, they persuade themselves that they shall escape unpunished. For it cannot be but that the looking for him, how oft so ever it befall us, should shake off all sluggishness, and should much more bridle wantonness, and keep us from being carried into wantonness. And so there cannot be a more vehement and effectual exhortation to move, than the setting forth that severe judgement seat, which no man can escape. Wherefore, that every one of us may diligently apply himself to watch in the performance of his calling, and that he may diligently and modestly keep himself within his bands, let us think upon the sudden coming of that high Lord, in contempt whereof the reprobate do rejoice. Christ doth also note by the way, how easy a matter it is for impudency to grow, when a man having shaken of the bridle, hath cast himself headlong to sin. For Christ doth not only say that he is a dissolute & wicked servant, but such a one as frowardly behaveth himself to the troubling of the whole house, and wickedly abuseth the authority committed to him, exercising cruelty upon his fellow servants, & want only wasting his master's goods not without his reproach. For their terror he addeth also a punishment, and that not a common one: namely, because that such unbridled wickedness, deserveth a greater punishment.  
LV. 47. And that servant. There is great weight in this circumstance, which is only added by Luke that if any man shall wittingly and willingly contemn the Lord, so, he is worthy of the greater punishment. For the comparison of the greater and the less it made to this end, if the servant which sinneth of ignorance escapeth not punishment, what shall become of that perverse and disobedient servant, who of set purpose treadeth as it were his masters power under his feet. And it must be remembered, that they which are set up to rule & govern the Church, sin not of ignorance, but do perversely and wickedly defraud their Lord. Yet hereof may this general doctrine be gathered, that it is a vain shift for men, under the pretence of ignorance to free themselves from guiltiness. For if mortal man doth calling this right unto himself, that he will examine his servants according to his own will, lest any thing be disorderly and confusedly done: how much more authority hath the Son of God, so that whosoever will serve him, should carefully desire to be instructed in his commandments? They may not uncerteinely at their own pleasure do what they will, but they must be wholly at his appointment, especially when as he commandeth us what must be done, and doth always answer lovingly to them that seek unto him. It is certain that our ignorance is always a companion of careless and gross negligence. We see that this is but a vain defence: that he is not to be blamed, who sinned of ignorance: when as the heavenly judge saith the contrary: for though such faults shall have less punishment, yet they shall not go altogether unpunished. But now if ignorance doth not excuse, how horrible a vengeance shall fall upon them, which sin of set purpose, and do furiously run headlong against their own conscience to provoke God. Wherefore the more knowledge any man hath, so much the greater is his sin, except that obedience doth follow his knowledge. Whereby it appeareth what a vile and vain excuse they make, who refusing at this day the clear light of the Gospel, do maintain their frowardness with the ignorance of the Fathers: as if the the shield of ignorance were strong enough to bear off the judgement of God. But grant that the faults of such offenders were spared, it were not equity that the same pardon should be granted to them which sin willingly, when as of purposed malice they rage against God.  
48. To whom soever much is given. Christ teacheth by an other circumstance, that they which are chosen Disciples shall be more grievously punished, if that neglecting their calling, they shall wantonly give themselves to all licentiousness: for the greater any man is, so much the more he must think is committed unto him, and of this condition, that in time to come he must yield an account. Wherefore the greater gifts any of us hath, if as a field tyld with great charge, he yield not abundance of increase unto the Lord, it shall cost him much, either for his unprofitable suppressing of that grace, or for the abusing of it profanely.  
49. I am come to put fire on the earth. It may be easily gathered by this clause, that this was one of Christ's last Sermons, & was not set down by Luke in the right time. But the meaning is, that Christ brought great trouble into the world, as if that heaven and earth should meet together. For the Gospel is Metaphorically compared to fire, because that it doth violently alter the show of things. Therefore, whereas the Apostles falsely imagined that the kingdom of heaven should come and take them while they were sleeping quietly, Christ setteth before them a terrible fire, wherewith the world must first be burnt. And because that now the beginnings did but then appear, Christ doth thereby encourage his disciples, because they should feel the present power of the Gospel. When as (sayeth he) the great stirs begin to wax hot, you must not be afraid, but rather of good comfort therefore: and I rejoice to see this fruit of my labour. Now it behoveth all the ministers of the Gospel to apply this unto themselves: that when the world is troubled, they should the diligentlier apply their calling. Further it is to be noted, that with the same fire of the doctrine (while it generally burneth every thing,) the chaff and stubble shall be consumed, and the gold and silver purged.  
50. I must be baptized with a baptism. Christ by these words declareth that the last work which remaineth for him to do, is that he should by his death consecrate the renewing of the world, for because that shaking whereof he maketh mention, was fearful, and that burning of mankind full of terror, he presently declareth that the first fruits should be offered up in his own person, lest that it should afterwards seem grievous to his disciples, to bear any part of the same. He compareth death (as other where) to baptism, because that the children of God, being by the death of the flesh swallowed up for a time, they do shortly after rise again to life, so that death is nothing else but a passage through the midst of waters. And he sayeth that he is grieved until he be thus baptized, that thereby he may move every one of us after his example to be ready as well to bear the cross as to suffer death. Not that any man can by nature desire death, or any alteration of the present estate: but because that we see the celestial glory and the blessed and immortal rest on the further side of the shore, for the desire of the which things we do not only die patiently, but we are carried also with greediness thither, as faith and hope do draw us.  
matthew 25. Mark. Luke. 
1. Then the kingdom of heaven shall be likened unto ten virgins, which took their lamps, and went to meet the bridegroom.  
2. And five of them were wise, and five foolish.  
3. The foolish took their lamps, but took none oil with them.  
4. But the wise took oil in their vessels, with their lamps.  
5. Now while the bridegroom tarried long, all slumbered and slept.  
6. And at midnight there was a cry made: Behold, the bridegroom cometh: go out to meet him.  
7. Then all those virgin's arose, and trimmed their lamps.  
8. And the foolish said to the wise: Give us of your oil, for our lamps are out.  
9 But the wise answered, saying: We fear lest there will not be enough for us and you: but go ye rather to them that sell, and buy for yourselves.  
10. And while they went to buy, the bridegroom came: and they that were ready, went in with him to the wedding, and the gate was shut.  
11. Afterwards came also the other virgins, saying, Lord, Lord, open to us.  
12. But he answered and said: Verily I say unto you, I know you not.  
13. Watch therefore: for ye know neither the day, nor the hour, when the son of man will come.     
Though this exhortation tendeth almost to the same end that the former did, as it shall appear by the conclusion, yet it is especially added to confirm the faithful in perseverance. The Lord knew how weak man's nature is: and that it cometh oft times to pass, that they do not only in long tract of time wax faint, but with a sudden loathsomeness they fall away. That he might cure this disease, he declareth that the disciples are not well furnished, except they be able to bear a long while. When as the end of this parable is understood, there is no cause to travail much in small matters, which do nothing appertain to Christ's meaning. Some do much trouble themselves with the lamps, the vessels and the oil: but the simple and natural sum is, that it is not sufficient to use an earnest diligence for a short time, except there be a continuance in constancy without weariness. And Christ declareth this by a most apt similitude. He had exhorted his disciples a little before, to be furnished with lights, that they might pass through obscure and dark places: but because that if oil be not supplied, the match of the lamp doth by little and little wax dry, and loseth the light, Christ saith now that the faithful have need of a continual supply of virtue, which may nourish the light which is kindled in their hearts: otherwise it will come to pass, that their frowardness will fall away in the midst of the course.  
1. The kingdom of heaven shall be likened. By this title he meaneth the estate of the Church to come, which was gathered by the favourable mercies of the Messiah. And he useth this so notable a testimony of set purpose, lest the faithful should deceive themselves with a wrong device of a blessed perfection. Further, he borroweth this similitude of the common use of life. For that was but a childish fantasy of Jerome & such others, which do wrest this to the praise of virginity: when as Christ had no other purpose, then to ease them of the grief of the weariness which might be conceived of the delay of his coming. Therefore he sayeth that he requireth nothing of us, but that which was wont to be performed by friends at solemn marriages. For it was an usual custom that young and delicate maidens should for honour sake bring the bridegroom into the bride chamber. But the sum of the parable tendeth to this, that it is not sufficient for us to be once bend and ready to our calling, except we endure to the end.  
2. Five of them were wise. In the end of the former chap. the Lord especially willed the stewards to be wise: because it is meet that the greater burden any man beareth, and the harder matters he dealeth in, the wiselier he should behave himself. But now he requireth that all the children of God should be wise: lest, by running forward without advice, they should cast themselves forth as a pray to sathan. And he appointeth this kind of wisdom, that they should take care to furnish themselves with necessary helps for the performance of the journey of their life. For though the time is short, yet through the heat of our impatience, it seemeth to be too long: also, our want is such, as hath need of helps evetye moment.  
5. Now, while the bridegroom tarried long. That some wrist this sleeping into the worst part, as if the faithful together with others, should give themselves to slothfulness, and apply themselves to the vanities of the world, is far from the meaning of Christ, and the course of the parable. It were more probable to understand it of death, which ceaseth upon the faithful before the coming of Christ, for we must not only wait for salvation now, but when we are dead and rest in Christ. Yet I do more simply understand it of the earthly affairs, wherein the faithful are occupied of necessity, so long as they dwell in the flesh. And though they should never forget the kingdom of God, yet the wythdrawing of them by the affairs of this world, is not in vain compared unto sleep. For they cannot be so thoroughly bend to meet with Christ, but that divers cares do either withdraw them, or make them slow, or entangle them, whereby it cometh to pass, that waking, they are somewhat a sleep.  
As concerning the cry, I take it to be spoken Metaphorically for the sudden coming. For we know that as oft as any new or unwonted thing cometh to pass, men use commonly to be troubled. The Lord crieth unto us every day, that he will come unto us shortly: but then the whole frame of the world shall sound forth, and his fearful Majesty shall so fill the heaven and the earth, that it shall not only waken them that are a sleep, but shall bring forth the dead out of their graves.  
●. And the foolish said to the wise. Their too late repentance is here reproved, which feel not their wants, before the gate is shut against all remedies. For they are therefore condemned of folly, which provide not for themselves for a long time, because that they do carelessly please themselves in their own want, and they do so pass the time wherein they should make their gain, that they contemn the helps which are offered them. Therefore, because they think not of getting oil in time, Christ scorning their over late knowledge, declareth what punishments they shall receive for their slothfulness: namely, that they shall find themselves empty and dry without fruit.  
9 We fear lest there will not be enough for us and you. We know that the Lord doth therefore bestow his gifts diversly to every man, according to his proper measure, that they might mutually help each others, & bestow that in common, which is laid up with either of them, and by this means is nourished in the Church, the holy society of the members of the same. But Christ noteth here the time when the burdens being taken away, he will call them all to his judgement seat, that every man may receive according as he hath behaved himself in his body. Therefore he doth rightly compare that portion of grace received and laid up with every man, unto provision made for one man in a journey, which will not serve sufficiently for more. Furthermore, that which is presently added, Go ye, and buy for yourselves, is not an admonition but an upbraiding, in this sense, you had a time to buy before, which you neglected: for than it was best to provide oil, but the want thereof now cannot be recovered. The Papists do very fond gather hereof, that the gift of perseverance is gotten by our own power or industry: for in the word buying there is yet no price set down: as it doth evidently appear by the Prophet Isaiah, chap. 55. 1. Where the Lord calling us to buy, requireth no recompense, but sayeth that he hath wine and milk in a readiness, which he will give freely. Therefore there is no other means of getting, then that we should receive by faith that which is offered us. At the length it followeth that the gate of the kingdom of heaven is shut up against all such as were evil provided because they fainted in the midst of the course. Neither must we seek here curiously, how Christ sayeth that the foolish virgins went to buy: for it signifieth nothing else but that all should be shut out of the kingdom of heaven, which should not be ready at the very moment.  
matthew 25. Mark. Luke 21. 
31. And when the son of man cometh in his glory, and all the holy Angels with him, then shall he sit upon the throne of his glory.  
32. And before him shallbe gathered all nations, and he shall separate them one from an other, as a shepherd separateth the sheep from the goats.  
33. And he shall set the sheep on his right hand, and the goats on the left.  
34. Then shall the king say to them on his right hand: Come ye blessed of my father, inherit ye the kingdom prepared for you from the foundations of the world.  
35. For I was an hungered, and ye gave me meat: I thirsted, and ye gave me drink: I was a stranger, and ye lodged me.  
36. I was naked, and ye clothed me, I was sick and ye visited me: I was in prison, and ye came unto me.  
37. Then shall the righteous answer him, saying: Lord, when saw we thee an hungered, and fed thee? or a thirst, and gave thee drink?  
38. And when saw we thee a stranger, and lodged thee? or naked, and clothed thee?  
39 Or when saw we thee sick or in prison, and came unto thee?  
40. And the king shall answer and say unto them: Verily I say unto you, in as much as ye have done it unto one of the least of those my brethren, ye have done it unto me.  
41. Then shall he say unto them on the left hand: Depart from me ye cursed, into everlasting fire, which is prepared for the devil and his angels.  
42. For I was an hungered, and ye gave me no meat: I thirsted, and ye gave me no drink.  
43. I was a stranger, and ye lodged me not: I was naked, and ye clothed me not, sick and in prison, and ye visited me not.  
44. Then shall they also answer him, saying: Lord, when saw we thee an hungered, or a thirst, or a stranger, or naked, or sick, or in prison, & did not minister unto thee?  
45. Then shall he answer them, and say: Verily I say unto you, in as much as you did it not to one of the least of these, ye did it not to me.  
46. And these shall go into everlasting pain, and the righteous into life eternal.   
37. Now in the day time he taught in the temple, and at night, he went out, and abode in the mount, that is called the mount of olives.  
38. And all the people came in the morning to him, to hear him in the temple.   
Christ prosecuteth the same doctrine: and that which he first described by parables, he now expoundeth plainly & without figures. The sum is, that the faithful should stir up themselves to the desire of living holily & righteously, & that they should with the eyes of faith look up to the heavenvly life, which now lieth hid, but shallbe at the length revealed at the last coming of Christ. For when he saith that he shall then sit in the throne of his glory, where he shall come with the angels, he opposeth this his last appearance, against the confused and disordered troubles of the earthly warfare: as if he should have said, that he did not therefore appear, as if that he should have set his kingdom presently in an order: and therefore his disciples have need of hope & patience, lest the long delay should tire them out. Whereby we gather that this is added again, that the disciples being removed from that error, of a present & sudden felicity, should suspend their minds until the second coming of Christ: and in the mean season, that they should not fall away nor wax faint: therefore he sayeth that he shall then at length be renowned by the name of a king. For although he beginneth his kingdom upon the earth, & sitteth now at the right hand of his father, that he might with great authority govern heaven & earth: yet, that his throne is not as yet erected in the sight of men, so that his divine majesty shall far more fully appear & shine in the last day than now. For than shall the full effect of his glory appear, which we taste now only by faith. Therefore Christ sitteth now in his throne in heaven, so far forth as it is necessary for him to reign for the bridling of his enemies & the defence of his church. But then he shall openly ascend into his tribunal seat, that he may establish a perfect order in heaven & earth, that he may tread his enemies under his feet, & that he may gather his faithful ones into the fellowship of the eternal and blessed life: to be short, he will then show forth in deed to what end his father hath given the kingdom to him. He saith that he will then come in his glory because that while he was versant upon earth as a mortal man, he lay hid under the contemptible habit of a servant. And he calleth it his glory, which in an other place he attributeth to his father even in the same sense: for he simply meaneth the glory of God, which shone then only in the father, when as it was hid in him.  
3●. And before him shallbe gathered all nations, and he shall separate them. He extolleth his kingdom with great & royal titles, that the disciples might learn to hope for an other felicity, than they had then conceived in their minds. For this one thing sufficed them, that their nation should be delivered from the miseries wherewith it was then oppressed, that it might appear that God had not made his covenant in vain, with Abraham and his posterity. But Christ extendeth the fruit of the redemption which he bringeth further, because that he shallbe the judge of the whole world. Then, that he might exhort the faithful to live godly, he saith that it shall not be common both to good and bad: for he will bring with him the reward which is laid up for them both. In sum, he sayeth that the estate of his kingdom shall then be rightly ordered, when the righteous shall obtain the crown of glory, and the wicked shall have that reward paid them which they have deserved. Now, that separation of the goats from the lambs which is deferred unto that day, declareth that the wicked are now mingled with the holy and godly men, to live together in one, and the same flock of God. And this comparison seemeth to be taken out of Ezechiel 34. 21. where the Lord complaineth of the untowardness of the goats, which push the lean sheep with their horns, and spoil the pastures and trouble the water: and he saith that he will revenge it. So that Christ his words do tend to this, that the faithful should not think their estate to be too sharp, if now they be compelled to live with goats, yea, and to abide many bushes and troubles of them: then, that they should take heed, lest the corruption of their sins should infect them also: thirdly, that they might know that they lose not their labour by living godly and righteously, for the difference shall appear at the length.  
34. Come ye blessed. The purpose of Christ must be remembered: for he willeth his disciples to be now content with hope, and patiently, & with quiet minds to wait for the enjoying of the celestial kingdom: then he willeth them to go earnestly forward, and not to be weary of well doing. The latter part is referred to this, that he promiseth the inheritance of heaven to none, but to them which in good works do go forward to the mark of that calling which is from above. But before that he will speak of the reward of good works, he showeth by the way that the spring of salvation ariseth from an higher fountain. For by calling them the blessed of the father, he declareth that their salvation proceedeth of the free favour of God: for the blessed of God, and chosen, or beloved of God, is all one amongst the Hebrews. Further, not only the faithful have used this phrase of speech, to express the grace of God towards men, but they which had no taste of true godliness, held yet this principle. Come in thou blessed of the Lord, said Laban to Abraham his servant, Gen. 24. 31. We see that nature had taught them to use this title, that they might thereby yield the praise of all good things which they had received, to God.  
Wherefore it is not to be doubted, but that Christ describing the salvation of the godly beginneth at the free love of GOD, whereby they which by the direction of God's spirit do aspire to righteousness in this life, are predestinated to life. Hereunto also appertaineth that which he sayeth a little after, that the kingdom was prepared for them from the beginning of the world, into the possession whereof they shall be sent at the last day. And though it may easily be objected, that the reward was laid up before for their merits which should come after, yet if any man will way the words without contention, he will grant that it is a secret commendation of the grace of God. For Christ also doth not simply call the faithful to possess the kingdom, as if they have gotten the same by their merits: but expressly sayeth that it should be given as to heirs. Yet there is an other end to be noted, whereunto the Lord had regard, for though the life of the godly is nothing else but a miserable and grievous banishment, so that the earth can scarcely bear them: though they travail under a hard want, under reproaches and other troubles, that they may with a strong and valiant mind overcome these lets, the Lord declareth that there is a kingdom prepared for them in an other place. And it is a notable exhortation to patience, when men are certainly persuaded that they bear not in vain. Therefore, lest the pride of the wicked wherein they do glory now, should make our minds to faint, and lest our own miseries should weaken our hope, let us always remember that inheritance which remaineth for us in heaven: for it dependeth not of any doubtful case, but it was prepared for us of God before we were borne, yea I say for every one of the elect, because that Christ doth here call them the blessed of the father. But there is no absurdity in this, that it is only said here, that the kingdom was prepared from the beginning of the world, and in an other place: Before the creation of the heaven and the earth. For Christ doth not here set down the point of time, when the inheritance of eternal life was prepared for the children of God, but only calleth us to the consideration of the fatherly care of God, wherein he embraced us before we were borne: and he doth thereby confirm the assurance of our hope, so that the troublesome storms of the world cannot overthrow our life.  
I was an hungered. If the disputation here had been of the cause of our salvation, the Papists had not gathered amiss, that we should merit eternal life by good works, but when as Christ had no other purpose but to exhort his disciples to endeavour to live well and righteously, it is ill gathered by his words what the merits of works should avail. They rest upon the word causal, which is but a weak stay: for we know that it doth not always note the cause, but rather the consequence, when as eternal life is promised to the righteous. But there is a plainer answer. For we deny not but that there is a reward promised to good works, but it is of favour, because it dependeth of the adoption. Paul in the 2. Tim. 4. 8. rejoiceth that there was a crown of righteousness laid up for him. But whereof gathered he this comfort, but of this, that he was a member of jesus Christ, who is the only heir of the heavenly kingdom? He sayeth that the just judge will give him that crown, but how should he come by that reward, but because he was adopted of free grace, and endowed with that righteousness wherwhereof we all are void? Therefore these two things must be considered, that the faithful are called to the possession of the kingdom of heaven, in respect of good works, not because they should deserve it by the righteousness of works, or because that they should be the authors of the getting of it for themselves: but because that God doth justify them whom he hath first chosen. Furthermore, though that by the direction of the spirit they should aspire to the love of righteousness: yet because they do never satisfy the law of God, there is no reward due to them, but that is called a reward which is given freely. But Christ doth not reckon up all the parts of a godly and a holy life: but doth only note for example sake some points of charity, whereby we declare that we do worship God. For though the worship of God excelleth the love of men, and therefore faith and invocation is more to be desired then alms: yet Christ doth not without cause set down the testimonies of true righteousness which are more apparent to be seen. If any man despising God, should only deal well with men, such mercy should nothing avail for the appeasing of God, because that in the mean season he is defrauded of his own right. Christ therefore doth not say that the sum of righteousness consisteth in alms, but by signs which may be most easily seen, he declareth what it is to live godly and righteously: so that truly the faithful do not only profess with the mouth, but by diligent exercises they do show that they do worship God. Wherefore those fantastical men do very preposterously under pretence of this place withdraw themselves, both from the hearing of the word, and also from receiving the holy supper: for under the same colour they might also cast away faith and bearing of the cross, and prayers, & chastity. But Christ meant nothing less, then to restrain to a part of the second table, the rule of holy life, which is contained in the two tables of the law. The Monks also and such like rascals have sottishly set down to themselves six works of mercy, because that Christ maketh mention of no more. As if that children might not plainly see, that by the figure Synecdoche, all the works of charity are here commended. For to comfort the sorrowful, to help them that be unjustly oppressed: to aid the simple with counsel, to pull the poor wretches out of the jaws of the wolves is a work of mercy, as much worthy to be praised, as to clothe the naked, or to feed the hungry. But may a man think, that Christ commending charity unto us, would exclude those duties which appertain to the worship of God: yet he telleth his disciples, that this shallbe a lawful trial of a holy life, if they exercise themselves in charity, according to that saying of the Prophet, I will have mercy & not sacrifice, Hose 6. 6. Namely, because that the hypocrites being covetous, cruel, deceitful, snatching to them by violence, & proud, do yet under a vain pomp of ceremonies, dissemble a kind of holiness. Whereby we do also gather, if we desire to have our life approved before the chief judge, we must not wander in our own fantasies, but rather look what he doth especially require of us. For who soever shall departed from his commandments, although they sweat and tire out themselves in their feigned works, they shall yet at the length hear this at the last day: who required these things at your hand, Isa. 1. 12.  
17. Then shall they answer. Christ bringeth in the righteous doubting, who yet are not ignorant, but that he accounteth what soever is given to men, as bestowed upon himself. But because that this is not so thoroughly settled in their minds as was meet, therefore he setteth forth the same by rai●ing the person, as it were to speak it: for whereof cometh it, that we are so slow and slack to do well, but because that promiss is not rightly settled in our hearts, that God will in time to come recompense with gain, that which we bestow upon the poor? So then this admiration which Christ setteth down, tendeth to this purpose, to teach us to arise above the capacity of our flesh, so oft as our poor brethren do crave our aid & help, that the beholding of the miserable man, should not make us slack or slow, to do well. 39 Verily I say unto you. As Christ taught even now by a figure, that we do not yet understand, how much he esteemeth the duties of charity: so now he openly declareth that he accepteth as done to him, what things so ever we bestow upon his children, and will recompense them to us. And we were too too careless, if this sentence could not frame our bowels to compassion, that Christ is either neglected, or worshipped in their person which nead our help. Therefore, so oft as we do wax slow to help the poor, let us look upon the son of God, to whom if any thing should be denied it were most cruel sacrilege. In these words he also declareth, that he acknowledgeth those benefits as done to him, which were done freely without regard of any reward. And truly, when he commandeth to do good to the hungry and the naked, & strangers, and prisoners, of whom there can be no hope of recompense, it is necessary to look to him, who of his own accord bindeth himself unto us, and that which otherwise might seem to be lost, he suffereth to be reckoned amongst his accounts. But he doth here by name commend the faithful only: not that he would that others should be altogether despised, but because that the nearer any man approacheth unto God, so much the dearer he must be to us. For though there is a common band of society, yet the children of God have a more strong and sacred knot of friendship amongst themselves. Therefore sith it is meet to prefer them that are of the household of faith before strangers, Christ doth especially name them. And though the purpose was to persuade the rich, & them which have abundance to supply & ease the want of the brethren: yet the poor & miserable have no small comfort hereby, for that though they be rejected & despised of the world, yet they are as precious to the son of god as his own members. And surely, by calling them brethren, he vouchsafeth them a wonderful honour. 41. Depart from ●e ye cursed. Now he descendeth to the reprobate, who were so drunken with their transitory prosperity, that they dreamt that they should be always blessed. Therefore he saith that he will come to be their judge, to shake away their pleasures wherein they are now drowned: Not that he would terrify them with the tidings of his coming (which seem to have made a covenant with death, and do harden themselves in security) but that the faithful being forewarned of their horrible destruction, might not envy their present estate. For as promises are necessary for us to provoke and stir us up to desire to live well: so likewise are the threatenings, to keep us in carefulness & fear. Therefore we are taught how much it is to be desired to be joined with the son of God: because that eternal destruction and the torment of fire remaineth for them, whom he rejecteth from him at the last day. And then he will command the wicked to departed from him, because that many hypocrites are now so mixed among the just, as if there were great affinity between Christ and them. Further, we have said other where, that the word fire doth metaphorically set forth the sharpness of the punishment, which our senses cannot comprehend. Wherefore it is a vain thing subtly to inquire either of the matter, or of the form of this fire, as the sophisters do. For, so likewise should there be question had of the worm, which Isai. 66. 24. joineth with the fire. Furthermore the same prophet in the 30. 33. doth plainly declare that it is a metaphorical kind of speech: for he compareth the spirit of God to a pair of bellows, wherewith the fire is kindled, & he addeth also brimstone. Wherefore by these words we may rather imagine than know the vengeance of God which shall light upon the wicked, which exceeding all other torments, may terrify us.  
But here is to be noted the perpetuitye of the fire, as of the glory which was promised even now to the faithful. Which is prepared for the devil. Christ opposeth the devil against himself, as the head and chief of all the reprobate. For though all the angels which fell, are devils, yet many places of the scripture do refer a chiefty to one, who gathereth all the wicked under him, as into one body to destruction: even as the faithful in life, become one together under Christ, and do grow under him, until they become perfect, and are thoroughly knit to God by him. But Christ sayeth now, that hell is prepared for the devil, that the wicked might be out of hope of escaping the same, when they hear that they are appointed to the same punishment with the devil, who as it is well known, is already enthralled and chained in hell without hope of deliverance. And though some do by the angels of the devil understand wicked men, yet it is more probable that Christ speaketh only of the devils. And so in these words he doth secretly reprove men, who being called by the Gospel to the hope of salvation, had rather pearish with sathan, and rejecting the author of salvation, do willingly cast themselves into this miserable lot. Not that they were not ordained to destruction as well as the devil: but because that in their wickedness the cause of their destruction doth evidently appear, while they refuse the grace calling them. Therefore though the reprobate were in the secret judgement of God ordained to death before they were borne, yet so long as life is offered them, they are not accounted heirs of death, or companions of Satan: but their destruction which was hid before, appeareth and is discovered by their incredulity.  
44. Then shall they answer. The same figure of setting them to speak in their own persons, which was used before, Christ doth now again rehearse, to let the reprobate understand, that those vain pretences wherewith they do now deceive themselves, shall avail them nothing at the last day. For, whence cometh this so cruel pride against the poor, but because they think that they shall escape unpunished. Therefore the Lord, that he might drive away such deceitful flatteries, forewarneth them that they shall feel at the length, (but to too late) that which they now do not vouchsafe to think upon: namely, that they which now do seem to be such abjects, are as precious to Christ, as his own members.  
Matthew 26. Mark 14. Luke 22. 
1. And it came to pass, when jesus had finished all these sayings, he said unto his disciples.  
2. Ye know that within 2. days is the passover, and the Son of man shall be delivered to be crucified.  
3. Then assembled together the chief Priests and the Scribes, and the Elders of the people into the hall of the high priest called Caiphas,  
4. And consulted how they might take jesus by subtlety, and kill him.  
5. But they said, not on the feast day, lest any uproar be among the people.  
6. And when jesus was in Bethania, in the house of Simon the leper,  
7. There came unto him a woman, which had a box of very costly ointment, & powered it on his head, as he sat at the table.  
8. And when his disciples saw it, they had indignation, saying: what needed this waist?  
9 For this ointment might have been sold for much, and been given to the poor.  
10. And jesus knowing it, said unto them: why trouble ye the woman? for she hath wrought a good work upon me.  
11. For ye have the poor always with you, but me shall ye not have always.  
12. For, in that she powered this ointment on my body, she did it to bury me.  
13. Verily I say unto you: wheresoever this Gospel shallbe preached throughout all the world, there shall also this that he hath done, be spoken of, for a memorial of her.  
1. And two days after followed the feast of the passover, and of unleavened bread: and the high Priests and Scribes sought how they might take him by craft, and put him to death.  
2. But they said: not on the feast day, lest there be any tumult among the people.  
3. And when he was in Bethania, in the house of Simon the Leper, as he sat at the Table, there came a woman having a box of ointment of Spikenard, very costly, and she broke the box, and powered it on his head.  
4. Therefore some disdained among themselves, and said: To what end is this waist of ointment?  
5. For it might have been sold for more than three hundredth pence, and been given to the poor, and they grudged against her.  
6. But jesus said, let her alone: why trouble ye her? for she hath wrought a good work on me.  
7. For ye have the poor with you always, and when ye will, ye may do them good, but me ye shall not have always.  
8. She hath done that she could: she came afore hand to anoint my body to the burying.  
9 Verily I say unto you, wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done, shall be spoken of in remembrance of her.  
1. Now the feast of unleavened bread drew near, which is called the passover.  
2. And the high priests & Scribes, sought how they might kill him, for they feared the people.   
Christ doth now again confirm that, which he forewarned his disciples of so oft before: but this last forewarning doth most evidently declare how willingly he offered himself to death: and it was necessary that it should be so, because that God could not be appeased, but with a sacrifice of obedience.  
His mind was also, thereby to meet with that offence, lest the disciples supposing that he was brought to death of necessity or constraint should fall away. So this sentence was profitable two ways: first, that it might be manifest that the son of God did willingly submit himself to death, that he might reconcile the world unto the father (for there was no other means whereby either the guiltiness of sins could be washed away, or the righteousness obtained for us:) then, that he died not as one oppressed so with violence, which he could not escape: but because that he offered himself willingly to death. Therefore he saith that he cometh purposely to Jerusalem to die there. For when as he was at liberty to go back again, and to pass away that time in some safe and secret place, wittingly and willingly he goeth forth amongst them even in the appointed time. And though the disciples profited nothing at that time by the warning that was given them of the obedience which he yielded to the father, yet afterwards their faith was much strengthened by this doctrine. As also at this day we receive no small profit thereby: for it setteth before us as in a lively glass, that free-will offering and sacrifice, whereby all the transgressions of the world are blotted out: and we behold the son of god gladly and boldly, going forward to death, and now a conqueror of death.  
3. Then assembled together. Mat. meaneth not that they were assembled in the space of those 2. days: but he setteth down this history, to declare that Christ was not told by man of the day appointed for his death. For by what conjectures could this have been gathered, when as the enemies themselves had purposed to defer the time? The meaning therefore is, that he spoke by the spirit of prophesy of his death, when as no man could suspect it to be so nigh at hand. Further, john setteth down the cause why the Scribes and priests had this assembly: namely, because that daily there was more concourse of people to Christ. And then by the persuasion of Caiphas it was decreed that he should die, because that he could not be overcome any way but by death: but they saw no fit and convenient time, until that the feast being past, the people should be departed. Hereby we gather, that though those hungry dogs did greedily hunt after the death of Christ, yea, though they sought the same outrageously, yet they were restrained with a secret bridle of God, so that nothing was done by their purpose or wil As much as lieth in them, they look for an other time, but God hasteneth the hour whether they will or no. And it behoveth us greatly to mark this, Christ was not rashly carried to death at the pleasure of his enemies, but was brought unto it by God: because that the hope of our help is established upon the same, God is appeased with that sacrifice, which he had ordained from the beginning. And therefore his will was that his son should be offered, even upon the day of the passover, that the old figure might give place to the only sacrifice of the eternal redemption. They which had no other purpose but to overthrow Christ, thought an other time more meet: but God who had ordained him for a sacrifice to purge away sins, chose a special day, that might jointly oppose the body to the shadow. Whereby the fruit of the passion of Christ doth now more plainly appear unto us.  
6. When jesus was in Bethania. That which the Evangelist doth now set down, befell a little before Christ came to jerusalem: but it is recorded here in very good time, to give us to understand what occasion moved the high priests so suddenly to make this haste. They durst not set upon Christ with open violence: and it was not so easy a matter to take him by subtlety. Now when judas offered them a means unhoped & vnloked for, the easiness to bring the matter to pass, made them to take an other course. But the objection that john doth somewhat differ in this history from Math. & Mark, which caused some interpreaters, corruptly to imagine it to be an other history, is easily answered. The name of the woman which anointed Christ, which out two Evangelists do conceal, is expressed by john 12. 3. but theridamas is no mention of the man who feasted Christ, yet Mat. and Mark do expressly say that he supped with Simon the leper. But there is no contrariety in this, that john saith that his feet were anointed, and ours say his head. We do certainly know that the ointments were not cast down to his feet: but when there was more abundance shed then was wont, john to amplify the same, saith that his feet were wet. Mark also reporteth that the Alabaster box being broken, all the ointment was powered upon his head: so it doth very well appear, that it ran down to his feet. This therefore is certain, that they all do report one, and the same history.  
8. And when his disciples saw it. This also is a common thing amongst the Evangelists, to attribute that to more which was begun by one, if they consented to the same. john saith, that judas the betrayer of Christ, began this murmuring, Matthew and Mark do bring in all the disciples with him: for that none of the other ever durst to have grudged if the ungodly grudging of judas, had not been as a firebrand to set them on fire. But when as he began under some good colour to condemn that wasteful expense, they were all taken easily with that infection. And by this example we are taught what danger cometh of malicious & poisonful tongues. For they which are of a good, simple, & modest nature, except they do wisely take heed to themselves, yet being deceived with false reports, do easily fall into wrong judgements. If Christ's disciples by keeping company with judas, were carried into a light and fond opinion, what shall become of us, if we do too easily admit talebearers, which do commonly maliciously quarrel at things well done? Hear may also be gathered an other less●on, that we should not rashly give sentence of a matter not thoroughly known. The disciples take hold of that which judas spoke, and because it had some pretence, they do rashly give wrong judgement. But it was meet for them to have made better inquiry, whether the deed had been worthy of reprehension: especially sith the master was present, whose judgement they should have abidden. So we know, that except the word of God doth go before, the sentence is preposterously given: because that none of us (as Paul teacheth, Rom. 14. 10.) liveth or dieth unto himself, for we must all appear before the judgement seat of Christ, where he shall yield his account, 2. Cor. 5. 10. And though there was great difference between judas & the others, because that he sought wickedly and cunningly to cloak his theft, and the other were carried away with a mere simplicity: yet we see how they by their unadvisedness were drawn from Christ, and joined to judas.  
10. Why trouble ye the woman. It is marvel that Christ, whose whole life was a rule and example of temperance and frugality, should now allow immoderate charge, which seemeth to be near superfluous and needless delights. But the manner of defence which he useth must be noted: for he doth not say that the woman had done well, as if he would have the same done daily: but that which she had done once, he sayeth was acceptable to God, for that there was just cause why it should be so done. Therefore, though Christ desired not the use of ointment, yet in respect of the circumstance, this anointing pleased him. Whereby we gather that some particular deeds, are sometime accepted of God, which yet may not be made an example to be followed. And it is not to be doubted but that Mary was moved by a secret motion of the spirit to anoint Christ, as it is certain that so oft as the Saints are called to some extraordinary work, they are driven with an unwonted motion, lest they should attempt any thing but by the direction and government of God. There was no commandment which enjoined Mary to this anointing, neither was it needful that there should have been a law set down for one work: but because that the heavenly calling is the only rule of well doing, and that God refuseth what soever men take in hand of themselves, Mary was governed by the motion of the spirit, with a certain persuasion of faith to perform this duty to Christ. But this one action of the woman is not only defended by this answer of Christ, but the godly joy of all men is hereby defended, who may be satisfied that they and their works are approved of God. It cometh oft to pass that godly men are not only reproved, but also unjustly condemned openly, who yet have their consciences bearing them witness that they have done nothing but by the commandment of God: and in this respect they are accounted proud, if they despising the perverse judgements of the world, do satisfy themselves with the only allowance of God.  
Because this is a hard temptation, and it can hardly be, but that the corrupt consent of many must grieve us, this doctrine must be noted, that none can at any time be thoroughly encouraged to do well, except they depend of the only allowance of God. Therefore Christ doth here make the difference of good and evil to his only pleasure: for when he sayeth that this woman's work was good, which his disciples had already condemned, he doth by this speech reprove the rashness of men, which judge as they list. We therefore being armed with this defence, must learn to neglect what rumours so ever are spread abroad of us in the world: so that we know that which men condemn to be approved of God. So Isaias, 50. 7. being oppressed with the slanders of the wicked, calleth God to witness. So Paul appealeth to his judgement, 1. Corrinthians 4. 4. Therefore let us learn to regard the judgements of men no further, then that by our example they may be taught to obey God: and when as the world shall with a great clamour rise up against us, let this comfort and satisfy us, that which is accounted evil upon earth, is pronounced good from heaven.  
11. You have the poor always with you. Christ doth not simply defend the anointing, that we should follow the same: but declareth that there was a cause wherefore it was acceptable to god. It is convenient that this should be wise observed, lest, that together with the papists, we should preposterously devise sumptuous rites for the worshipping of God: for when they heard that Christ would that Mary should anoint him, they imagined that he was delighted with incense, wax candles, magnifical ornaments, and such like pomps. For this cause they had all their glorious ceremonies, & they thought that they could not worship God aright, if they should not la●● out into great charges. But christ doth plainly except here, that the thing which pleased him to be done once, should not be accepted of him if it were done afterwards. For when he saith that the poor should be always in the world, he distinguisheth between the daily worship, which should be used amongst the faithful, & that extraordinary, which ceased at his ascension into heaven. Would we bestow our money well upon true sacrifices? let us bestow it upon the poor. For Christ saith that he shall not be always with us, to be worshipped with outward pomps. We know assuredly & by experience of faith we feel that he is present with us by spiritual power & grace: but he is not visibly conversant amongst us to receive earthly honours at our hands. So they are outrageous obstinate, which do thrust upon him fantastical charges against his will, and he refusing the same. Also, by that he saith the poor shallbe always, we do hereby gather that it is not by fortune that many do want, but by the determinate counsel of God they are left amongst us, for us to exercise our charity upon them. The sum of this place is this, though the lord commandeth that we & all that we have, should be dedicated to him, yet he requireth not any other worship to be bestowed upon him, but that which is spiritual, which requireth no outward expenses: but rather would that those things should be bestowed upon the poor, which of superstition had been fond bestowed upon his worship. 12. She did it to bury me. Christ by these words confirmeth that we said, that the precious ointment was accepted not for the savour of it, but only in respect of the burial: namely, because that by this sign he would declare that his grave should yield forth a pleasant savour, so as it should breathe life and salvation into all the world. Therefore john praiseth Mary, because that she had reserved that ointment for the day of his burial. But after that the perfect truth of this figure appeared, & Christ come out of the grave, he did not only perfume one house but all the world with the comfortable quickening savour of his death: it were a childish thing to reiterate that which had neither reason nor profit. 13. wheresoever this gospel shallbe preached. He foretelleth that this deed of Mary should be honoured, for the doctrine of the gospel shallbe praised. Whereby we gather that our works are not valued after the opinion of men, but by the testimony of the word of God. And in this he sayeth, that the memorial of her shall be renowned throughout the whole world, he doth by this comparison sharply reprove his disciples: for by the consent of all people, yea, even strangers, and such as dwell in the farthest parts of the world, this deed shall be praised, which these present were so froward to condemn. Christ doth also lovingly reprove his disciples, because they thought not so honourably of his kingdom as was meet. But by this sentence is the calling of the Gentiles testified, whereupon our salvation is established. But how the Gospel should be preached throughout the world, we have showed before, Math. 24.  
Matth. 26. Mark. 14. Luk. 22. 
14. Then one of the twelve ●alled judes Iscariot, went unto the chief priests,  
15. And said, what will ye give me, and I will deliver him unto you? and they appointed unto him thirty pieces of silver.  
16. And from that time he sought opportunity to betray him.  
17. Now, on the first day of the feast of unleavened bread, the Disciples came to jesus, saying unto him: where wilt thou that we prepare for thee to eat the passover?  
18. And he said, go into the City to such a man, and say to him, the master saith, my time is at hand: I will keep the passover at thine house with my diciples.  
19 And the Disciples did as jesus had given them charge, and made ready the passover.  
20. So when the even was come, he sat down with the twelve.  
10. Then judas Iscariot, one of the twelve, went away unto the high priests, to betray him unto them,  
11. And when they heard it, they were glad, and promised that they would give him money: therefore he sought how he might conveniently betray him.  
12. Now the first day of unleavened bread, when they sacrificed the passover, his disciples said unto him, where wilt thou that we go and prepare, that thou mayst eat the passover?  
13. Then he sent forth two of his disciples, and said unto them, go ye into the city, & there shall a man meet you, bearing a pitcher of water: follow him.  
14. And whither soever he goeth in, say ye to the goodman of the house: the master saith, where is the lodging, where I shall eat the passover with my disciples?  
15. And he will show you an upper chamber, which is large, trimmed and prepared: there make it ready for us.  
16. So his disciples went forth and came into the city, and found as he had said uno them, & made ready the passover.  
17. And at even he came with the twelve.  
3. Then entered Satan into judas, who was called Iscariot, and was of the number of the twelve.  
4. And he went his way, & communed with the ●ie priests and captains, how he might betray him to ther●.  
5. Simo they were glad, and agreed to give him money.  
6. And he consented, & sought opportunity to betray him unto them, when the people were away.  
7. Then came the day of unleavened bread, when the passover must be sacrificed.  
8. And he sent Peter and john, saying▪ go, and prepare us the passover, that we may eat it.  
9 And they said to him, where wilt thou that we prepare it?  
10. Then he said unto them, behold, when ye be entered into the city, there shall a man meet you, bearing a pitcher of water: follow him into the house that he entereth in,  
11. And say unto the good man of the house, the master saith unto thee, where is the lodging, where I shall eat my passover with my disciples?  
12. Then he shall show you a great high chamber trimmed: there make ready.  
13. So they went & found as he had said unto them, & made ready the passover.  
14. And when the hour ●as come, he sat down, & the twelve apostles with him.   
The admonition of Christ availed so little for the moving of the heart of judas, or for the bettering of him, that he without regard went presently to make that lewd covenant with the enemies. But it is wonderful and strange that he was so amazed, that he thought he had gotten by the loss of that ointment a meet excuse for such an offence: then, that being warned by Christ's words, felt not what he did. The only mention of the burial should have mollified a heart as hard as iron: when as thereby it had been easily gathered, that Christ would offer himself in sacrifice for the salvation of mankind. But we see in this glass how blind wicked covetous desires are, and how effectually they bewitch the mind. judas was earnestly bend to steal, he was hardened by long use to commit any offence: now because he saw no prey coming in from other where, he sticketh not to deliver to death the son of God, the author of life: & though he had a holy admonition to withdraw him, yet he went forward with violence. Wherefore it is not without cause that Lu. doth expressly say, that Satan entered into him, not that he was governed by the spirit of God before (for he could not have been given so to robberies & spoils, if he had not been the bondslave of Satan:) but Luke meaneth that he was then wholly delivered into the possession of Satan, that as a man desperate, he might run forwards to his own destruction. For though Satan driveth us not to sin daily, but reigneth in us while he carrieth us to a greater liberty of sinning: yet he is said then to enter into the reprobate, when the fear of God being overthrown, the light of reason put out, and shame shaken off, he possesseth all the senses. But God doth not execute this last kind of vengeance upon others, but such as are already ordained to destruction. Wherefore let us learn to repent in time, lest our long remaining in hardness do establish the kingdom of satan in us: for when we are once caught in this tyranny, there is no measure of madness.  
It must especially be noted, that the covetousness in judas was the cause and fountain of so great blindness. Whereby it appeareth that it was worthily called by Paul, 1. Tim. 6. 10. the root of all evils. Further it is a vain thing to demand here, whether Satan entered substantially into judas. It is more meet to consider this, how horrible and monstrous a thing it is, for men created after the image of GOD, and appointed to be temples of the holy Ghost, should not only be turned into filthy stables and synckes, but to become accursed dwelling houses for Satan.  
17. The first day of unleavened bread the Disciples came. First it is demanded, why that is called the day of unleavened bread, which goeth before the killing of the Lamb. For the Law had not commanded them to refrain from leaven, until they eat the Lamb. But this knot is easily loosed: namely, for that this note is referred to the day following, as by Mark & Luke it doth evidently appear. Therefore when as the day of killing and eating the passover was at hand, it beginning at the evening, the Disciples do ask of Christ, where he would eat the passover. But there doth a harder question arise upon this, that Christ observed that rite the day before the whole nation celebrated the public passover. For john saith plainly, that the day when he was crucified, was holden of the jews for the preparation not of the Sabbath, but of the passover.  
Further, they went not into the judgement hall, lest they should defile themselves, because the next day they were to eat the passover. I know that many men do seek for shifts, but they are such as avail them not. For this cannot be shifted over by any cavils, they kept not their feast on that day whereon they crucified Christ (for it had not been lawful for them on that day to have done execution upon any man,) and then they held the solemn preparation, that after the burial of Christ they might eat the passover. Now it is demanded how it befell that Christ eat his before. For in this law he would not take unto himself any liberty besides the prescript rule of the Law. Some do imagine that the jews deferred the passover of purpose that they might destroy Christ. But this device is very well confuted by Bucer: yea, and it falleth away of itself, it is so vain. Therefore I doubt not but that Christ observed the day prescribed by the Law, and the jews followed some custom received now before. First it is without controversy that Christ was slain the day before the Sabbath: because that before the sun was set, he was put with speed into the next sepulchre, because that it was necessary to keep holy after the evening. But now no man doubteth but when the passover and other feast days fell upon the day before the Sabbath, of an old custom they were deferred unto the next day: because that to keep two days holy together were too hard for the people.  
The jews do say that this law was given presently after the people returned out of the captivity of Babylon, and that by an oracle from heaven, lest they should seem to have altered any of the commandments of God rashly. If that it was the manner then to join two feast days together in one (as the jews do also grant, and as it appeareth by their ancient records) the conjecture is probable enough, that Christ observed the passover the day before the Sabbath, observing the day appointed by the law. For we know how diligent and careful he was to keep every point of the law. For sith his will was to be bound to the law, that he might deliver us from the yoke of the law, he would not forgettte to be subject to this chief point. Therefore he had rather omit the use of the outward ceremony, then to transgress the commandment which GOD had given, and so to be scorned of the wicked. But it is certain that the jews themselves will not deny, but that it was ordained by the Rabbins, that so oft as the passover fell near unto the Sabbath, they should only keep holy one day for both. So it followeth, that Christ did nothing against the law, though he keep not their common custom.  
18. Go into the city to such a man. Matthew noteth out a certain man: the other two do say that the two disciples were sent as to a stranger: because they had this token given them, of a man bearing a pitcher of water. But this diversity is easily reconciled. For Matthew omitting the miracle, noteth the man, who was then known to the Disciples. For without doubt after they came to the house, they found some one of their acquaintance.  
For Christ also of his own authority commanded him that he should prepare a place for him and his, naming himself the master: and he presently obeyeth. But though he could have pointed out the man by his name, yet he had rather direct his disciples to him by a miracle: that when they should shortly after see him humbled, yet their faith by this instruction might be supported. And this was no, small confirmation, that in so short a space before his death, he was by so manifest a token declared to be god: that they might know that he was not drawn to it of necessity, but that he yielded to it of his own free will. And though it may be that this profited them very little in the very moment of their trouble, yet the remembrance of it afterwards was profitable. As at this day also it is profitable for us to know this for the avoiding of the offence of the cross, that in Christ at the very time of his death appeared the glory of the Godhead together with the infirmity of the flesh.  
My time is at hand. Though he celebrated the passover rightly according to the commandment of the law, yet he seemeth of purpose to allege this cause, that he might not be accounted overthwart. Therefore he saith that he hath cause to make haste, so as he could not observe the usual custom: because that he should be called to a greater sacrifice. Yet in the mean season, as we said, he altereth nothing in the ceremony. But he doth thus oft rehearse this, that the time of his death is at hand, that they might know that he doth haste of his own free will to obey the decree of the father. And where he joineth the shadowish sacrifice with the true, he doth by this means exhort the faithful to compare with the old figures, that which he fulfilled in deed. For this comparison doth not a little set forth the force and effect of his death. For the passover was not given to the jews only to this end, that they might remember their old deliverance, but that through Christ they should hope for an other to come more to be desired then the former. To this belongeth that saying of Paul, Christ our passover is offered, etc. 1. Cor. 5. 7.  
13. The Disciples did as jesus had given them charge. In this that the Disciples do obey of so ready a mind, is to be noted their frameablenes to be taught. For they might have doubted, when as they should follow a man unknown, whether they should obtain of the householder that which their master commanded them to demand, sith they knew that he was not only despised, but also hated every where. But they do not doubtfully inquire of the success, but they do willingly obey the commandment. And we must hold this rule, if we desire to try our faith, that being satisfied by the commandment only: we may go forward whether God commandeth, and hoping for the success which he promiseth, let us not be too careful.  
20. When the even was come, he sat down. Not to eat the passover, which should be done standing (as travailers which make haste having their shoes on, and the staff up, do use to take their meat speedily): but the solemn rite being finished, I interpret it that he sat down that he might sup. Therefore the Evangelists do say, the even was come: for in the first evening they slew the Lamb, and did eat the flesh thereof roast.  
Matth. 26. Mark. 14. Luke. 22. 
21. And as they did eat, he said, verily I say unto you, that one of you shall beetray me.  
22. And they were exceeding sorrowful, and began everyone of them to say unto him, is it I, master?  
23. And he answered and said, he that dippeth his hand with me in the dish, he shall betray me.  
24. Surely the Son of man goeth his way as it is written of him: but woe be to that man by whom the son of man is betrayed: it had been good for that man, if he had never been borne.  
25. Then judas, which beetraied him answered, & said, is it I, master? he said unto him, thou hast said it.  
18. And as they sat at the table, and did eat, jesus said, verily I say unto you, that one of you shall betray me.  
19 Then they began to be sorrowful, and to say to him one by one, is it I? and an other, is it I?  
20. And he answered and said unto them, it is one of the twelve that dippeth with me in the platter.  
21. Truly the son of man goeth his way, as it is written of him: but woe be to that man by whom the son of man is betrayed: it had been good for that man, if he had never been borne.  
15. Then he said unto them. I have earnestly desired to eat this passover with you before I suffer.  
16. For I say unto you● hence forth I will not eat of it any more, until it be fulfilled in the kingdom of God.  
And a little after.  
21. Yet behold the hand of him that betrayeth me, is with me at the table.  
22. And truly the son of man goeth as it is appointed: but woe be to that man, by whom he is betrayed.  
23. Then they began to inquire among themselves, which of them it should be that should do that.   
21. Verily I say unto you. That he might make the traiterousnes of judas the more to be detested, he setteth forth the vileness of the same by this circumstance, that when he sat together with him at the holy table, he devised treason. For if a stranger had done this, it might have been easilier borne: but now this is a thing strange and incredible, that one of them so near him should work this, yea and having made and concluded so lewd a covenant, would thrust himself to this holy banquet under the pretence of friendship. Therefore Luke useth this phrase of repugnancy, yet behold the hand of him that betrayeth me. But though Luke setteth down this saying of Christ after the celebration of his Supper, yet the order of the time cannot be certainly gathered thereby, which we know was often neglected by the Evangelists. Yet I deny not but that it is probable, that judas was present, when Christ distributed the signs of his body and blood.  
22. They began every one of them to say. I do not think that the disciples trembled, as men amazed do use without cause to vex themselves: but as they abhor the offence, so they desire to be cleared from the suspicion of the same. And this is a token of reverence, that they being so sharply pinched, do not disdainefullye answer their Master, but every one referreth himself to his judgement, (as we must especially seek for this, to be cleared of his mouth:) yet enjoying a good conscience, they would freely witness, how far they were from so great an offence, But Christ by his answer doth neither put them out of this doubt, nor point out the person of judas, but only confirmeth that which I said even now, that one of his familiar guests was the traitor. And though it was hard for them to be left in suspense and doubtful for a time, that they might exercise themselves to consider the heinousness of the offence: yet an other commodity followed thereof, when they lenewe that the prophesy was fulfilled, Psal. 41. 9 55. 14. 15. He which did eat of my sweet bread, hath lifted up the heel against me. Furthermore, by judas the lords will was to admonish his children in all ages, not to be dismayed or discouraged for household traitors: for that which he had experience of who was the head of the whole Church must befall to us which are the members.  
24. Surely the Son of man goeth. Christ here taketh away an offence, which might have grievously offended the minds of the godly. For what is more absurd, then that the son of God should be traitorously betrayed by a disciple, given over to the pleasure of the enemies, that he may be brought to a reproachful death? But Christ saith that all this could not be but by the will of God. And he proveth this decree by the testimony of the scripture, because that which was appointed, he revealed before by the mouth of his Prophet. Now we understand whereto Christ's words do tend: namely, that the disciples knowing that whatsoever is done, is governed by the providence of God, should not think that his life or death was ruled by chance. But the commodity of this doctrine stretcheth further: for the fruit of Christ's death is then rightly sanctified to us, when as it appeareth that he was not rashly carried to the cross by men, but that by the eternal decree of God he was ordained to be that sacrifice for the washing away of the sins of the world. For whence had we our reconciliation, but by Christ's appeasing of the father by his obedience. Wherefore let us always remember the providence of God, whereunto judas himself and all the wicked ones (though it be against their wills, and that they strive against the same) must of necessity obey. Let this always remain sure, that Christ therefore suffered, because that God was pleased with such a kind of pacification: yet Christ doth not say, that judas by this pretence was freed from fault: because that he did nothing but that which God had appointed. For though GOD in his upright judgement appointed the death of his son to be the price of our redemption, yet notwithstanding judas in beetraying him procured his just damnation, because that he was full of treachery and covetousness.  
Further, though God would have the world redeemed, yet this was no cause but that judas was a wicked traitor. Hereby we see, though men can do nothing, but that which god appointeth, yet they are not thereby freed from guiltiness, because they are carried headlong to sin by their wicked affection. For though God by a hidden bridle directeth them to an end unknown to them, they mind nothing less, then to obey his decrees. These two things seem nothing agreeable to man's reason, that God by his providence should so govern the doings of men, that nothing should be done but by his will & appointment, and yet should destroy the reprobate, by whom he executeth his wil But we see here how christ reconcileth them both together, making judas subject to the curse, though this which he wrought against God, was appointed by God. Not that the treason of judas should properly be called the work of God, but because God turned the treason of judas to perform his counsel. But I know how many interpreters would avoid this rock. They do acknowledge that the scripture was fulfilled by this work of judas, because god by his Prophets testified that which he knew before. Therefore that they might mitigate the doctrine, which seemed somewhat too sharp, they set down the foreknowledge of God in place of his decree. But the holy Ghost doth decide this controversy far otherwise: for it doth not only bring this as the cause of the betraing of Christ, because it was so written, but also because it was so appointed. For where Mat. & Mar. do allege: the scripture, Lu. bringeth us strait to that celestial decree: even as he teacheth in the Acts, that Christ was betrayed not only by the foreknowledge of God, but of his determinate counsel. And a little after Herod & Pylat with the rest of the wicked did those things, which were foreordained by the hand & counsel of god. Whereby it appeareth that they do fond seek a shift, which do fly to the naked and bare foreknowledge. It were good By this word we are taught how horrible a vengeance doth remain for the wicked: for whom it were better that they had never been borne. But this life, though it is transitory and full of innumerable troubles, yet is it an incomparable benefit of God. Again, we do hereby gather also how detestable their wickedness is, which doth not only extinguish the precious gifts of God & destroy the same but bringeth it to pass, that it were better never to have tasted of the the goodness of God. Yet this clause is worthy to be noted, that it were good for that man not to have been born: For though the estate of judas should be miserable, yet it was good for God that he created him, who appointeth the reprobate for the day of destruction, and doth also by this means set forth his own glory▪ as Solomon teacheth. So the secret government of God is defended from all note of suspicion, which ruleth the counsels and works of men, as I touched even now.  
25. Then judas answered. Though we oft see them which are guilty within themselves to tremble and fear, yet to their fear and blind torments there is a blockishness adjoined, so as they do boldly proceed to deny any thing: so that at the length they do thus prevail by their impudence, that they do discover their secret sin. So judas when he was ensnared in an evil conscience could not yet hold his peace: the inward tormentor doth so vex him, until that with fear & doubtfulness he overthroweth him. Also Christ in his answer sharply reproving his blockish boldness, doth provoke him to consider the offence which he desired to hide. But his mind being now possessed with a devilish fury, could not have any such feeling. But by this example let us learn, that the wicked by their bad excuses do nothing else but pull a more speedy judgement upon themselves.  
Matth. 26. Mark. 14. Luke. 22. 
26. And as they did eat, jesus took the bread: and when he had given thanks, he break it, and gave it to the disciples, and said, take, eat, this is my body.  
27. Also he took the cup, and when he had given thanks, he gave it them, saying, drink ye all of it.  
28. For this is my blood of the new testament, that is shed for many for the remission of sins.  
29. I say unto you, that I will not drink hence forth of this fruit of the vine, until that day, when I shall drink it new with you in my father's kingdom.  
30. And when they had sung a psalm, they went out into the mount of olives.  
22. And as they did eat, jesus took the bread, and when he had given thanks, he brak it, and gave it to them, and said, take, eat, this is my body.  
23. Also he took the cup; and when he had given thanks, gave it to them: and they all drank of it.  
24. And he said unto them, this is my blood of the new testament, which is shed for many  
25. Verily I say unto you, I will drink no more of the fruit of the vine, until that day I drink it new in the kingdom of God.  
26. And when they had sung a psalm, they went out to the mount of olives.  
17. And he took the cup, & gave thanks, and said, take this, & divide it among you  
18. For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God be come.  
19 And he took bread, & when he had given thanks, he brak it, & gave to them, saying: this is my body, which is given for you▪ do this in remembrance of me.  
20. Likewise also after supper he took the cup, saying: this cup is the new testament in my blood, which is shed for you.   
Sith Luke maketh mention that Christ took the cup twice: first it is to be demanded whether this is a repetition of one and the same thing, (as the Evangelists do use sometime to speak of one thing twice) or whether Christ, after he had tasted of the cup once, took the same again the second time. And this latter seemeth to me to be most likely to betrue. For we know that the holy Fathers observed a solemn manner of tasting at their sacrifices. Whereof that was said in the Psal. 116. 13. I will take the cup of salvation and call upon the name of the Lord. So I think that Christ drank at that holy feast according to the ancient manner: because that otherwise it could not be rightly solemnized, and that doth Luke expressly declare before he cometh to speak of the new mystery, the manner whereof differed from the Paschal Lamb. This also was a received solemn use, to give thanks, as it is expressly said at the taking of the cup. For I doubt not but that there was prayer at the beginning of Supper, as he never used to come to the Table without calling upon GOD. But now he would do the same again, least he should omit the ceremony, which as I showed before was annexed to the holy sacrifice.  
26. As they dids eat. I do not understand these words, as if that this new and far more excellent banquet should be joined to the supper of the passover, but rather that the same was first ended. As the same is more plainly declared by Luke, where he saith, after Christ had supped he gave the cup. For it were absurd that one and the same mystery should be severed into diverse times. So I doubt not but that he gave the cup presently after he had divided the bread. And that which Luke doth specially speak of the cup, I do also extend to the bread. Therefore as they were eating, Christ took bread, that he might call them to take part of a new supper. The giving of thanks was a certain preparation and entrance to the consideration of the mystery. So the supper being ended, they should taste of the holy bread and wine: because that their security was first shaken off, that they might be wholly bend to so high a mystery. And reason so required that this evident testimony of the spiritual life should be thus distinguished.  
jesus took bread. It is uncertain whether the rite, which the jews hold at this day, was then also in use. For the householder hid under his napkin a piece of bread, taken from the whole loaf, that he might give to every of his family a part of the same. But because this is a tradition of man, established upon no commandment of God. There is no cause why we should too curiously labour to seek out the beeginning of the same.  
And it may be that it was devised afterwards by the subtlety of Satan to darken the mystery of the supper of Christ. But if this ceremony was then used amongst the jews, Christ so followed the custom then received, that yet he would lead the minds of his disciples an other way, by changing the use of the bread to an other end. And this must be holden without question, that the figures of the law being abolished, Christ instituted here a new Sacrament.  
When he had given thanks. Matthew and Mark do use the word of blessing: but whereas Luke in steed thereof doth use the word, which signifieth giving of thanks, there is no ambiguity in the sense. And when they in the cup do after add the giving of thanks, they do plainly enough interpret their former saying. The folly of the Papists is so much the more to be scorned at, which do bless with the sign of the cross, as if that Christ had used exorcism. But that must be remembered which I said even now, that this giving of thanks had relation to a spiritual mystery. For though the faithful are commanded to give thanks to God, because he nourisheth them in this transitory life, yet Christ regardeth not only this common food, but bent himself to the holy action, to give thanks to God for the eternal salvation of mankind. For if those meats which go down into the paunch, should provoke and stir us to praise the fatherly kindness of God, how much more should this spiritual feeding of our souls, provoke and inflame us to be more earnest in this exercise of godliness?  
Take ye, eat ye. Lest I become here too tedious, I will only briefly touch what manner of thing the institution of the Lord is, and what it containeth in it, than what the use of it is, so far as may be gathered by the Evangelists. And this appeareth first, that Christ instituted a supper, which the Disciples should communicate amongst them. Whereof it followeth that it is a devilish invention, that one man alone separating himself from the rest of the congregation doth privately devour the supper himself. For what is more disagreeable, then for the bread to be divided amongst all, and to bedevoured of one alone? Therefore though the Papists should brag that they have the substance of the supper of the Lord in their Masses, yet indeed it appeareth, that as many as do celebrate private Masses, so many bulwarks are set up by the devil for the overthrowing of the Supper of Christ. By the same words we are taught what manner of oblation was offered by Christ at the Supper. He commandeth his Disciples to take. Therefore it is he only which offereth. Therefore that imagination of the Papists, that they offer Christ in the supper, proceedeth from a contrary autour. And certainly this is a marvelous change, that a mortal man, who is commanded to take the body of Christ, should take upon him the office to offer up the same: and so a Priest made of himself should offer unto God his son. I go not presently about to prove with how many sacriliges their feigned oblation doth abound: it is sufficient for me to prove that it is so far from being any thing like to Christ's institution, that it is rather directly contrary to the same.  
This is my body. They say that the bread was consecrated by these words, to be a figure or token of the flesh of Christ, I do not disallow: so that this word be rightly and truly understood. So the bread which was ordained to nourish the body, Christ doth choose & sanctify to an other use, that it may begin to be a spiritual meat. And this is that alteration and change, whereof the ancient writers of the church do make mention. But yet it must be noted, that the bread is not consecrated by whispering and breathing over it, but by the evident doctrine of faith. And truly it is a magical enchantment, when the consecration is directed to the dead element: for the bread is not made a figure of the body of Christ to itself, but to us. In sum, the consecration is nothing else, but a solemn testimony to us, whereby the Lord appointeth an earthly and corruptible sign for a spiritual use, which cannot be, except that his commandment and promise be openly declared for the edifying of faith. Whereby it appeareth again how wickedly this mystery is profaned by the Papists by their secret whispering and breathing.  
If that Christ doth consecrate the bread, when he telleth us that it is his body, there is no change of substance to be imagined: but only to be noted an alteration of the use. If that the world had not been now a long time bewitched by the subtlety of the devil, so that the monstrous opinion of transubstantiation being once brought in, it will admit at this day no light of true interpretation of these words, it should be in vain to stand longer in searching out the sense. Christ saith, the bread is his body. He speaketh of the Sacrament. But it must of necessity be confessed, that the Sacrament consisteth of a visible sign, whereunto the thing signified is conjoined, which is the truth of the same. And this also it well known of old, that the sign is often called by the name of the thing signified. Wherefore no man that is but meanly exercised in the scriptures will deny but that this sacramental phrase of speech must be taken metonymically, that is the one for the other. I omit the general figures, which are read every where in the scripture. I do only say this, that so oft as the outward sign is said to be that, which it doth represent, all men do consent that it is by the figure Metonymia. Where Baptism is called the lavar of regeneration, Tit. 3. 5. where the rock, which yielded water to the fathers in the wilderness, is called Christ, 1. Corin. 10. 4. where a Dove is called the holy Ghost, john. 1. 32. No man will deny, but that the signs are called by the name of the things, which they signify. Therefore how cometh it to pass, that they which regard the words of the Lord, will not suffer that, which is common to all the Sacraments to be applied to the Supper? But they will have the simple & the literal sense. Then why doth not the same rule hold in all the Sacraments? certainly, except they will grant that the rock was substantially Christ, the objection is but weak, wherewith they urge us. If we interpret it, that the bread is called the body, because it is the figure of the body, they pretend that the whole doctrine of the scripture is overthrown. Neither have we forged now of late this rule for this manner of speech: but all men do embrace the same, as delivered by Augustin from the authority of the ancient fathers, that the names of spiritual things are improperly ascribed to the signs: and that all the places of scripture should be so expounded, where there is mention made of the Sacraments. Sith we do then hold a general rule received every where, to what purpose do they make such outcries, as at a strange matter not heard of before?  
But let those mased men cry as they list, this shall be accepted of men that are wise and modest, that there is a sacramental form of speaking in these words of Christ. Whereof it followeth, that the bread, because it is the figure of the body of Christ, is called the body. But there are two kinds of men, which do arise against us, the Papists being bewitched with their Transubstantion, deny that there is any bread, because that there remaineth only a show without the substance. But Paul refuteth their fancy, affirming the bread which we break to be the communion of the body of Christ, 1. Corint. 10. 16. Then the very nature of the Sacrament abhorreth this their devise: for that it cannot remain perfect, if there should not be a true and perfect outward sign. For how shall we learn that our souls are fed with the flesh of Christ, if there were not very bread set before our eyes but a vain show? Further, what will they say of the other sign? For Christ said not, this is my blood, but This cup is. Therefore by their rule, not only the wine, but also the substance whereof the Cup was made should necessarily be transubstantiated into blood. Now that which is set down by Matthew, I will not henceforth drink of the fruit of the vine, doth evidently declare, that it was wine, which he delivered to be drunk. Therefore the folly of the Papists is plainly confuted every way. But there are others, which do reject the figure, and presently as frantic men they do receive the same. The bread, according to their opinions, is truly and properly the body. For they account not of transubstantiation, as a matter without all colour of reason. But when they are demanded, whether the bread and wine be christ, they do answer that the bread is therefore called the body, because that under this and with this it is received. And by this answer it is easy to gather, that the name of the body is unproperly transferred to the bread, which is the sign of it. And it is marvel, sith these men do so oft say, that Christ spoke this in respect of the sacramental union, that they do not mark what they say. For what manner of sacramental union is there of the thing signified and of the sign? Is it not because the Lord by the secret power of his spirit performeth that which he promiseth? So these latter masters of the letter are no less to be derided then the Papists.  
Hitherto I have delivered the simple exposition of the words of the Lord: now it is to be added, that there is no vain nor idle sign set before us, but that they are made indeed partakers of the body and blood, which by faith do take hold of this promise. For the Lord should in vain command his disciples to eat the bread, affirming it to be his body, if the effect should not truly answer the figure. Neither is this in question amongst us, whether that Christ doth truly or only significatively offer himself unto us in the Supper. For though we do see nothing there but bread, yet he doth neither deceive nor mock us, who feedeth our souls with his own flesh. Therefore the true eating of the flesh of Christ is not only showed in sign, but it is also delivered in very deed. But it is worth the labour to observe here three things, lest that which is spiritual, should be mixed with the sign: next, least Christ should be sought upon the earth, or in earthly elements: thirdly, lest there should be imagined another manner of eating, then that which by the secret power of the spirit in spireth into us the life of Christ, but we obtain him by no other mean, but by faith alone. First (as I said) except we will overthrow all, there must be a distinction between the sign and the thing signified. Neither can there be any profit had by the Sacrament, except that according to the rudeness of our capacity it lead us from the beholding of the earthly element to the heavenly mystery. So that whosoever shall not discern the body of Christ from the bread, and the blood from the wine, shall never understand what the Supper meaneth, or to what end the faithful should use these signs. Afterward let that lawful mean of seeking of Christ follow, let not our minds rest upon the earth, but ascend on high to the celestial glory, where he dwelleth. For the body of Christ is not so clothed with life, which is uncorrupt, as that it should cast away the proper nature: whereof it followeth that it is finite. And now he is ascended above the heavens, lest we should hold any gross imagination of his being upon the earth. And surely if this mystery be heavenly, there is nothing more preposterous, then to draw him to the earth, who rather calleth us up to him. The last which I said is to be noted, is the kind of eating. For it must not be dreamt that his substance should naturally descend into our souls: but we do eat his flesh, when we do receive life by the same. For the proportion or likeness of bread with flesh must be kept, whereby we are taught that our souls are so fed with the flesh of Christ, as our bodies receive strength by bread. The flesh of Christ is therefore a spiritual nourishment: and it doth therefore give life, because that the holy Ghost doth power into us the life, which is in it. And though that there is a diversity between the eating of the flesh of Christ, and to believe in him: yet it is evidently known that none can feed upon Christ otherwise then by faith, because that the very eating is an effect of faith.  
29. I say unto you. Matthew and Mark do add this sentence to the holy Supper, after that Christ had given the sign of his blood in the cup. Whereof some do gather, that Luke doth set down the same matter here, which he rehearsed a little after. But this knot is easily loosed: because that it maketh little for the matter, when Christ should speak this. For the Evangelists do only apply themselves in this place to show that the Disciples were admonished aswell of the approaching of the death of their master, as of the new and heavenly life. For the nearer that the hour of death was at hand, the more they were to be strengthened, lest they should altogether fall away. Further, when as his mind was in the holy supper to set his death before their eyes, as in a glass, it is not without cause, that he telleth them again, that he doth now departed out of the world. But because that it was a sorrowful message, he presently addeth this comfort, that there is no cause why they should fear death, for that a better life doth follow it, as if he should have said: Now I do haste to death, but so that I may pass thence to the blessed immortality, neither will I live alone in the kingdom of God, but I will have you fellows with me of the same life.  
So we do see how he leadeth his Disciples by the hand to the cross, and lifteth them up from thence to the hope of the resurrection. As it was meet for them to be directed to the death of Christ, that they might ascend by the same ladder up into heaven: so now since that Christ died and is received into heaven, it is meet that we from the beeholding of the cross should be lead into heaven, that there may be an union made between death and the recovery of life. And he promiseth that they shall be glorified together with himself, as it appeareth plainly in these words, until that I shall drink it new with you. And that objection which some do make, that meat and drink do not agree with the kingdom of God is frivolous: for Christ hath no other meaning, then that his disciples should presently want his company, and that he should eat no more with them, until they should meet together in heaven. Further, when as the society of that life should be described, which needeth not the helps of meat and drink, he saith that there shall then be a new kind of drinking. By which word we are taught, that he spoke allegorically. Therefore in Luke he saith simply, until the kingdom of God be come.  
In sum, Christ commendeth unto us the fruit and effect of the redemption, which he purchased by his death. Where some do think that this was fulfilled, when as the Lord eat with his disciples after his resurrection, it is far from his mind. For when as that was an estate between the course of the mortal life and the mark of the life celestial, the kingdom of God was not as then revealed: and therefore he said unto Mary, touch me not: for I have not yet ascended to the father. Further, the Disciples were not yet entered into the kingdom of God, that as partakers of the same glory, they might drink that new wine with Christ.  
And where we read that Christ drank after his resurrection, when yet he had said he would not, until the Disciples were gathered into the kingdom of GOD: the show of repugnancy is easily answered. For he doth not precisely speak of meat and drink, but of the fellowship of this present life. Also we know that Christ did not drink at that time, that he might either strengthen himself by those meats, or to eat with his Disciples for company: but only that by proving of his resurrection (whereof they were as yet doubtful) he might lift up their minds on high. Therefore let us be contented with this natural sense, that the Lord promised his disciples, when he yet lived as a mortal man amongst them upon the earth, that they should afterwards be companions with him of the blessed and immortal life.  
LV. 19 Which is given for you. The other two Evangelists do omit this clause, which yet is not in vain. For therefore is the bread now become the flesh of Christ to us, because that our salvation was once purchased by the same. And as the flesh crucified doth profit none, but them which eat the same by faith: so again it were a cold manner of eating, and almost to no purpose, but in respect of the sacrifice once offered. Therefore whosoever desireth to be nourished by the flesh of Christ, let him consider the same offered upon the Cross, that it might be the price of our reconciliation with GOD. But that which Matthew and Mark do not speak of in the bread, they do express in the Cup: namely, that the blood should be shed for the forgiveness of sins: and this clause must be referred to them both. Therefore that we may be fed rytelye with the flesh of Christ, we must behold his offering up in sacrifice: for it was meet that he should be once given in sacrifice for us, that he might he daily given unto us.  
MAT. 27. Drink ye all of this. Because it was the purpose of Christ to tie our faith wholly unto himself, that we should not seek for any thing without him, by these two tokens he declareth that our life is shut up in him. For the nourishment and maintenance of life, this body needeth both meat and drink. Christ, that he might teach that he alone is altogether sufficient to perform all the parts of salvation, attributeth this unto himself, that he is in steed both of meat and drink. Wherein his wonderful kindness appeareth, that he willing to provide for our faith, should so submit himself to the rudeness of our flesh. So much the more detestable is the sacrilegious boldness of the Pope, who doubted not to break this sacred band. We here that the son of GOD together by two pledges declared the fullness of life, which he bestoweth upon his. By what law hath a mortal man liberty to pull a sunder those things, which were joined together by God? Further, in that the Lord doth purposely command all men to drink of this cup, whether should this sacrilege banish it from his Church. We read that he said simply of the bread, that they should take it. why doth he by name command all to drink, and Mark saith expressly, that they all drank, but that the faithful should take heed of any wicked innovation? Yet the Pope was not afraid of this severe commandment, but that he durst change and violate the law established by the Lord. For he hath forbidden all the people the use of the Cup.  
And that he might prove that he had reason to rob them of the same, he pretendeth that it is sufficient to have one kind: because the one doth so attend upon the other, that the blood is joined with the flesh. As though it were not lawful under the same pretence to abolish the whole sacrament, because that Christ could likewise make us partakers of himself without any outward help. But these childish cavillations are no help to his ungodliness: for there is not a greater absurdity, than that the faithful should willingly want, or should suffer themselves to be deprived of those helps, which the Lord hath given them: and therefore nothing can less be borne with, than this ungodly renting of this mystery.  
28. This is my blood. I have showed before, that when it is said, that the blood should be shed for forgiveness of sins, that we are directed by these words to the sacrifice of the death of Christ, without the memory whereof the Supper is never celebrated rightly. Neither can the faithful souls be otherwise satisfied, but so far forth as they hope that God is well pleased with them. But under the name of many, he meaneth not a part of the world only, but all mankind. For he opposeth many to one, as if he should have said, that he should be the redeemer not of one man, but that he should die to deliver many from the guiltiness of the curse. Neither is it to be doubted but that the will of Christ was speaking to a few, to make his doctrine common unto many. Yet it is to be noted withal, that in Luke he speaking to his disciples by name, exhorteth all the faithful to apply the shedding of the blood to their use. Therefore when we come to the holy table, we must not only have this general thought in our mind, that the world is redeemed with the blood of Christ, but let every man think with himself that his own sins are washed away. Of the new testament. Luke and Paul use an other phrase, A new testament in blood: the sense yet is one: because this covenant is sanctified, confirmed, and made effectual by no other means, then by the spiritual drinking of his blood. But hereby it is easy to gather how foolishly superstitious the Papists and such like become, when they so greedily do snatch at words. For though they should burst, this exposition of the holy Ghost cannot be rejected, that the cup should be called blood, because it is a testament in blood. And the same reason is of the bread. Whereof it followeth that it should be called the body, because it is a testament in the body. There is no cause now why they should strive to have the simple words of Christ believed, and to shut the ears against foreign expositions, it is Christ himself that speaketh, whom they shall not refuse to be a fit interpreter of his own word. But he declareth plainly that he calleth the bread his body for no other cause, but because he maketh an eternal covenant with us, that by his sacrifice once offered, we might now be feasted and fed spiritually. Further, here are two things worthy to be noted. For by the word Testament or covenant we do gather that there is a promise included in the holy supper. Whereby their error is confuted, which deny faith to be helped, nourished, strengthened and increased by the sacraments. For there is always a mutual relation between the covenant of God and the faith of men. By the epithet 〈◊〉 his will was to teach, that the old figures do now end, that they might give place to the everlasting and eternal covenant. There is therefore a direct opposition between this mystery and the shadows of the law. Whereby it appeareth how much our estate is better than that of the fathers, for that since the sacrifice was offered upon the cross we do enjoy the whole and perfect truth.  
MAR. 26. When they had sung a Psalm. Our three Evangelists do omit those divine sermons, which our Saviour made, as Io. reporteth aswell in the house, as in his journey. For as we said otherwhere, their purpose was rather to set down the history of things done, than the doctrine. They do only note this, that he went willingly to that place, whether judas was to come, that we might know that he so dispensed the moments of that time, that willingly he might meet with him that should betray him.  
Matth. 26. Mark. 14. Luke. 22. 
31. Then said jesus unto them, all ye shall be offended by me this night: for it is written, I will smite the shepherd, and the sheep of the stock shall be scattered.  
32. But after I am risen again, I will go before you into Galilee.  
33. But Peter answered and said unto him, though that all men should be offended by thee: yet will I never be offended.  
34. jesus said unto him, verily I say unto thee, that this night, before the cock crow thou shalt deny me thrice.  
35. Peter said unto him, though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.  
27. Then jesus said unto them, all ye shall be offended by me this night: for it is written: I will s●it the shepherd, & the sheep shallbe scattered.  
28. But after that I am risen, I will go into Galilee before you.  
29. And Peter said unto him, although all men should be offended, yet would not I.  
30. Then jesus said unto him, verily I say unto thee, this day, even in this night, before the cock crow twice, thou shalt deny me thrice.  
31. But he said more earnestly, if I should die with thee, I will not deny thee: likewise also said they al.  
31. And the Lord said, Simon, Simon: behold, Satan hath desired you, to winnow you as wheat.  
32. But I have prayed for thee, that thy faith fail not: therefore when thou art converted, strengthen thy brethren.  
33 And he said unto him, Lord I am ready to go with thee into prison, & to death  
34. But he said, I tell thee, Peter, the cock shall not crow this day, before thou hast thrice denied that thou kn●west me.   
31. All ye. That which Matthew and Mark do extend together to all the Disciples, Luke saith that it was spoken to Peter alone. And though the speech was common to all, yet it is probable that Christ spoke unto them in the person of one, who both was to be warned above the rest, and also had need of singular comfort, least after his deny all of Christ, he should be altogether overwhelmed with despair.  
LV. 31. Behold Satan. The other two do more briefly and simply report that the disciples were forewarned of their fall. But the doctrine may be more plentifully gathered out of Luke's words. For Christ doth not only speak historically of the trouble that was to come, but he expressly declareth that they should have a conflict with Satan, and withal he promiseth the victory. And this admonition is very profitable, as oft as any trouble cometh upon us, that we should set before our eyes the sleights of Satan, even as Paul to the Ephe. 6. 12. teacheth, that we wrestle not with flesh and blood, but with spiritual powers, etc. The meaning therefore of the words is this. When as you shall shortly see me overwhelmed, know you that Satan is furnished with these weapons to overthrow you, and he taketh this as a fit occasion for the weakening of your faith. And therefore I said that this doctrine is profitable, because that it often befalleth through our unadvisedness that we are circumvented, while we neglect those temptations, whereof we should be afraid, if we considered them to be the fiery darts of so mighty and strong an enemy. And though he speaketh now of that most bitter contention, wherewith the disciples were once assaulted almost to the extinguishing of their faith, yet this doctrine extendeth further, as that Satan goeth about daily, seeking his prey. And when he is carried with so outrageous a desire to destroy us, it were very absurd that we should be slothful and careless. Therefore let us prepare ourselves before the extremity of the battle appear: for we know that Satan desireth our destruction, and he doth subtly and diligently seek all means to hurt us. And when we shall come to the conflict, let us know that all temptations whence soever they come, were forged in the shop of that enemy.  
The similitude of winowing doth not properly agree in every point: for we have in an other place seen the Gospel compared to a fan or a ●i●e, wherewith Wheat is cleansed from the Cha●●e: but here it signifieth simply to winedew, or violently to shake: because the Apostles at the death of Christ, were hardlier shaken than they were wont. This therefore is to be noted, because that nothing pleaseth Satan less, than the cleansing of the faithful. But though he tosseth them to an other end, yet it is rightly said: that even as wheat in the fan, they are shaken and cast hither and thither. Yea, we shall see a little after, that it fell out somewhat worse with the disciples. And this is the meaning of the words of the Lord, which are set down by Matthew and Mark. All ye shallbe offended by me. For they do declare that they should not only be stricken, but almost overthrown: because that the reproachful handling of Christ should also discourage them. For whereas it had been their duties to go forward with their master, even to the cross, they are drawn back with fear. So their own infirmity is set before them, to the end, that with praying and sighing they might flee to the sacred sanctuary of God.  
MAT. 31. For it is written. With this prophesy he encourageth them to pass over this offence: because god ceaseth not to acknowledge them for sheep, which for a time are scattered hither & thither. For after the prophet hath spoken of the restitution of the church, lest the extreme calamities which were now at hand, should drive the minds of the godly into desperation, he affirmeth, that though the government being confused and overturned, there should be a sorrowful and miserable dispersion, yet the grace of God should be the conqueror. And though almost all the interpreaters do restrain this place of Zacharie 13. 7. to the person of Christ alone, yet I do apply it further, as if it had been said, there should be no more government, whereby the people should be preserved in safety: because the shepherds should be taken from them. For I doubt not but that the Lord meant all that time, when after the tyranny of Antiochus the Church being spoiled of good pastors, lay waste. For the Lord then suffered the sword to go through with a fearful liberty, which, the shepherds being overthrown, miserably troubled the estate of the people. Yet this scattering hindered not the Lord, but that at the length with his outstretched arm he would gather his own sheep together. But though the Prophet doth generally declare that the church should be spoiled of shepherds, yet this doth truly and properly belong to Christ. For when he was the chief of all shepherds, of whom only the safety of the Church depended, he being dead, all hope might seem to be taken away. And this temptation was extreme, that the redeemer, who was the spirit and life of the people should suddenly be carried to death, when he had begun to gather the flock of God together. And so much the more notable was the grace of God, when as the remnant of the flock was wonderfully recovered again out of that confusion and destruction. We see therefore that Christ applied this testimony very aptly, lest this scattering now at hand, should terrify the disciples above measure: and yet, that they knowing their own infirmity, should repose themselves upon their pastor. This therefore is the sense, you think because you have not yet tried your own weakness, that you are valiant and strong enough: but shortly after it shall appear that Zachariah foretold the truth: the shepherd should be slain, and the sheep should be scattered: but in the mean season let the promiss which is added, recreate and comfort you, that he will gather the dispersed sheep home to himself. And this place doth teach that no unity is safe, but that which keepeth the sheep together under Christ's shepherds staff.  
32. After that I shall rise again. He doth more evidently express here, that which I touched even now, that the disciples stricken with fear, should for a little time be as sheep dispersed and going astray, so that yet again they should be called back to the sheepfold. For Christ doth not simply say that he shall rise again: but promiseth that he will be their guide, and adopteth them to be his companions as if they had stood sound: and that they may have the more assurance, he doth before appoint the place, whether he will gather them together again: as if he should have said, I will gather you that are scattered again to jerusalem.  
33. Peter answered. Though Peter dissembleth not, but speaketh of a sincere affection: yet, because that with a vain confidence of his own strength he is carried into a fond brag, he is worthily reproved by Christ, and shortly after, is grievously punished for his rashness. So the success doth declare that Peter promised more than he was able to perform, because that he had not made sufficient trial of himself. Hereby also it is better perceived, how blockish a thing it is for man to be drunk with trust in himself, in that he being again admonished by the son of God of his weakness, and he addeth an oath, so that he yieldeth not, neither forsaketh any thing of his vain opinion, but that he proceedeth with greater boldness, to puff up those lofty and bragging motions. Yet it is demanded, whether Peter might not hope for that which he promiseth of himself: and also whether he trusting in the promiss of Christ might not promiss this of himself. I answer that the promiss which Christ made before to his disciples of the spirit of invincible fortitude, belonged to that time of renewing, which followed the resurrection. Therefore, because they were not yet endued with the heavenly power, Peter trusting in himself, went beyond the bounds of faith. And he greatly offended two ways: for he preventing the time, rashly promised for himself, and reposed not himself in the promiss of the Lord. Secondly, with closed eyes he passing by his own infirmity, doth rather securely then valiantly, promiss more of himself, than reason would require. This therefore is to be noted, that every man being mindful of his own infirmity, should flee to the assistance of the holy Ghost: then that no man should be so bold to take more upon him, than the Lord promiseth. And the faithful aught so to come prepared to the battle, as that not doubting nor mistrusting the success of the victory, they should courageously resist fear: for fearfulness and too much doubtfulness, is a sign of distrust. But on the other side, blockishness must be avoided, which both driveth away all care, and puffeth up the minds with pride, and quencheth the desire of praying. This mean is notably set down by Paul to the Phil. 2. 12. when he commandeth us to make an end of our salvation with fear and trembling, because it is God which worketh in us both to will and to do. For of the one side he provoketh them that are humbled, to seek help other where: yet again, lest this course should make us slothful, he exhorteth us to behave ourselves boldly. Therefore, so oft as any temptation doth assault us: first let us remember our infirmity, that we being altogether overthrown, may learn from other where, to seek for that which is wanting in us: then let us remember the grace which is offered us, which may put us out of doubt. For they which forget their own infirmity, without calling upon God, do imagine themselves to be strong, do as rash soldiers, which rashly do run to the wars: and when they have breathed out their surfeiting, they think upon nothing else but flight. And it is marvel that the rest of the disciples, after that Peter was reproved, do yet fall into the same rashness: whereby it appeareth how little acquainted they were with themselves. By the which example we are taught not to be so bold to attempt any thing further than the hand of God doth lead us: because that nothing is more transitory, or will sooner vanish, than an inconsiderate zeal. The disciples saw nothing to be more vile and absurd, then to forsake their master. Therefore they do justly detest that offence: but without assurance of hope of the promiss, and neglecting prayers, they do fly in vain to boast of that constancy which was none.  
Matthew. Mark. Luke 22.   
35. And he said unto them: when I sent you without bag, and scrip, and she's: lacked ye any thing? And they said: Nothing.  
36. Then he said to them: But now he that hath a bag, let him take it, and likewise a scrip: and he that hath none, let him sell his coat, & buy a sword.  
37. For I say unto you: that yet the same which is written, must be performed in race: even with the wicked was he numbered: for doubtless those things which are written of me, have an end.  
38. And they said, Lord: behold here are two swords. And he said unto them: It is enough.   
All Christ's speech tendeth to this purpose, that he had as yet spared his disciples, & had not laid more trouble upon them, than they were apt for. And he commendeth the ease of the former time, that they might the more willingly prepare themselves to a sharper warfare. For to what end hath he yet kept these simple young novices far out of the shot and reach of the darts: but that in this case they somewhat gathering courage and strength, might be prepared to the battle? It is therefore as much as if he should have said, your estate hath yet been easy and pleasant, for my will was, as children to nourish you tenderly, now the full time is at hand, wherein I will exercise you as men. Yet the diversity reacheth further, which the diversity of the two times doth here set down: for if without provision when matters were so quiet, as they might have provided for themselves, they wanted nothing when they went about their office: now much more in the tumult and heat, the care of victual being cast aside, it behoveth them to hast whether necessity calleth them. And though christ doth here especially remember what he would do with his 12. disciples, yet withal he declareth, that while we are yet younglings and weak in faith, we shall have so long time truce given us, until we grow up to be men: therefore they do very evil, which do use and apply their ease to delights, which do weaken the strength of faith.  
But let us not doubt but that Christ at this day hath regard of us, so as he will not thrust forward younglings, and them that are unmeet for the war, but before he sendeth them forth to the conflict, he furnisheth them with weapons, and with power.  
36. Now he that hath a bag He doth figuratively declare that great troubles and most sharp assaults are at hand, even as if a captain meaning to bring forth his soldiers into the fight, should cry an alarm. And he commandeth that all other cares being set aside, they should apply themselves to nothing but to the war, no, that they should not so much as think of their victual. For he teacheth (as the manner is in extreme dangers) that all things should be sold to the bag and the scrip, that they might defend themselves with weapons. But he doth not call them to the outward battle, but only under the similitude of going to the wars, he declareth how hard conflicts of temptations they should endure, and how grievous assaults of spiritual troubles they should bear. Also, that they might the more willingly repose themselves upon the providence of God: first, as it is said, he biddeth them remember, that God had a care of them, so that when they went empty and naked, carrying no victual with them, yet he provided for them. Such and so convenient a help of God should make them which have had experience of the same, never to doubt again, but that he will help in what so ever they shall need.  
37. That yet the same which is written. The force is in this adverb Yet, because that Christ declareth that he hath not done all things appertaining to his office, until that he be numbered with the wicked and ungodly, as one of their company. But least the vileness of the act to much amaze them, he allegeth the prophesy of Isaiah, out of the chap. 53. 12. which of a certainty cannot be otherwise expounded then of the Messiah. Now sith it is said there, that he should be accounted amongst the wicked, it became not the faithful to be troubled at that sight (though it was cruel) much less to be alienated from Christ, who could not otherwise be the redeemer, but by taking the reproof and shame of a wicked man upon him. For there is no apt a remedy for the taking away of offences, when any absurdity doth terrify us, then if we acknowledge it to be the pleasure of God, and nothing is done rashly, nor without good cause, which is done by his appointment: especially where the same was spoken long before, which appeareth by the success of the same. Therefore, when the disciples were to hope for such a redeemer as God had promised in times past, and the Prophet Isaiah had testified, that he should bear the punishment upon him, that he might deliver us from guiltiness: this should suffice for the appeasing of the horror, that the disciples should not make less account of Christ.  
Therefore he addeth, that those things which appertained to him, have an end: signifying that nothing was spoken in vain by the prophets. For this phrase used by the Greeks, signifieth to be performed, or to be brought to effect. Now, when the success doth prove what soever the Prophets have spoken, this should rather avail for the confirmation of our faith, then to make us afraid or doubt. And though by this one argument Christ doth strengthen and comfort the disciples, because that all the prophecies should be performed: yet the counsel itself of the purpose of God, containeth in it no small matter of comfort: namely, that Christ became subject to the damnation which we all had deserved, & was accounted amongst the wicked, that he might offer us which are wicked, and overwhelmed with sins, as righteous to the father. For hereof are we accounted pure and free from sins before God, because that a lamb pure and free from all spot, supplied our place, as shallbe again declared in the next chapter.  
38. Lord, behold here are two sword. Truly, this was a vile and a beastly rudeness, that the disciples so oft admonished of bearing the cross, do think that they should fight with sword of iron. Further, it is uncertain whether they say that they have two sword, as if they were well furnished against the enemies: or whether they complained that they wanted weapons. This is evident that they were so blockish, that they thought not of the spiritual enemy. But that the Canonists do hereof gather, that their horned bishops have both the jurisdictions, it is not only a filthy allegory, but a vile scoff, wherewith they abuse the word of God. And it was meet that the bondslaves of Antichrist should fall to this madness, that openly with sacrilegious contempt they should tread under feet the holy oracles of God.  
Matthew 26. Mark 14. Luke 22. 
36. Then went jesus with them into a place, which is called Gethsemane, and said unto his disciples: Sit ye here while I go and pray yonder.  
37. And he took Peter, & the two sons of Zebedeus, and began to wax sorrowful, & grievously troubled.  
38. Then said jesus unto them: My soul is very heavy, even unto death: tarry ye here and watch with me.  
39 So he went a little further, and fell 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.  
40. After he came to the disciples, and found them a sleep, and said to Peter: What? could ye not watch with me one hour?  
41. Watch and pray that ye enter not into temptation: the spirit in deed is ready, but the flesh is weak.  
42. Again, he went away the second time, and prayed, saying: O my Father, if this cup cannot pass away from me, but that I must drink it, thy will be done.  
43. And he came and found them a sleep again: for their eyes were heavy.  
44. So he left them, and went away again, & prayed the third time, saying the same words.  
32. After, they came into a place named Gethsemane: then he said to his disciples: sit ye here, till I have prayed.  
33. And he took with him, Peter, and james, and john, and he began to be afraid, and in great heaviness,  
34. And said unto them: my soul is very heavy, even unto the death: tarry here and watch.  
35. So he went forward a little, and fell down on the ground, and prayed, that if it were pos●sible, that hour might pass from him.  
36. And he said: Abba, Father, all things are possible unto thee, take away this cup from me: nevertheless, not that I will, but that thou wilt, be done.  
37. Then he came and found them sleeping, and said to Peter▪ Simon, sleepest thou? couldst not thou watch one hour?  
38. Watch ye and pray, that ye enter not into temptation: the spirit in deed is ready, but the flesh is weak.  
39 And again, he went away, and prayed, and spoke the same words.  
40. And he returned & found them a sleep again: for their eyes were heavy: neither knew they what they should answer.  
39, And he came out, and went as he was went, to the mount of Olives: and his disciples also followed him.  
40. And when he came to the place, he said to them: Pray, lest ye fall into temptation.  
41. And he gate himself from them, about a stones cast, & kneeled down and prayed,  
42. Saying: Father if thou wilt, take away this cup from me: nevertheless, not my will, but thine be done.  
43. And there appeared an angel from heaven, comforting him.  
44. But being in an agony, he prayed more earnestly, & his sweat was like drops of blood, trickeling down to the ground.  
45. And he rose up from prayer, and came to his disciples, and found them sleeping for heaviness.  
46. And he said unto them: Why sleep yet rise and pray, least ye enter into temptation.   
36. Then went jesus. Luke nameth only the mount of Olives: Mark & Math. do give a more special note of the place. But Luke setteth down that which doth more appertain to the matter, that Christ went thither as he was wont. Whereby we do gather that he sought not by his departure secret places wherein he might hide himself, but as it were of purpose he offered himself to death. Therefore john sayeth, that the place was well known to him that should betray him, because that jesus was wont oft to resort thither. And so his obedience is again in this place described, because the father had not been appeased but by his voluntary death.  
Sat ye here. Leaving the disciples a far off, he spareth their infirmity: as if that any man seeing extreme peril to be ready to fall upon him in battle, should leave his wife & children in a safe place. But though he would have them all placed out of danger, yet he brought 3. of them nearer him: and that was a choice flower stronger than the rest. Yet he took them not, for that he thought them able to bear the brunt, but that they might be a testimony of the common falling away of them all.  
37. He began to wax sorrowful. We have seen the Lord wrestle with the fear of death before: but because that now he buckleth hands with the temptation, that joining is called the beginning of sorrow and of heaviness. Whereby we gather that there is no true trial of strength, but in the present action: for then the weakness of the flesh which before lay hid, bewrayeth itself, and the innermost affections do lay themselves open. Therefore, though God had already exercised his son with some tastes of things to come, yet now by the approaching of death he woundeth deeper, and striketh him with an unwonted fear. Further, because it seemed a thing unmeet for the divine glory of Christ, that he should be so oppressed with fear and sorrow, many interpreaters have carefully applied themselves to seek for shifts. But their labour was without advice and to no purpose: for if we should be ashamed of his fear and sorrow, our redemption should vanish away and pearish. For Ambrose said truly, I do not only think it a matter not to be excused, but I never have his godliness and majesty in more admiration: for he had done the less for me if he had not borne my affection. Therefore he sorrowed for me, who had no cause to sorrow for himself, & the delight of the eternal Godhead being set aside, he is stricken with the loathsomeness of my infirmity. Therefore I do boldly name sorrow, because I do set forth the cross: for he was not incarnate in show, but in truth. And therefore he should take upon him the grief, that he might overcome and not exclude the sorrow. For they have not the commendation of fortitude, which do rather bear the wounds which are benumbed, than the grief of them. Thus far Ambrose.  
They which do imagine the Son of God to be free from human passions, do not truly and in earnest, acknowledge him to be man. Therefore, when it is said, that the godhead of Christ rested, as if it were hid for a time, that by suffering he might fulfil the parts of a Redeemer, is so far from containing any absurdity in it, that the mystery of our salvation could not otherwise be fulfilled. For Cyril said rightly: That the passion of the Cross was not willingly suffered of Christ in some sort, and that he suffered the same willingly to satisfy the will of the Father, and for our salvation, thou mayest easily learn by his prayer, Father, if it be possible, let this cup pass from me. For in that respect that the word of God is God, and naturally the life itself, no man will doubt that he feared death any thing at all: but being made flesh, he permitted the flesh, that it should suffer those things which pertained to the same, and therefore as very man he feareth death now present at the door, and sayeth, Father, if it be possible, let this cup pass from me: but because it cannot otherwise be, let it be, not as I will, but as thou wilt.  
Thou seest how that the nature of man even in Christ himself, suffereth the things belonging to it and feareth: but by the word joined to the same, he recovereth that courage meet for God. At the length he concludeth: Thou seest that in respect of the flesh, the death of Christ was not voluntary. Yet it was voluntary, because that for it according to the will of the father, salvation and life is given unto men. And thus far cyril.  
Yet it must be distinguished between the infirmity of the flesh, which Christ suffered, and ours: as it doth much differ. For in us no affection is without sin: because that all men do exceed measure and a right moderation: but Christ was so troubled with sorrow and fear, that yet he murmured not against God: but remained fast to the true rule of temperance: for it is no marvel, when as he was perfect and pure from all spot, that the affections which he showed were pure & unspotted, though they should be witnesses of his human infirmity: but from the corrupt nature of men, nothing cometh but that which is defiled and hath dregs. Therefore let this difference be holden, Christ was afraid & sorrowful without any spot of sin: but all our affections are sinful, because they do break out into excess. Now, that kind of affections is to be noted, wherewith Christ was tempted. Matthew sayeth that he was sorrowful, and grievously (or doubtfully) troubled. Luke, that he was in an agony. Mark addeth, that he was afraid. But whence cometh this sorrow & doubtfulness, & fear upon him, but because that in death he conceived something more sorrowful & more horrible, than the separation of the soul and the body? And certainly he died not only, that he might go out of the earth into heaven, but rather, that by taking the curse upon him, whereto we were subject, he might set us free from the same. Therefore he was not simply afraid of death, as it is a departure out of the world, but because the fearful tribunal seat of god was before his eyes, the judge himself being armed with incomprehensible vengeance: and our sins, the burden whereof was laid upon him, with their huge weight pressed him down.  
Wherefore it is no marvel, if the horrible depth of destruction, grievously vexed him with fear and doubtfulness.  
38. My soul is very heavy. He maketh them privy to his sorrow, that he might move them to have a like feeling with him, not that he knew not their weakness, but that afterwards he might make them the more ashamed of their slothfulness. Further, this kind of speech expresseth a deadly wound of sorrow: as if he should have said, that he was without life, or half dead for sorrow. So jonas answereth the Lord, (chapter, 4. 9) I am angry even to the death. Of the which I do therefore give warning: because that some of the old writers subtly entreating of this place, do fond fantasy that the soul of Christ should be sorrowful, not in death, but only unto death. And here we must again remember the cause of so great sorrow. For death of itself could not have so vexed the mind of the son of God, if he had not felt that he had to do with the judgement of God.  
39 So he went a little further. We have seen the Lord otherwhere, that he might be stirred up to pray with more vehemency, prayed out of the company of men. For out of the sight of men, we do the better gather our senses together, that they may be the better bend to that which we do. It is not necessary so oft as we would pray, to flee into back corners: (nay, it is not always expedient) but where some great necessity urgeth, because the heat of prayer doth the more freely power out itself in a solitary place, it is profitable for us to pray alone. If that the son of God neglected not this help, it should be more than a mad pride in us, not to apply the same to our use. Add, that where God alone is the judge, because that ambition is not then to be feared, the faithful soul doth more familiarly discover itself, and more simply poureth out her prayers, sighs, cares, fears, hopes & joys into the bosom of God. And God permitteth many follies to his children, when they pray alone, which in the sight of men could not be without ostentation. His gesture also, when he falleth down upon the ground, doth declare an earnest zeal in prayer. For though the bowing of the knee was commonly wont to be used in prayers as a sign of honour and reverence, yet Christ humbly lying upon the ground, for the greatness of his sorrow, framed himself to a miserable behaviour.  
O my father, if it be possible. Some do strive in vain, to show that this was no prayer, but only a complaint. Yet verily, though I do grant, that the request was abrupt, yet I doubt not, but that Christ prayed. Neither is that of force against it, that he desireth that a thing impossible should be granted him. For the prayers of the faithful do not always flow in one course continually unto the end: they do not always keep an equal temperature, they are not always framed in a distinct order: but rather they are intricate and doubtful, they do either contend with themselves, or do stop in the midst of the course: even as a ship tossed with storms, though it bendeth to the haven, yet it cannot always hold a right and equal course as in a calm and quiet sea. That must be noted which I said even now, that Christ had not such troublesome affections, which might shake the pure moderation of his mind as we have: but as much as the sound and uncorrupt nature of man would bear, he was stricken with fear, and holden with doubtfulness, so that he was of necessity enforced amidst such violent streams of temptations, as it were to waver in his prayers hither and thither. This is the reason why he praying to avoid death, presently restraineth himself, submitting himself to the authority of the father, and correcteth and revoketh that request which had suddenly escaped him. But it is demanded how he could desire to have the eternal decree of the father broken, whereof he was not ignorant. For though the condition be added: If it be possible, yet this seemeth to be absurd, to make the counsel of God changeable. For so it was meet for him to hold, that it could not be that God should revoke his counsel. But by Mark Christ seemeth to oppose the power of God against his decree. All things (sayeth he) are possible to thee. But the power of God is ill applied to this, to overthrow his truth by making him variable and changeable. I answer, it is no absurdity if Christ after the common course of the godly, not looking upon the counsel of God, should pour the desire wherewith he was inflamed into the bosom of the father. For the faithful in making of their prayers do not always climb up to look into the secrets of God, or sit at ease to consider what is possible to be done: but are sometimes carried headlong with the heat of their desires. So in Exod. 32. 32. Moses desireth to be blotted out of the book of life. So Paul, Rom. 9 3. desired to be accursed. Therefore this prayer of Christ was not premeditated, but the power and force of the sorrow, wreasted this sudden speech out of him, which he presently corrected. The same vehemency made him not to remember the heavenly decree for the present, that he could not in the very moment consider that he was sent of this condition to be the redeemer of mankind: even as great sorrow doth often blind the eyes, that all things cannot be remembered at once. In sum, it is no absurdity if in prayers there be not always a present consideration of all things, for the keeping of a distinct order. But in that after Mark, which Christ sayeth that all things are possible with God, tend not to this end, as to set his power at controversy with his unchangeable truth and constancy: but because there was no hope (as it useth to come to pass in things that are without hope of recovery) he throweth himself into the power of God. By the word cup or pot, as it is said other where, is noted the providence of God, which disposeth to all men a measure of the cross and of afflictions, even as the householder measureth out a part to every servant, & divideth the portions amongst the children. Nevertheless, not as I will. We do see how Christ restraineth his affection even at the first, and bringeth himself quickly into order. But first here it may be demanded, how his will was free from all fault, which yet agreed not with the will of God. For if the will of God be the only rule of that which is good and right, it followeth that all affections which do differ from the same, are corrupt. I do answer, though this is the true right line, to have all our affections framed to the will of God: yet there is a certain show of some overthwart difference, which is not faulty, nor is imputed for sin: as if any man should desire to see the estate of the church quiet and flourishing, if he should desire to have the children of God freed from troubles, that all superstitions should be taken away, & the rage of the wicked repressed that they should not hurt. Sith these things of themselves are good, the faithful may rightly desire them, though the pleasure of God be otherwise, who will have his son to reign amongst enemies, his children to be exercised under the cross, and the victory of faith and the Gospel to be made glorious with the contrary assaults of sathan. When see how the prayers may be godly, which in show do differ from the will of God: because that God would not have us always exactly & scrupulously to search what he shall determine, but he permitteth us to search from him that which is meet for the capacity of our understanding. Yet the question is not thoroughly answered: For when it was said even now, that all the affections of Christ were rightly ordered, how doth he now correct himself? for he bringeth his affection so down into order, as if he should have been out of order. Truly, that patiented moderation whereof I spoke, doth not appear in his first prayer: for, as much as in him lieth, he refuseth & denieth to execute the office of the mediator. I answer, there was no fault in it, that the terror of death being set before him, there came withal such a darkness, that all other things being set aside, he broke out to that prayer. Neither is it necessary subtly here to dispute, whether he could be forgetful of our salvation: for this one thing should suffice us, when he broke into this prayer for the avoiding of death, he thought not of other things which might have stopped the same. If any man will except that the first motion (which should have been bridled before it had run out any further) was not so tempered as it was meet it should: I answer, in the corruption of our nature there cannot be seen the heat of affections with that temperature that was in Christ: but this honour must be given to the son of God, that we judge not him by ourselves. For all the affections of the flesh do so burn in us, that they break out into a froward stubbornness, or at the least they have some dregs mixed with them. And so Christ was moved both with sorrow and fear, that yet he kept himself within measure. Nay, as divers parts in a song differing amongst themselves, are so far from having any discord, that they do rather make an agreeable and a sweet harmony: so in Christ there was a notable example of a due proportion between the wills of God & men, how without contrariety & repugnancy they do differ amongst themselves. This place doth evidently declare that the old heretics which were called the Monothelites were too foolish, in that they imagined Christ to be endued with one & the same wil Neither yet as he was God, willed he any other thing then the father. Therefore it followeth, that the affections of his human soul were distinguished from the secret counsel of God. But now, if it was meet that Christ should lead his will prisoner, that he might make it subject to the will of god, though it was so well ordered: how carefully must we keep under the liberty of our affections, which always are both carried without consideration, & headlong, and are filled with frowardness? If that the spirit of God should govern us, so that we would nothing but that which is agreeable to reason, yet we own this obedience to God, to bear with patience that our prayers are not always granted. For this is the modesty of faith, to grant to god that he should determine otherwise then we desire. This rule must be especially holden, where we have not any certain & special promiss that we ask not any thing but under this condition, that God should fulfil that which he hath determined: which cannot be, but by our resigning of our vows unto him. Now it is demanded what Christ profited by prayer. The Apostle to the Heb. chap. 5. 7. saith that he was heard of his fear: (for so that place may be expounded, and not as it is commonly red, for his reverence,) further, that should not agree if Christ had simply feared death: for he was not delivered from the same. Whereof it followeth, that for fear of a greater evil he was driven to pray against death. For when he saw the wrath of God set against him, for that he stood at his seat of judgement loaden with the sins of all the world, it was necessary for him to fear at the bottomless depth of death. Therefore, though he sustained death, yet because the sorrows of death were loosed (as Pet. teacheth, Act. 2. 24.) in the wrestling he went away conqueror, the Apostle hath good cause to say that▪ he was heard of his fear. Unlearned men do here rise up, and they cry out that it is a thing unworthy, that Christ should be afraid of being swallowed up of death. But I would that they should answer me, what fear do they think it was, that wrong drops of blood out of Christ: for that mortal sweat could never have come but of a fearful & unwonted horror. If any man at this day should sweat forth blood, & that in such abundance that the drops ran down to the ground, it should be an incredible wonder, if this should befall to any man for fear of death, we would say that he had a faint & a womanish hart. They therefore which deny that Christ prayed that his father should deliver him out of the gulf of death, they ascribe a daintiness to him, yea unmeet for a common man. If any man object that the fear which I speak of, should spring of infidelity, the answer is ready, when christ was strike with the horror of the curse of god, he was so touched with the feeling of the flesh, that the faith remained safe & sound: for the integrity of his nature wrought so, that he felt without any wounding those temptations which do pierce us with their stings. In the mean season they do fond imagine a victory without strife, which would have him not to feel any temptations. And it is not lawful to think that he dissembled any thing when he complained of the deadly sorrow of his soul: neither do the Evangelists lie, in saying that he was sorrowful and afraid.  
40. And he came to his disciples. Though he was neither discharged of his fear, nor set free from his care, yet remitting that painful exercise of prayer, he took this solace between. For there is not such a continuance in prayer required of the faithful, that they should never departed from speaking to god but they do rather by the example of Christ continue their prayers, while they holding on so long as their infirmity doth suffer, & cease for a little time, yet then after a little breathing they do again return to God. It had been no small comfort in his sorrow to have his disciples fellows & companions with him: but of the contrary it was a sharp increase of his sorrow to be also forsaken of them. For though he needed not the help of any, yet because that he willingly bore our infirmities, & in this agony would especially give a token of that his humbling whereof Paul maketh mention, Phil. 2. 7. it is no marvel if the sluggishness of them whom he had chosen for his fellows added a great & heavy burden to his sorrow. For he doth not expostulate the matter with them dissemblingly, but of the very feeling of the soul he declareth that he is grieved, for that he was forsaken. And they were justly upbraided for their sluggishness, because that in his extreme sorrows, they would not abide to watch the space of one hour.  
41. Watch and pray. Because the disciples were slothful when their master was in danger, they are willed to look to themselves: that the feeling of their own trouble might waken them. Therefore Christ declareth, that except they watch and pray, they presently be overwhelmed with temptation: as if he should have said. Sith that you are touched with no care of me, yet have regard of yourselves, for your matter is here in hand: so that if you take not heed, you shall presently be swallowed up of temptation: for to enter into temptation is to fall down under it. And let us note that here is prescribed the manner how it should be withstood, not that we should determine with ourselves to use our own power & wit: but rather that we acknowledging our own infirmity, should seek for defence & strengths from the lord. Therefore our watching without prayer shall avail nothing. The spirit is ready. Lest he should daunt his disciples with fear, he doth gently correct their slothfulness, by giving them some comfort & matter of good hope. And first he declareth, that though they be willing and ready to do well, yet they must strive with the infirmity of the flesh, and therefore it shallbe always needful for them to pray. So we see their readiness praised, lest their infirmity should cause them to despair, & yet he stirreth them forward to prayers, because they were not yet sufficiently furnished with the strength of the spirit. Wherefore this admonition doth properly belong to the faithful, which being regenerate by the spirit of God, do desire to live well, but they do as yet labour under the infirmity of the flesh: for though the grace of the spirit doth flourish in them, yet they are weak according to the flesh. But though the disciples only are foretold of their own weakness, yet because the same lighteth upon all men, which Christ speaketh of them, here is a general rule to be gathered, that we must diligently watch in prayer: because that the power of the spirit hath not yet such force in us, but that we do often fall through the infirmity of the flesh, except the lord by his aid do lift & hold us up. But there is no cause why we should too doubtfully fear, because there is a certain remedy set before us, which is to be sought, neither far of, nor yet in vain: for Christ doth promiss them the victory, which do apply themselves to prayer, that they may busily shake off the slothfulness of their own flesh. 42. He went away the second time. Christ seemeth by these words which Mat. reporteth, as it were without fear, more freely and with a mind more set at liberty, to commit himself to his father. For he doth no more desire that the cup should pass from him: but passing by that request, he resteth rather upon this, that he may obey the counsel of god. But this proceeding is not expressed by Mar. nay, when he returned the second time it is said that he rehearsed the same prayers. And certainly I think, that as oft as he prayed, he was driven with fear & horror to seek to escape death. Yet it is probable that the second time he was more bend to yield obedience to the father, and by the bearing of the first temptation, he was the more encouraged with the more boldness to meet with death. Luke doth not distinctly report that he prayed at several times: but only saith, that being more troubled, that he prayed the longer & the more earnestly, as if it had been a continual course of prayer. But we know that the Evangelists sometime omitting the circumstances, do only set down the sum. Therefore, where he saith that Christ● came in the end to the disciples, is a setting of that after, which should have been before: as also in that other clause, where he declareth that the angel appeared from heaven, before that he spoke of the agony of Christ.  
But there is no absurdity in this, that the order is thus inverted: for that we might know that the Angel was not sent unto him in vain, the necessity is after set down. So he doth as it were declare the cause by setting down the same afterward. And though there is no strength given, but only by the spirit of God, yet that letteth not but that God may use his Angels as ministers. And hereby it may be gathered how great afflictions the Son of God boar, in that he was driven to have the help of God set before his eye, for him to see.  
43. He found them a sleep again: for their eyes were heavy. This sleepiness came neither of furfetting, nor of gross blockishness, nor of too much delight of the flesh, but rather of immoderate sorrow, as Luke declareth. Whereby we do the better perceive, how our flesh is bend to sloth, that the dangers themselves do bring it into a forgetfulness of God. So Satan hath on every side apt and fit occasion to entrap us. For if we fear no adversity, he maketh us drunk with sleep: and in fear and sorrow, which should stir us up to prayer, he overwhelmeth our senses, lest they should fly unto God, so men do fly away every way, and are estranged from God, until he gather them to him. The circumstance is also to be noted, that the disciples being so sharply rebuked, should presently almost fall to sleep again. This is not spoken of all the company of them, but of the three whom Christ had chosen as his chief companions. What then should become of the common sort, when this fell out in the chief of them. The rehearsal also of the same words was no vain babbling (which Christ before condemned in hypocrites, who by a vain babbling think that they shall obtain that which they never asked sincerely and from the heart) but Christ by his example teacheth, that it is not meet that we should be discouraged or weary of prayer, if that we do not presently obtain our requests, if the assault of temptation do not extinguish the desire of prayer, but that we should ask the third time and the fourth, that which God seemed to have denied.  
matthew 26. Mark 14. Luke 22. 
45. Then came he to his disciples, and said unto them: Sleep henceforth, and take your rest: behold, the hour is at hand, & the son of man is given into the hand of sinners.  
46. Rise, let us go: behold, he is at hand that betrayeth me.  
47. And while he yet spoke: lo, judas one of the twelve came, & with him a great multitude with sword and slaves, from the high priests and Elders of the people.  
48. Now, he that betrayed him, had given them a token, ing, whom so ever I shall kiss, that is he, lay hold on him.  
49. And forthwith he came to jesus, and said: God save thee, master, and kissed him.  
50. Then jesus said unto him: Friend, wherefore art thou come? Then came they, & laid hands on jesus, and took him.  
41. And he came the third time, and said unto them: Sleep hence forth, and take your rest, it is enough, the hour is come: Behold, the Son of man is delivered into the hands of sinners.  
42. Rise up, let us go: Lo, he that betrayeth me, is at hand.  
43. And immediately, while he yet spoke, came judas that was one of the twelve, and with him a great multitude with sword and staves from the high priests, and Scribes, and Elders,  
44. And he that betrayed him, had given them a token, saying: whom soever I shall kiss, he it is: take him and lead him away safely.  
45. And assoon as he was come, he went strait way to him, and said: master, master, and kissed him.  
46. Then they laid their hands on him, and took him.  
47. And while he yet spoke: behold a company, & he that was called judas one of the twelve, went before them, and came near unto jesus to kiss him.  
48. And jesus said unto him: judas, betrayest thou the Son of man with a kisse●   
45. Sleep hence forth, and take your rest▪ It is evident enough that Christ speaketh this ironically: but it must be withal considered, to what end that manner of speech was used. For sith Christ had prevailed nothing by admonishing his disciples, he doth not only sharply reprove their slothfulness: but he saith, though they would be slothful, that it shall be no longer safe for them. Therefore the meaning is: because hitherto I have wasted my words amongst you, I will not yet cease to exhort you: but how soever I do suffer you to sleep, yet your enemies will not allow it you, but they will enforce you to watch whether you will or no. Therefore it is added in Mark. It is enough: as if he should have said, now it is no time to sleep. And in this manner the Lord doth often chasten the slothfulness of men, that they which were deaf at his words, at length should be compelled with troubles to awake. Wherefore let us learn with speed to give ear to the words of the Lord, lest that which he would draw us unto willingly, should afterward be wrested out of us, by necessity.  
46. Rise, let us go. By these words he declareth, that after his prayer he was furnished with new forces. He was before willing enough to die: but at the very point he had a hard combat with the infirmity of the flesh, that he would willingly have withdrawn himself from death, if he might have had the good leave of the father. Therefore with prayers & tears he obtained a new force from heaven: not that he wavered at any time for want of power, but because that under the infirmity of the flesh, which he had willingly taken upon him, his will was doubtfully and with troublesome & hard endeavour to labour, that in his own person he might get us the victory. But now that trouble being appeased, and the fear subdued, again that he might offer a sacrifice of free will to the father, he doth not only stay from flight, but doth willingly meet with death.  
47. While he yet spoke. The Evangelists do diligently declare that the Lord foresaw whatsoever befell: whereby it may be certainly gathered, that he was not drawn to death by outward violence, but so far forth as the wicked executed the secret counsel of God. Therefore, though the disciples had set before their eyes a pitiful sight full of terror: yet there is offered with all an argument of comfort, wherewith they might con●ort themselves, when as the action itself declared that nothing was done by fortune, & that which Christ foretold; might direct them to behold the glory of his Godhead. In that there was an armed company sent by the priests, & that they had gotten by entreaty of Pilate a captain & a band of men, it doth appear that they were troubled and vexed with a bad conscience, so that they did all things fearfully. For to what end should they need so great forces for to take Christ, whom they knew was not defended with any force of weapons? Therefore they made such diligent preparance, because that the divine power of Christ, which by many instructions they were forced to feel, did inwardly torment them, & filled their hearts full of fear: but of the other side their wonderful madness showed itself, that they doubted not with the force of weapons to rise against God▪ 48. Now he that betrayed. I doubt not but this judas was restrained either with the reverence of the Lord, or with the shame of his offence, that he durst not openly profess himself to be one of the enemies: yea, & that admonition which Mark sayeth that he gave to the soldiers, that they should lead him away warily, was therefore given as I do imagine, because that he remembered that by very many means Christ had heretofore proved his Godhead. But in the mean season his madness was to be wondered at, either in that his frivolous dissimulation to hide himself, when he should come into the sight of the son of God, or that he would oppose the wit of men against his great power: but that the wicked are so driven forward with their own madness, that they entangle themselves in their winding and crooked thoughts.  
49. God save thee master. I doubt not but that judas as one afraid at the peril of his master, in these words pretended a pitiful affection: therefore Mark expresseth a pathetical repetition, Master, master. For though the majesty of Christ urged him, yet the devil had so bewitched his mind, that he hoped thoroughly to cover his treason with a kiss and flattering words. Therefore this salvation or acclamation was a pretence of pity: and I do judge the same of the kiss. For though it was an ancient custom amongst the jews to entertain their friends with a kiss: yet because that judas had a little before departed from Christ, he seemeth now as one afraid at that sudden danger, to give his master this last kiss. So in show of piety he exceedeth all the rest, while he seemeth to be hardly drawn from his master: in the mean season it appeareth by Christ's answer, that he profited nothing by his deceitful dealings.  
50. Friend, wherefore art thou come? It is more expressly set down by Luke, judas, dost thou betray the son of man with a kiss. But this reproof is the more vehement, that he doth wickedly abuse the good will of the master, and the great honour which he had bestowed upon him to so great treachery. For it is no ironical speech when Christ calleth him friend: but he objecteth unto him his ingratitude, that of a near friend and companion he is become a traitor, as it was spoken of before in the Psalm 41. & 55. 13. 14. If a stranger had done this, it might have been borne, but now it was my familiar and companion, with whom I ate bread joyfully, who went into the temple of the Lord with me, & hath lifted up his heel against me. And here we do evidently see, that which I spoke of before, with what craft soever hypocrites do cover themselves, and what pretences soever they will seem to make, when they shall appear before the Lord, their sins shallbe discovered: yea the greater judgement shall light upon them, for that they being received into the bosom of Christ do traitorously rise up against him: for the name of a Friend, as we said, carrieth with it a sharp reproof. But unto this mischief which Christ once did bear in his own person, we must know that the Church shall be always subject, that she shall always nourish traitors in liar own bosom.  
And therefore it is said a little before: The traitor came, who was one of the twelve: lest by such examples we should be troubled above measure: for by both the means the Lord would try our faith, while Satan oppresseth us and the Church without by open enemies, and within by hypocrites, he forgeth the secret destruction of it. Yet whatsoever we are, that are of his disciples, we are together taught to worship God in sincerity. For the defections which we do daily see, do provoke us both to fear, and to the study of true godliness, as Paul sayeth. Who soever calleth upon the name of the Lord, let him departed from iniquity: we are all commanded to kiss the Son of God. Therefore beware that no man do it traitorously: otherwise it shall be to their great cost, that they were preferred to so great honour.  
Matthew 26. Mark 14. Luke 22. 
51. And behold, one of them which were with jesus, stretched out his hand, and drew his sword, and struck a servant of the high priest, and smote of his ear.  
52. Then said jesus unto him, put up thy sword into his place: for all that take the sword, shall pearish with the sword.  
53. Either thinkest thou, that I cannot now pray to my Father, & he will give me m● then twelve legions of angels?  
54. How then should the scriptures be fulfilled, which say that it must be so?  
55. The same ho●re said jesus to the multitude, ye be come out as it were against a thief, with sword and staves to take me: I sat daily teaching in the temple among you, and you took me not.  
56. But all this was done, that the Scriptures of the Prophets might be fulfilled. Then all the disciples forsook him and fled.  
47. And one of them that stood by, drew out a sword, and smote a servant of the high priest, and cut off his ear.  
48. And jesus answered and said unto them: ye be come out, as unto a thief with sword and staves to take me.  
49. I was daily with you, teaching in the temple, and ye took me not: but this is done that the scriptures should be fulfilled.  
50. Then they all forsook him and fled.  
51. And there followed him a certain young man, clothed in linen upon his bare body, and the young men caught him.  
52. But he left his linen cloth, and fled from them naked.  
49. Now, when they which were about him, saw what would follow, they said unto him: Lord, shall we smite with the sword?  
50. And one of them smote a servant of the high priest, and stroke of his right ear.  
51. Then jesus answered them, and said: Suffer them thus far: and he touched his ear and healed him.  
52. Then jesus said unto the high priests and captains of the temple, and the elders which were come to him: Be ye come out as unto a thief with sword and slaves?  
53. When I was daily with you in the Temple, ye stretched not forth the hands against meet but this is your very hour, & the power of darkness.   
51. Behold one of them. Luke saith that all the disciples conspired together to this end, that they might fight for their master. Whereby it appeareth, how much bolder and readier we are to fight, then to suffer. Wherefore it behoveth us wisely to consider what the Lord shall command, & what he shall require of every of us, lest the heat of our zeal do break forth out of reason and measure. And that the disciples are said to have asked Christ, they did it not of that mind, that they might obey his commandment: but by these words they declared that they were priest and ready to refel the force of the enemies. But Peter tarried not until that he should be commanded and lycensed to strike, but rashly he steppeth forth to use unlawful force. This stoutness seemeth at the first sight to be praise worthy, that the Disciples forgetting their own weakness, though they were unequally matched for resistance, yet would pledge their bodies for their master, and doubted not to throw themselves into the certain danger of death. For they had rather to die with the Lord than themselves to live and to see him overwhelmed. But because that they attempted more than the calling of God would suffer or permit, their rashness is justly condemned. Wherefore that the Lord may be pleased with our doings, let us learn to depend upon his will, and let not any man move a finger further than he shallbe commanded by him. And therefore it doth especially behove us diligently to apply ourselves to this modesty, because that in steed of a right and well ordered zeal, there doth for the most part reign in us a disordered rashness. The Evangelists do in this place conceal Peter's name: but john declareth, and it doth shortly after by the text appear that it was Peter, who is here noted, though his name be not set down. Yet it may be easily gathered by Luke, that he had also other fellows as hot as himself: for he doth not only speak unto one, but he saith generally unto all, Suffer them thus far.  
52. Put up thy sword. Christ in these words confirmeth that commandment of the law, wherein private men are forbidden the use of the sword. And the appointment of the punishment, which is presently added must especially be noted. For the penalty was not left to be appointed at the pleasure of men, for them thereby to revenge their own blood. But God himself by restraining us severely from murders, doth declare how dear mankind is unto him. First therefore he will not be defended by force and might, because that God had forbidden to strike in the law. And this is a general reason, and presently he descendeth to a special. But here is moved a question, whether it be never lawful by violence to repel unjust violence. For when Peter had to do against ungodly & wicked thieves, he is yet condemned, because he took the sword. If that in this fact an exception of a moderate defence could not avail, Christ seemeth to tie all men's hands. But though this question was handled by us before upon the fift chapter, yet I will now again in few words rehearse my iudgemet. First it is meet to distinguish between the civil court and the court of conscience. For if any man resisteth a thief, because the laws do arm him against a common enemy of mankind, he shall not be in danger of public punishment. So, as oft as it is opposed as a defence against unjust violence, the penalty which God hath commanded earthly judges to execute, ceaseth. But the simple goodness of the cause doth not free the conscience from guiltiness, except there go a pure affection with it. Therefore that a man may rightly and lawfully defend himself, it is necessary for him to put off the heat of anger and hatred, and desire of revenge, and all disordered forces of the mind, that the defence may have no troublesome thing in it. Because that this is very rare, and befalleth scarcely at any time, Christ hath good cause to call his Disciples back to the general rule, that they should altogether abstain from the sword. Furthermore, fanatical men do fondly abuse this testimony, that they might pull the sword from the judges. They say that it is wicked to strike with the sword: and I do grant the same to be true: for it is lawful for no man to commit murder at his own pleasure, to be the author of murder: but I deny the magistrates to be accounted amongst the common order of men: for they are the ministers of God, by whom he executeth his own judgements. Add also that Christ by these his words doth expressly give this power to them. For when he saith, that the murderers shall be put to death, it followeth that the sword is put into the judges hands, that they may revenge the death of them, which are unjustly slain. It doth sometimes fall out, that bloody men are punished by other means: yet this is the ordinary way, whereby the Lord would have the cruel fierceness of the wicked restrained, lest it should go unpunished. Now, where some canonists dare be so bold as to break into this impudence, to teach that the sword was not taken from Peter, but commanded that he should keep it up, until opportunity should come for to draw it, hereby we do perceive how grossly and untowardlye those dogs do abuse the word of God.  
53. Thinkest thou that I cannot. Now followeth that special reason, whereof I made mention a little before. For Christ declareth that he hath at hand a far better manner of defence and more lawful, but that the will of the father must be obeyed. For this is the sum, sith that by the eternal counsel of GOD he was appoined for a sacrifice, and the same was witnessed by the Oracles of the scriptures, it must not be resisted. So the rashness of Peter is condemned by another circumstance, in that he endeavoureth not only to overthrow the heavenly decree, but also to stop up the way against the redemption of mankind. Not only Peter doth draw his sword unlawfully, but the disciples were foolish and mad, that they being so few, and not meet for the wars, should attempt to do any thing against a band of souldours and so great a company.  
Therefore the Lord that he might the more evidently reprove their folly, putteth this comparison, if he should seek for defence for preservation of his life, he had not only eleven Angels ready, but a great and invincible army: therefore when as he calleth not the Angels for help, much less would he move a stir without consideration, whereby no good were to be hoped for. For it should no more avail to have the disciples to make a stir, then if a few frogs should make a noise. But some interpreters do search here in vain, how Christ could obtain Angels of his father, by whose decree it was that he should die. For these things are contrary one to the other, that he should deliver his son naked and unarmed to death (because it was so necessary and once appointed) & yet that he might be moved with prayers to send him succours.  
But Christ's speech was conditional, that he had a much better means for the defence of his life, if the will of the father were not against it. So all the repugnancy is taken away: for Christ therefore abstained from praying to his father, because that he was sure of his decree to the contrary. Hereof yet is this profitable doctrine gathered, that they do injury to God, which do fly to unlawful means under pretence of necessity. If any man doth want riches and helps that are lawful, he runneth headlong to wicked counsels and sinful endeavours: namely because that few do attend upon the secret counsel of God, which only should be sufficient to give us rest. If we be in danger, because the end appeareth not unto man, we imagine this or that, as if there were no Angels in heaven, which the scripture so oft saith was appointed to watch for our preservation, Heb. 1. 14. And so we do deprive ourselves of their help. Whosoever are thrown headlong by their own unquietness & too much doubtfulness, that they do put their hands to remedy their evils by means forbidden, it is evident that they do renounce the providence of God.  
54. How then should the scriptures be fulfilled. Christ by this saying declareth, that he will not attempt to avoid death, to the which he knew that the father called him. He had no need of the Scriptures to learn out of them that it was appointed of God for him them to die: but because that mortal men do not understand what God hath determined with himself, until he shall reveal it by his word, Christ having respect to his disciples, hath good cause to allege that testimony, which God had given of his will. We know what evil soever doth befall us, to be sent of God: but because we are doubtful of the success, in seeking the remedies which he alloweth, we do not arise against his power: but where his will is found, then to rest. But though Christ here doth only teach, that he should patiently suffer death, because that the scriptures do testify that so it should be: yet the use of this doctrine reacheth further, namely that the scripture is a fit bridle for the taming of the stubbornness of the flesh. For to this end doth God show unto us what his pleasure is, that he might keep us in obedience to his will. Therefore Paul attributeth these properties to the scripture, that it may instruct us to patience, and help us in adversity, so much as there shallbe need of comfort. Christ after Luke doth reprove his disciples in few words, Suffer henceforth: but yet he doth sharply inveigh against their boldness, because they enterprised to enter into a damnable offence, though withal he putteth them in hope of forgiveness, if their wicked heat being coaled, they shall proceed no further.  
LV. 51. And he touched his ear. Peter by his fond zeal had brought a great infamy upon his master & his doctrine. And it is not to be doubted but that Satan by his subtlety attempted to burden the Gospel with this reproach for ever, as if that Christ had kept cutters and tumultous companions to make innovations. I do therefore think this to be the cause, why Christ healed this wound, which he had given. But the enemies were horribly and wonderfully astonished, that were nothing moved at the sight of so great a miracle. Yet it is less marvel that they saw not the power of Christ showed in the person of another, when as they being thrown prostrate by his word, yet ceased not their rage.  
This is the spirit of giddiness, wherewith Satan bewitcheth the reprobate, when as they are blinded by the Lord. In that servant especially who was healed, there appeareth a notable example of unthankfulness. For that he was neither overcome by the divine power of Christ, that he might repent him of his hardness, nor won by the benefit of an enemy to become a disciple. For the Moonkes do fondly imagine that he was healed also in mind, lest the works of Christ should have been unperfect: as if that the goodness of god were not daily showed even upon the unworthy.  
MAT. 55. As it were against a thief. Christ in these words expostulateth with his enemies, which to execute their envy upon him, came furnished with great troops. For this is the meaning, what need was it to have such furniture of weapons against me, as if some thief were to be taken? For I always lived amongst you unarmed and peaceably, when I taught in the temple, I might have been taken easily without any force of soldiers. But though he complaineth of their malice, because they do violently run upon him, as upon a seditious man: yet again he pricketh their evil conscience, because that with their captain the traitor, they came upon him, but fearfully and with many signs of their distrust.  
56. But all this was done. The other two do report this somewhat otherwise. For that which Matthew reporteth in his own person, Mark seemeth to attribute to Christ. Luke also useth diverse words, that this should be their hour, & their power of darkness: Yet the counsel of the holy ghost is certain, whatsoever the wicked imagined, nothing at all was done without the allowance and providence of God. For, as it was said before, God hath spoken nothing by his Prophets, but that which he had with himself determined. Here therefore we are taught first, though Satan triumph in his unbridled lust with all the wicked, yet the hand of God shall always govern, so that he will draw them against their wills whether he wil Secondly we are taught, though the wicked do fulfil, that which is foretold in the Scriptures, yet because that God doth not use them as lawful ministers, but directeth them by his secret power whether they would not, they shall not be excusable, and when God shall justly use their malice, the fault shall rest upon themselves. In the mean season let us note that Christ spoke this, that he might take away the offence, which otherwise had not a little troubled the weak, when they should see him vexed so reproachfully. And his purpose was not only to provide for his disciples, but also to beat down the pride of his enemies, lest they should triumph as if they had gotten the victory. Therefore he saith in Luke, that it is their time: whereby he declareth that the Lord alloweth them this liberty for a short time. And the power of darkness is taken for the devil, which word again availed not a little for the overthrowing of their glory. For howsoever they shall lift up themselves, yet Christ teacheth that they are but the devils slaves. Further, when all things are confusedly mixed together, and the devil by scattering abroad his darkness, doth seem to overthrow the whole order of the world, let us know that the proudience of GOD doth shine above in heaven, so that at the length he will set in order those things, which are now disordered: and therefore let us learn to life up the eyes of faith to that brightness. In that all the Disciples are said to fly, here again may be gathered, how much readier they were rashly to fight, then to follow the master.  
MAR. 51. A certain young man. Whereof it should come to pass that some should dream, that this young man should be john, I know not, neither is it greatly to be regarded: this doth rather appertain to the matter, to consider to what end Mark should report this history. And I do think that he did it to this end, that we might know that the wicked went forward tumultuously without shame and modesty (as the common use is in such lewd attempts) so that the young men took this man, to them a stranger, and suspected of no crime, so that he could scarce escape their hands naked. For it is probable that the youngman, of whom mention is made, being a favourer of Christ, hearing of a tumult in the night, without his clothes, only covered with linen, came forth, either that he might discover their conspiracies, or at the least show some duty of piety. That certainly which I touched even now is to be seen, that the wicked went forward with extreme violence, when as they spared not the poor youngman, who at that noise came half naked out of his bed.  
Matth. 26. Mark. 14. Luke. 22. 
57 And they took jesus, & lead him to Caiaphas, the high priest, where the Scribes and the Elders were assembled  
58. And Peter followed him a far off unto the high priests hall, and went in, and sat with the servants to see the end.  
56. Now the high priests and the elders, and all the whole council; sought false witness against jesus to put him to death.  
60. But they found none, and though many false witnesses came yet found they none, but at the last came two false witnesses.  
61. And said, this man said, I can destroy the temple of god, and build it in three days.  
53. So they lead jesus away to the high priest, & to him came all the high priests, and the Elders, and the Scribes.  
54. And Peter followed him a far off, even into the hall of the high priest, and sat with the servants, and warmed himself at the fire.  
55. And the high priests, and all the council sought for witness against jesus, to put him to death, but found none.  
56. For many bare false witness against him, but their witness agreed not together.  
57 Then there arose certain, and bare false witness against him, saying.  
58. We heard him say, I will destroy this temple made with hands, and within three days I will build another made without hands.  
59 But their witness yet agreed not together.  
54. Then took they him, and led him, and brought him to the high priests house. and Peter followed a far off.   
Luke holdeth an other manner of course in setting down this history, then Mat. and Mar. do. But the diversity which is between them, we will endeavour to reconcile in place convenient. In the mean season it is good briefly to touch those things, which are worthy to be noted in Matthew and Marks words. First, that the offence of the cross may be taken away, the profit must be considered, which the humbling of Christ hath gotten for us: for so it shall come to pass, that the goodness of God, which is incomparable, and the efficacy of his grace shall abolish by his brightness whatsoever deformity and reproachfulness there shallbe in it: it was a vile thing, according to the flesh, that the son of God should be taken, bound, and kept captive: but when we consider that we by his bands are set free from the tyranny of the devil, and from the guilnesse which held us bound before God, the offence is not only taken away, whereat our faith might stumble, but in steed thereof succeed the wonderful great grace of GOD, who esteemed so much of our deliverance, that he delivered his only begotten son to the wicked to be bound. This also is a notable pledge of the singular love of Christ towards us, in that he spared not himself, but willingly took the bands upon his own flesh, that he might deliver our souls from bands which are much worse.  
57 They lead him to Caiaphas, Though the greater jurisdiction, as they call it, was taken away from the jews, yet there remained some remnants of that judgement, which the law gave to the high Priest, Deu. 17 8. so some small correction was left, when the mere empire was taken away. For this cause Christ was carried to the high Priest to be examined: not that the last sentence of judgement should be given against him at that judgement seat, but that he being condemned in their judgement, the Priests might then carry him before the governor. Caiaphas' the Priest, was otherwise called josephus, who as josephus the historiographer saith in his 18. book, had the high priesthood given him by Valerius Gratus the precedent of judea, when Simon the son of Camithus was removed from that honour. But his surname is only set down by the Evangelists, because it may be the same was then more commonly known, and more renowned. Matthew saith that the Priests came together to Caiaphas' house, not that they were gathered together now before christ was brought thither at midnight: but because the place was appointed, that the message being heard, they might with speed hasten thither very early in the morning: though we saw even now that some of the Priests were abroad with the soldiers in the night at the taking of Christ. But other where we have often seen that the Evangelists are not so curious as to observe the order of the time. certainly in this present place they had no other purpose, then to show that the son of God was oppressed by a wicked faction of a whole council. And here is a horrible and fearful sight set before our eyes. For there was not at that time in any other place either a temple of God, or a lawful worship, or a face of a Church then at Jerusalem: the high Priest was figure of the only mediator between God and men: they which were present with him in the council, represented the whole Church of God: yet they all conspire together to extinguish the only hope of salvation. But because that David had prophesied of the same, as it is set down in the Psa. 118. 22. That the stone rejected by the builders, yet nevertheless should become the head of the corner: also it was spoken of before by jesaiah, ch●. 8. 14 that the God of hosts should be a stone of offence to all the people of Israel, whereat they should stumble: it was well foreseen by the Lord, lest that such impiety of men should trouble the souls of the faithful.  
59 They sought for false witness. The Evangelists these words do note, that the priests did mind nothing less, then to inquire out the cause, that the matter being well tried, they might discern what was right. For this was their determination before to destroy Christ: now they do only seek the reason of destroying him. But it cannot be that there should be any place left for equity, where as the cause was not known before. And in that they gave not over when they found not that, which they hoped for, their blind obstinacy is the better discerned. Therefore in that blindness of their rage, the innocency of the son of God appeared yet evidently, so that the devils themselves might know that an innocent went to death. Further, it is to be noted that they are called false witnesses, not which do utter a lie coined of nothing, but they which do quarrellingly pervert words well spoken, and do wrest them to make them to be a crime: and such an example there is here expressly set down of the overthrow and new building of the Temple. Christ had said, that when the Temple of his body should be destroyed; he would raise it again the third day: now the false witnesses do not imagine any new devise, but they do deprave his words, as if that he should boast of using some delusions in building of the Temple. But because the quarrel was light, & of no weight, it may hereby be readily gathered, how greatly the Priests & Scribes were blinded with their madness, who yet without any colour do desire that Christ should die.  
Matth. 26. Mark. 14. Luke. 22. 
62. Then the chief Priest arose and said to him, answerest thou nothing? what is the matter, that these men do witness against thee?  
63. But jesus held his peace: Then the chief Priest answered, and said to him, I charge thee by the living god, that thou tell us if thou be the Christ the sin of God.  
64. jesus said to him, thou hast said it: nevertheless I say unto you, hereafter shall ye see the son of man sitting at the right hand of the power of God, and come in the clouds of the heaven.  
65. Then the high priest rent his clothes, saying, he hath blasphemed, what have we any more need of witnesses? behold, now ye have heard his blasphemy.  
66. What think ye? they answered and said, he is worthy to die.  
67. Then spat they in his face, and buffeted him, and other smote him with their rods, saying, prophesy to us, O christ who is he that smote thee?  
60. Then the hi● Priest stood up amongst them, and asked jesus, saying, answerest thou nothing? what is the matter that these do bear witness against thee?  
61. But he held his peace, & answered nothing. Again the high Priest asked him, & said unto him, art thou Christ, the son of the blessed?  
62. And jesus said, I am he, and ye shall see the son of man sit at the right hand of the power of God, and come in the clouds of heaven.  
63. Then the high priest rend his clothes, & said, what have we any more need of witnesses?  
64. Ye have heard the blasphemy: what think ye? And they all condemned him to be worthy of death.  
65. And some beeganne to spit at him, and to cover his face, and to beat him with fishes, and to say unto him, prophesy, and the sergeants smote him with their rods.  
63. And the men that held jesus mocked him, and struck him.  
64. And when they had blindfolded him, they smote him on the face, and asked him, saying, prophesy wh●● it is that smote thee.  
65. And many other things blasphemously spoke they against him.  
66. And assoon as it 〈◊〉 day, the Elders of the people, and the high priests, and the Scribes came together & led him into their council, 67. Saying, art thou the Christ? tel us, And he said unto them, if I tell you, you will not believe it.  
68 And if also I ask you, ye will not answer me, not let me go.  
69. Hereafter shall the son of man sit at the right hand of the power of God.  
70. Then said they all, art thou then the son of God, & he said to them, ye say that I am.  
71. Then said they▪ what ●eede we any further witness: for we ourselves have heard it of his mouth.   
62. Then the chief priest arose. It is certain that Christ held his peace, when he was charged by false witnesses, not only because they were unworthy to be refuted, but because that he did not seek now to be delivered, knowing that the hour was come. Yet Caiaphas triumpheth upon his silence, as if that he held his peace as one convicted, as they are wont, which know themselves guilty. But it is great wickedness, that they should charge Christ to be faulty: because there be, which do witness against him. For this question, What do these men witness against thee? is as much as if he should have said, how cometh it to pass, that these do set against thee, but because that religion compelleth them? For they are not offended against thee without a cause. As if that he were ignorant that they were suborned by fraud: but thus do the wicked rage without all shame, when they have power and force with them. But Christ held his peace again, not only because it was a vain objection, but because that he being appointed to be a sacrifice, had cast off all care of defending of himself.  
63. I charge thee by the living God. The high Priest thought this one crime to be sufficient to condemn Christ, if he would profess himself to be the Christ. But when all men gloried that they hoped to be redeemed by Christ, this was first to be sought, whether he was so or no. They durst not be so bold as to say that there was no Christ, by whose hand the people should be delivered. jesus cometh forth amongst them with the title of Christ, why do they not attend to the matter itself? why do they not examine the signs, whereby they might have proceeded to a right 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 Godhead. And yet with an oath Caiaphas doth so examine the matter, as if that the same being thoroughly proved, he had been ready to give place, & yet his whole mind is possessed with a perverse hatred and contempt of Christ: for so is he blinded with pride and ambition, that they take it for granted, as if the matter were so plain, that without inquisition of the right, they had just cause of condemnation in their hand.  
It may also be gathered by the words of Caiaphas, that the Messiah had this notable name amongst the jews, that they would call him the Son of God. For he had not any other occasion, than the common manner of speech to stir him to move this question. And truly the scripture declared unto them, that he was aswell the son of God, as the Son of David. And Caiaphas seemeth to use this Epithet, either to fear Christ, or to make him the more to be envied: as if he should have said, see whether thou art run: for thou canst not say, that thou art Christ, but that thou must withal calling the name of the Son of God, wherewith the scripture adorneth him. That in Mark appertaineth to the same purpose, where Blessed is used for God. For that feigned reverence did more press Christ, then if he had profaned the holy name of GOD.  
64. Thou hast said it. There is an other answer set down by Luke, wherein Christ reproveth the malice of the Priest, because they do not ask the question, for that they would know. You will not believe (saith he) if I should tell you: In the which words he declareth, that if he should prove himself to be the Christ a hundred ways, yet that he should so prevail nothing amongst the obstinate. For they had not only heard, but also seen with their eyes the miracles, which though Christ held his peace, should declare his heavenly and divine power, and also should proclaim him to be the Redeemer promised in times past. Then is a confession added, which though it be reported by Mat. in more words, yet the sense is all one. Therefore jesus saith, that he is the Christ, not that he might thereby escape death, but rather that he might inflame the rage of his enemies against him. And because that then in that base estate he was despised & almost brought to nothing, he foretelleth that at the length in his time he will come with kingly majesty, that they should fear him as a judge, whom now they cannot abide to acknowledge for the Saviour. The meaning therefore is that they were greatly deceived, if by their present beholding of him, they should judge what he were: for it beehoved him to be humbled and brought almost to nothing, before he should appear adorned with the ensigns and magnifical glory of his kingdom. Hence also may a profitable doctrine be drawn, which reacheth further. For whence cometh the great security, which the wicked is in? whereof become they so froward to rebel, but because the crucified jesus, is not of any great account amongst them? They are therefore to be called back to that horrible judgement, which by their unsensibleness they shall not escape. And though they scofte at that which is said of the coming of Christ, as at a fable, yet the judge himself doth not in vain cite them to his judgement seat, and he commandeth them to be cited by the preaching of his Gospel, that they may be thereby made the more inexcusable. But this forewarning is for the special profit of the faithful, that now with the eyes of hope they may seek for Christ in heaven, sitting at the right hand of the father, and may patiently wait until he come, and withal be sure that the ungodly do not in vain lift up themselves against him in his absence: for they shall be compelled to see him coming above from heaven, whom now they do not only despise, but also tread down in their pride. The metaphor in the word right hand should be well known: for it is often found in the scriptures. And Christ is said to sit at the right hand of the father, because that he is appointed chief king, who should in his name govern the world, as if that he held the second seat of honour and empire from him. Christ therefore sitteth at the right hand of the father, because he is his vicar, and this is therefore called the right hand of power, because that GOD doth now by the hand of his son execute his power, and will in the last day judge the world.  
65. Thou the high priest rend his clothes. Hereby we see how those miracles, whereby Christ testified his divinity profited nothing amongst these wicked men. But it is no marvel that the son of God in the base estate of a servant should be despised of them, which were touched with no care of the promised salvation: for except they had altogether cast off all feeling of godliness, in their lamentable estate, it was meet for them carefully to wait for the redeemer. Now, when they refuse him offered unto them without inquiry, do they not as it were extinguish as much as in them lieth, all the promises of God? And first the high priest pronounceth Christ to be a blasphemer, then, they do all subscribe to it. And this renting of clothes doth plainly declare how boldly and wickedly the profane contemners of God do pretend a false zeal. And this was a thing meet for the high priest, when he heard the name of God reproachfully profaned not only to burn with in & to be vexed, but to give an open sign of detestation: but refusing the examination of it, he preposterously feigned the blasphemy of himself. Yet in the mean season the faithless hypocrite by taking upon him another person, doth teach the children of God, how much they should be grieved at blasphemies, & by his example he condemneth the vile sluggishness of them, which are no more moved at the profaning of religion, then if they heard jesters to scof at fantastical trifles.  
67. Then spat t●ey in his face. Luke hath either inverted the order of the history, or else the Lord suffered so great reproaches twice: and the latter seemeth probable to me. Yet I do not doubt but that the officers took the more courage, the more insolently to spit upon Christ, & to strike him, after they saw that he was appointed to death by the former judgement of the council. But all these reproaches tended to this end, that he should seem to be nothing less like, then to be the prince of the prophets, who could not keep himself from blows, when he had a veil put over him. But the providence of God turned this disdainful dealing to a far other end: for the face of Christ defiled with blows & spittings, restoreth that image in us, which by sin was corrupt and blotted out.  
Math. 26. Mark. 14. Luke. 22. 
69. Peter sat without in the hall, and a maid came to him, saying, thou also waste with jesus of Galyle.  
70. But he denied before them all, saying, I wots not what thou sayst.  
71. And when he went out into the porch, an other maid saw him, and said unto them, that were there, this man was also with jesus of Nazareth.  
72. And again he denied with an oath, saying, I know not the man.  
73. So after a while came unto him they that stood by, and said unto Peter, surely thou art also one of them: for even thy speech bewraeth thee.  
74. Then began he to curse himself, and to swear, saying, I know not the man, and immediately the cock crew.  
75. Then Peter remembered the words of jesus, which had said unto him, before the cock ●owe, thou shalt deny me thrice: so he went out, & wept ●●●terly.  
66. And as Peter was beeneath in the hall, there came one of the maids of the high priest.  
67. And when she saw Peter warming himself, she looked on him, and said, thou wast also with jesus of Nazaret.  
68 But he denied it, saying, I know him not, neither wots I what thou sayest. Then he went out into the porch, and the cock crew.  
69. Then a maid saw him again, and began to say to them that stood by: this is one of them.  
70. But he denied it, again, & anon after they that stood by, said again to Peter, surely thou art one of them: for thou art of Galilee, and thy speech is like.  
71. And he began to curse, and swear, saying, I know not this man, of whom he spoke.  
72. Then the second time the cock crew, & Peter remembered the word that jesus had said unto him, before the cock crow twice, thou shalt deny me thrice, and weighing that with himself, he wept.  
55. And when they had kind led a fire in the mids of the hall, and were set down together, Peter also sat down among them,  
56. And a certain maid beheld him a● be sat by the fire, and having well looked on him, said, this man was also with him.  
57 But he denied him, saying, woman, I know him 〈◊〉.  
58. And after a little while, another man saw him, & said thou art also of them: but Peter said, man, I am not.  
59 And about the space of an hour after a certain other affirmed, saying, verily even this man was with him: for he is also a Galilean.  
60. And Peter said, may, I know not what thou sai●. And immediately while he yet spoke, the cock crew.  
61. Then the Lord turned back, & looked upon Peter: and Peter remembered the word of the Lord, how he had said unto him, before the cock crow, then shalt deny me thrice.  
62. And Peter went 〈◊〉 and wept bitterly.   
The fall of Peter which is here set down is a notable spectacle of our infirmity. Again, in his repentance there is set before us an example of the goodness and mercy of God worthy to be remembered. And so the history which is reported of this one, containeth doctrine common to the whole Church, and that very profitable, partly to teach them which stand carefully to fear, partly to raise up them that are fallen with the hope of forgiveness. And here is first to be noted, how unadvisedly Peter did, when he entered into the high priests hall. It was a point of piety to follow his master: but sith that he was warned how he should fall away, he should rather lie hid in some corner, lest that he should cast himself into danger of sinning. So it doth befall oft times, that the faithful under the colour of virtue do cast themselves into temptations. Wherefore let us pray to the Lord, that he would keep us in with the bridle of his spirit, lest that we going out of our calling, should presently be punished. We must also pray unto him so oft as we do enterprise to do any thing, that he would not suffer us to faint in the midst of our labours, or in the beginning of our work: but that he would strengthen us from heaven unto the end: The feeling of our infirmity should be no cause to make us slothful: but it should restrain our rashness, from attempting any thing above our calling: and also to stir us up to prayers, that God, who hath given the gift to begin well, would also give the grace of perseverence  
69. A maid came to him. Here we see that there is no need of any great conflict, nor of many bands of men, or devices to overthrow a man: for whosoever is not upholden by the hand of God, shall by and by fall at every small blast, or at the noise of the falling of a leaf. certainly Peter had as great courage as any of us, and even now he had showed a strange token of a stout mind (though in a preposterous boldness:) yet he tarrieth not until he should be drawn before the judgement seat of the high priest, or until the enemies by force should threaten death: but feared with the voice of a dansel, he forth which denieth his master. And, but late he seemed to himself to be a soldier invincible even to death. Therefore let us remember that our forces are so far from being able to bear, that they fall away at the only shadow of a battle. But so the lord doth pay a just reward for our faithlessness, when he unarmeth us, & weakeneth us, so that we shall be afraid of nothing, after we have cast away his fear. For if the perfect fear of god had flourished in the hart of Peter, he had been a fortress invincible: but now he being naked & unarmed feareth when he is yet far from danger 70. He denied before them al. This circumstance maketh the fault the greater, that Peter was not afraid to deny his master before so great a company of witnesses. And the holy Ghost would of purpose note this, that the very light of men might encourage us to hold the confession of faith. For if we deny Christ before weaklings, because they being shaken by our example, do wax faint, we do as much as in us lieth, destroy so many souls: but if before the wicked contemners of God and enemies of the Gospel, we defraud Christ of the testimony due unto him, we do make his holy name to be scorned of all men. To be short, as a bold and free confession doth strengthen all the godly, and maketh all unbelievers ashamed: so the falling away draweth with it a public ruin to faith, and a reproach to sound doctrine in the Church. Therefore the higher place that any man is in, the more diligently he must take heed to himself: for he cannot fall from his estate, but that he shall do the more harm. Further, the manner of denial, which is here set down, doth evidently declare that the miserable sophisters do avail nothing by their ambiguous and shifting answers, if they be at any time called to yield a reckoning of their faith. Peter doth not expressly abjure the whole doctrine of the Gospel: he only denieth that he knew the man: but because that he doth indirectly bury the light of redemption offered under the person of Christ, he is condemned of vile and filthy treachery. He had heard the Lord say but a little before, that confession of faith was a sacrifice acceptable to GOD. Therefore the denial cannot be excused, which defraudeth God of his lawful worship, and Christ of his honour. Therefore let us learn that the leaving of the simple and free confession of faith, is a defrauding him of his lawful testimony.  
71. another maid saw him. By Marks words it may rather be gathered, that it was the same maid: he doth not certainly express any other besides the former: yet there is no repugnancy in it: for it is probable that that which one had spoken, ●lew abroad through all their mouths, so that as the first should speak of it to many, & oft, so others withal came forth to confirm that judgement and to spread it further. And john reporteth that the question was not demanded the second time by a maid, but of a multitude of men. Whereby it appeareth that the speech which came from the damsel, was taken up by the men which stood by, and they assaulted Peter. There is another difference between Mark & the other three: for he maketh mention of the crowing of the cock twice, but the other do say that the cock than crew, when that Peter had denied the Lord thrice. But the unlosing of this knot is not hard, for Mark reporteth nothing contrary to the history of the others but that that which they do pass over in silence, he delivereth more plainly: I do think when Christ said to Peter, before the cock crow, that he meant such a crowing as contained many courses doubled in it. For the cocks do not only crow once, but they do often iterate their crowinge: yet that is called but one cocks crowing, which is done at one watch. Therefore Mat. Luke & john do say that Peter denied the lord thrice before the end of the cocks crowing: Mark doth more distinctly set down one circumstance: namely that in so short space of the Peter was drawn to deny him thrice, & being warned by the first crowing, he repented not. Further, we will not say, that there is contrariety between profane writers, if some one should rehearse those matters, which are left untouched by others. Therefore though that which is reported by Mark doth differ yet it is not repugnant to the others. And this is worthy to be noted, that Peter after he could not escape with a simple denial, he doubleth the offence by putting an oath to it also a little u●ter, when he is more vehemently urged, he falleth to ●ursing? whereby we do gather that after a sinner doth once fall, he is then carried to worse and worse. So they which do begin at small sins, do after run headlong into most filthy & heinous offences, which they do at the first abhor. And this is the just vengeance of GOD, after we are deprived of the help of the holy Ghost, to grant Satan liberty to use 〈…〉 so that we being wholly tied & bound unto him, he may cast us 〈◊〉 and ●●ther. And that doth especially f●ll out in the denial of the faith; for where any man for fear of the Cross doth turn away from the pure profession of the Gospel, if he seemeth not yet to have satisfied the enemies, he runneth on further: and that which he durst not confess sincerely, he doth without any coverings altogether abjure. Then is this also to be observed, that Peter fell thrice almost in a moment: for hereby it appeareth how slippery & ready we are to fall, as oft as Satan urgeth us: and truly there will be no measure of falling, except the Lord by his outstretched hand shall hold us back. After that the force of the grace of the spirit was quenched in Peter, as any man that came by him had asked him of Christ, he was ready to make a hunded, yea, a thousand denials. Therefore though it was most filthy for him to fall thrice, yet the Lord spared him, by restraining the tongues of his enemies, lest they should move more troubles. So also it is necessary at this day, that he should bridle Satan, least he should overwhelm us with innumerable temptations. For though he ceaseth not to beat us with many engines, yet if the Lord, providing for our infirmity, should not beat back the force of his fury, we should have to strive with an unmeasurable heap of temptations. Therefore we have great cause to praise in this behalf the mercy of the Lord, in that he suffereth not our enemy to have scarce the hundred part of his pleasure of us.  
74. Then he began to curse. By this third denial the infidelity of Peter towards his master breaketh up into a great heap. For not satisfied with swearing, he leapeth over to cursing, wherein he yieldeth both his body and soul to destruction. For he prayeth that the curse of God may light upon him, if he knew Christ. And this is as much, as if he should have said, let me come to an evil end, if I have any thing to do with the salvation of God. Wherein the goodness of Christ is so much the more to be had in admiration, for curing his disciple raised from so deadly a ruin. But this place doth teach that it is not blasphemy against the spirit, if any man through the infirmity of the flesh should fall, though he should deny the known truth. Peter truly had heard by the mouth of the Lord how detestable a treachery it is to deny him before men: and how horrible a vengeance doth remain for them before God and his Angels, who for a slothful fear of the cross do forsake the confession of the faith: for he had a little before preferred & not in vain, death or any torment before the denial of Christ. Therefore now wittingly, and being before admonished, he casteth himself headlong, yet after he obtaineth forgiveness. Whereof it followeth that he sinned of infirmity and not of an incurable malice. For he would willingly have yielded unto Christ that duty of piety due unto him, if the sparks of right affection had not been quenched by fear.  
75. And Peter remembered. At the crowing of the cock Christ also looked upon him, as Luke witnesseth. For he had first despised the crowing of the cock, as we have heard out of Mark. Therefore it was meet that Christ should look back upon him, that he might come again unto himself. And every one of us do prove the same to be true in ourselves: For which of us doth not carelessly pass by with deaf ears, I do not say diverse and manifold songs of birds (which yet do stir us to the glorifying of God:) but the very word of God, which doth evidently and plainly resound unto us in the doctrine of the law and the Gospel? And our minds are possessed with such a brutish blockishness not only one day, but perpetually, until he shall vouchsafe to look upon us, who alone converteth the hearts of men. Yet it is worth the labour to note that it was no common manner of looking: (for he had looked before upon judas, who yet became nothing the better thereby) but in looking upon Peter, he joined the secret efficacy of the spirit with his eyes, and so with the beams of his grace he pierced into his heart. Wherefore let us know as oft as any man shall fall, he cannot begin to repent, except the Lord look upon him. He wept bitterly. It is likely to be true that Peter went out for fear, for he durst not weep before witnesses: wherein he yet again showed his infirmity. Whereby we do gather that he deserved not forgiveness by satisfaction, but obtained the same of the fatherly favour of God. And by this example we are taught, though our repentance should halt, yet to hope well, because that God despiseth not a weak repentance so that it be sincere. In the mean while Peter's secret tears do witness his true repentance before God and the Angels: for being withdrawn from the eyes of men, he doth set before him GOD and the Angels: and so these tears do flow out of the innermost affection of the heart. The which is therefore to be noted, because that we do see many which do shed tears very plentifully, so long as men do look upon them, whose eyes in secret do presently wax dry. Further, it is not to be doubted but that ambition and hypocrisy do cause many to shed tears, which power forth none, for fear of God's judgement. Yet it is demanded whether true repentance requireth tears. I do answer, the faithful do oft with dry eyes mourn unto the Lord, and confess their fault, that they may obtain forgiveness: but in heinous offences they are too too blockish and slothful, which are not wounded with sorrow and heaviness, and are not ashamed even to power forth tears. Therefore the scripture after it findeth men guilty of sins, exhorteth them to sackcloth and ashes.  
Matth. 27. Mark. 15. Luk. 23. 
1. When the morning was come, all the chief Priests, and the Elders of the people took counsel against jesus, to put him to death,  
2. And led him away bound, and delivered him unto P●ntius pilate, the governor.  
3. Then, when judas, which betrayed him, saw that he was condemned, he repented himself, and brought again the thirty pieces of silver to the chief Priests and Elders,  
4. Saying, I have sinned, betraying innocent blood. But they said, what is that to us? look thou to it.  
5. And when he had casse down the silver pieces in the Temple, he departed, and went out, and hanged himself▪  
6. And the chief Priests took the silver pieces, and said, it is not lawful for us to put them into the treasure, because it is the price of blood.  
7. And they took counsel, and bought with them a potter's field, for the burial of strangers.  
8. Wherefore that field is called the field of blood until this day.  
9 (Then was fulfilled that which was spoken by jeremias the Prophet, saying: and they took thirty silver pieces, the price of him that was valued, whom they of the children of Israel valued.  
10. And they gave them for the potter's field, as the Lord appointed me.)  
1. And anon in the dawning, the high Priests held a council with the Elders, and the Scribes, and the whole council, and bound jesus, and led him away, and delivered him to pilate.  
1. Then the whole multitude of them arose, and led him unto Pilate.   
1. When the morning was come. When as the chief Priests with his counsel had examined Christ before about midnight, at the length at the rising of the sun they do determine to bring him before the governor. And therein they do observe the form of judgement, lest their haste should be suspected, if they should run to Pilate before the time, as in tumults they use to do. Yet it is probable, sith that Christ was brought from their council, that they had quickly consulted, and appointed with out any long delay what they would do. For it was said before, that what time Christ came out from them, he should meet with Peter: namely, after the cocks crowing, and when it was now near day. Wherefore the Evangelists do not mean that they were removed out of their place but they do only report that in the dawning of the day Christ was judged by them to death, neither slacked they any time in their bold executing of their wickedness. But that Luke said before, that they were gathered in the morning, must not be expounded of their beeginning, but of the last action which is added afterwards: as if he should have said, after the day appeared, because the Lord had confessed himself to be the son of God, they gave their sentence of putting him to death. If they had had liberty to put to death, such was their fury, that they all would have laid outrageous hands upon him: but because that Pilate had the authority of the judgements of death, they are enforced to descend to his judgement seat: they only do seek to catch him in a snare in their former judgement. For the stoning of Stephen fell out seditiously, as when things are in an uproar. But it was meet that the son of God should in solemn manner be condemned of an earthly judge, that he might blot out our guiltiness in heaven. 3. Then judas seeing. Mat. doth not by this adverb note any certain point of time: for shortly after he addeth, that judas because he saw the high priests refuse the price of treason, did cast the same into the temple. But they came the next way out of Caiaphas' house into the judgement hall, & there they stayed until Christ was condemned. Therefore they were scarcely found that day in the Temple: but because that he spoke of the tragical fury of the council, he joined also withal the death of judas (wherein their blind obstinacy or iron hardness doth the better appear.) And he saith that judas was touched with repentance: not that he repented, but that he was displeased with the heinous offence, which he had committed: as god doth oftentimes open the eyes of the reptobate, so that they begin to feel their sins, and to abhor them. For, they which do earnestly sorrow, so that they do repent, are not said only Metame●ein, but also Metan●ein, and thereof also Metan●ia, which is a true conversion of man unto god. judas therefore conceived a loathsomeness & a horror, not that he might turn himself unto God, but rather that he being overwhelmed with despair, might be an example of a man wholly forsaken of the grace of God.  
And Paul doth for good cause call that a godly and profitable sorrow, 2. Cor. 7. 10, which leadeth to repentance: but if any man shall stumble at the first entrance into the same, that confused and misshapen sorrow shall profit him nothing. But rather with this just revenge doth God at the length plague the wicked, which have stubbornly despised his judgement, in that he doth deliver them to be tormented of Satan without hope of comfort. True repentance is a disliking of sin, conceived of a fear & reverence of god, which withal bringeth forth of it a love & de●ire of righteousness. The ungodly are far from this affection: for they would desire never to make an end of sinning: yea, they strive as much as lieth in them, to delude both themselves and God, but their conscience tormenteth them with a blind horror against their wills, & they striving against the same: so that though they hate not their sin, yet they feel the same with sorrow & doubtfulness grievous and troublesome unto them. Hereof it cometh to pass that their sorrow is unprofitable to them, because they do not freely turn unto God, neither yet seek to be better, but fast settled to their own wicked desire, they pine away in that torment, which they cannot escape. By this means (as I said even now) God revengeth their obstinacy. For though God by chastising his elect hardly, doth when they strive against the same draw them unto him, yet the wounds which he giveth, he doth heal in time convenient, so that they do willingly come to him, whose hand they know hath smitten them, and of whose wrath they are afraid. The former therefore do no less fly than fear the judgement of God without the hatred of sin: & so they being wounded with an incurable blow, do perish in the midst of their sorrows. If judas had given ear to the admonition of Christ, there had been yet place to repentance: but because that he had despised so loving a calling to salvation, he is delivered over to serve Satan, who should cast him headlong into desperation. But if the Papists taught truly in their schools of repentance, then is there nothing wanting in judas, for in him may be found their whole definition. For here is to be seen both contrition of heart, and confession of moth, & satisfaction of work as they speak. Whereby we do gather that they do only snatch at the bark: because they do omit that, which was the chief, the conversion of man to God, whil the sinner broken with shame and fear renounceth himself, that he may yield himself to obey righteousness. 4. What is that to us! Here is described the sloth and blockishness of the high priests, in that they being admonished by the fearful example of judas, do not yet remember themselves. I grant that as hypocrites use to slatter themselves, they had a colour for themselves in a readiness, whereby they would distinguish between their cause & judas: For they thought themselves not partakers of the sin, though they had abused the treachery of the traitor. But judas doth not only confess that he himself had sinned, but he avoucheth the innocency of Christ: whereof it followeth that they sought the destruction of a righteous man▪ and therefore they were guilty of a heinous murder. And it is not to be doubted but that god would mark their consciences with a hot iron, which should discover their hidden poison. But let us learn so oft as we see the wicked terrified, to whom we are any thing like, that they are so many provocations of us to repentance, by the neglect whereof the obstinate do double their fault. It is also to be noted that by the sin of man they all were not absolved who entangled themselves by every way they could: and much less did the authors of that wickedness prevail to keep themselves from the same vengeance, by distinguishing themselves from their officers.  
5. He hanged himself. Of this price doth sathan sell his baits, wherewith he allureth the wicked for a time, that he turneth them into madness, that they willingly cutting themselves from the hope of salvation, so that they shall not find comfort any other where, but in death. The 30. pieces of silver wherewith judas had betrayed as well his own salvation, as Christ, he of himself casteth away, though he might have enjoyed the same for any other men: and he doth not only deprive himself, but with the sacrilegious hire and price of the death of Christ, he also casteth away his life. So though that God should not stir his hand, yet the wicked are deceived by their own desires, that having their desires, they do not only deprive themselves of those vain goods, but thereof they do rather make halters for themselves. But though they become their own slaughter men, by executing vengeance upon themselves, they do mitigate and diminish nothing of the wrath of God towards them.  
6. It is not lawful to put them. Hereby it doth plainly appear that the hypocrites only by seeking an outward show do mock with God. So that they profane not their treasury, they do imagine themselves in all other things to be pure: neither do they regard that wicked covenant, whereby they had no less bound themselves to God's vengeance than judas. If that were an heinous offence to lay up the price of blood in the holy treasury, why was it rather lawful to take the same from thence? For they had no richesse but of the offerings of the Temple, neither had they taken that from any other place, which now they do doubt of as a thing polluted, to lay up there again. But from whence came this pollution, but from themselves? Further, the more the wicked do endeavour to cover their sins, so much the more doth the lord apply the laying of them open. They hoped that the sin should be buried with an honest cloak, if they should buy a barren field for the burial of strangers. But the wonderful providence of God made the success of this clean contrary, so that the field should be as it were an eternal memorial of that treason which before was hid. For they gave not that place that name: but after that the matter was commonly known, by a common consent it is called the field of blood: as if that God had commanded all men's tongues to speak of their reproach. And it was a plausible matter to provide for the burial of strangers, if it should fall out that any should die at Jerusalem, which came thither out of far countries to offer sacrifice.  
And because there was a portion of the Gentiles, I do not disallow that which some old men have written, that by this token there was hope of salvation given to the Gentiles, because that they were included in the price of the blood of Christ. But because it is rather a subtle device than a sure, I leave it as I find it. Corbana, is a Chalde word, deduced from the Hebrew word Corban, whereof there is mention made other where.  
9 Then was fulfilled. I do grant that I do not know how Hieremias name should creep in, neither do I much labour about it: the matter itself doth evidently declare that the name of Hieromiah was through error put in for Zachariah: For there is no such thing red in Hieremiah, or any thing that should come near it. And that other place if it be not aptly applied, it may seem to be badly wrested into another sense.  
But if we hold that rule which the Apostles followed in citing of the Scripture, it shall be easy to be known, that it doth aptly agree to Christ, which is there written. After that the Lord complained how long he supplied the office of a pastor in governing the people, that he bestowed his labour in vain, he sayeth that he is compelled by wearisomeness and travail to leave his labour: therefore he breaking his shepherds staff, refuseth to be any more a shepherd. He sayeth afterward when he should require his wages, that there were given him thirty pieces of silver. In which words he declareth that he was no less contemptuously accounted of by them, then if he had been some base and vile labourer. For he compareth the Ceremonies and vain devices wherewith the jews recompensed his benefits to thirty pieces of silver, as unto an unmeet and a vile hire of a heard or a labourer: therefore he commandeth that they should be cast to the potter in the Temple: as if he should have said. This their goodly gift, which should be no less reproachful for me to take, then contumelious for them to offer, let them rather bestow to buy tiles or bricks wherewith they may repair the chinks and holes of the Temple.  
Now, the more certainly Christ appeared to be the GOD of hosts, against whom the people was from the beginning malignant and unthankful: when he is revealed in the flesh, it was mere that that which before was spoken figuratively, should in deed and in visible manner be fulfilled in his person. Therefore, when by their malice he was compelled to bid them farewell, and that he should withdraw his labour from them as unworthy, they valued him at thirty pieces of silver. And this contempt of the Son of God was a great show of their extreme wickedness.  
The price of him that was valued. matthew reporteth not the words of Zachariah: because he doth only allude to the Metaphor, under the which the Lord there complaineth of the unthankfulness of the people. Yet the sum and meaning is all one, when as the jews wholly ought themselves and all that they had unto the Lord, it was not without reproach, that they sent him away with a servile hire: as if that he should deserve no more in governing them so many ages, than any heard man should by one years labour. Therefore he complaineth that he is valued at so vile a price, when as he should be inestimable. And in the end, where he sayeth: Whom they of the children of Israel valued, is an indefinite manner of speech. judas had made a bargain with the priests, who did bear the name and the person of all the people: so the jews setting him to sale, Christ was sold as it were by the voice of a crier▪ But it was a price meet to be given to the potter.  
10. As the Lord appointed me. matthew by this clause declareth that this was done, not without the providence of God: for while they do bend another way, they do unwittingly fulfil that which was prophesied of old. For how could it be, that it should come in their minds to buy a field of a potter, if the Lord had not bend their error to execute his decree.  
Math. 27. Mark 15. Luke 23. 
11. And jesus stood before the governor, and the governor asked him, saying: Art thou the king of the jews? jesus said unto him: Thou sayest it.  
12. And when he was accused of the chief priests and elders, he answered nothing.  
13. Then said Pilate unto him: be arrest thou not how many things they lay against thee?  
14. But he answered not to one word, in so much that the governor marveled greatly.  
2. Then Pilate asked him: art thou the king of the jews? And he answered, and said unto him: Thou sayest it.  
3. And the high priests accused him of many things.  
4. Wherefore Pilate asked him again, saying: Answearest thou nothing? Behold, how many things they witness against thee.  
5. But jesus answered no more at all, so that Pilate marveled.  
2. And they began to accuse him, saying: We have found this man perverting the people, and forbidding to pay tribute to C●sar, saying: that he is Christ a king.  
3. And Pilate asked him, saying: Art thou the king of the jews? And he answered him, and said: Thou sayest it.  
4. Then said Pilate to the high priests, and to the people, I find no fault in that man.  
5. But they were the more fierce, saying: He moveth the people, teaching through out all judea, beginning at Galilee, even to this place.  
6. Now, when Pilate heard of Galilee, he asked whether the man were a Galilean.  
7. And when he knew that he was of Herodes jurisdiction, he sent him to Herode, which was also at Jerusalem in those days.  
8. And when Herode saw jesus, he was exceedingly glad: for he was desirous to see him of a long season, because he had heard many things of him, and trusted to have seen some sign done by him.  
9 Then questioned he with him of many things: but he answered him nothing.  
10. The high priests also and Scribes stood forth and accused him vehemently.  
11. And Herode with his men of war, despised him, and mocked him, and arrayed him in white, and sent him again to Pilate.  
12. And the same day Pilate and Herode were made friends together, for before they were enemies.   
11. And jesus stood. Though this was an uncomely sight, and far differing from the dignity of the Son of God, that he should be drawn to the judgement se●te of a profane man, and as an evil doer in bands plead for his life: yet it must be remembered, that in the doctrine of the cross (which is to the Grecians foolishness, and to the jews a stumbling block) consisteth our salvation. For the Son of God would stand bound before an earthly judge, and there abide the judgement of death, that we being freed from guiltiness, should not doubt to come willingly to the celestial throne of God.  
Therefore, if we consider what it profiteth us, that Christ was judged by Pilate, presently the reproach of so unworthy a subjection shallbe wiped away. And certainly, the condemnation of Christ offendeth none but either proud hypocrites, or blockish and gross contemners of God, which are not ashamed of their own wickedness. The Son of God therefore stood guilty before a mortal man, and suffered to be accused and condemned, that we might stand without fear before God. The enemies endeavoured to lay an eternal infamy upon him: but we must rather look to the end, whereto the providence of God directeth us. If we could remember how fearful the tribunal seat of God should be, and yet that we could not be freed from thence, if Christ had not become guilty upon earth, it should never irk us to glory in his bonds. Again, as oft as we do hear that Christ stood before Pilate in heavy and sorrowful estate, let us thereby take occasion of comfort, that by using him as an intercessor, we may come forth cheerfully and boldly into the presence of God. To this also appertaineth, that which presently followeth of his silence: Christ held his peace when as the priests urged him on every side, for that by his silence he might open our mouths. For hence cometh that notable power which Paul celebrateth, Rom. 8. 15. that we may cry with full mouth Abba father: as I shall touch the same again presently.  
Art thou the king of the jews? Though they thought to overwhelm Christ with many and sundry faults, yet it is probable that they took very maliciously the name of a king, that thereby they might procure him the more envy with Pilate. Therefore by Luke it is set down, that they found him perverting the people, and forbidding to give tribute to Caesar, saying. And there was no offence more odious than this before Pilate, who cared for nothing more, then to keep the estate of the Empire quiet. It appeareth by john, that the matter was diversly handled: but by the whole course it doth evidently appear that this was the chief point of the accusation. Even as Satan also at this day endeavoureth under this pretence to bring the Gospel into hatred and suspicion, as if that Christ by erecting his kingdom, should weaken all the Empires of the world, and should overturn the laws of kings and magistrates. And kings for the most part are so blinded in their pride, that they think that Christ cannot reign, but with the loss of their power. Therefore this always is a very plausible action amongst them, wherewith Christ was once unjustly charged. Therefore Pilate neglecting all other accusations, doth especially rest upon the sedition: for if he had found Christ troubling any thing in the state of the common wealth, he had willingly condemned him without delay: this is the reason why he asketh him the question of the kingdom. And though according to our three Evangelists, the answer of Christ is doubtful, yet by john it may be gathered that Christ freely confessed, that which was objected: but withal he cleared himself of the offence, when he denied himself to be an earthly king. But because that it was not his purpose to use diligence to purge himself, as the guilty do use, the Evangelists do set down half his answer: as if they should have said he denied not but that he was a king, yet the overthwart enemies noted the quarrel, wherewith they charged him undeservedly.  
12. He answered nothing. Why the Evangelists should say that Christ held his peace, whose answer they reported even now, this is the reason, because that when he was ready to make his defence, he willingly refrained. Neither did he give that answer before of the kingdom, because that he desired to be loosed, but only that he might show himself to be the redeemer promised in times past, before whom every knee should bow. Pilate wondered at that patience, that Christ would willingly betray his innocency by holding of his peace, when as he might readily have re●elled those cold and vain quarrels. The integrity of Christ was such, that it was manifest to the judge without any defence. But Pilate wished that Christ should not have left his cause so unansweared, that thereby with less envy he might be set free. And thus far was Pilate praise worthy for his equity, in that he favouring the innocency of Christ, urged him to defend himself. But least that we should wonder at the silence of Christ as an absurd thing, as he did it, it behoveth us to mark the counsel of GOD, who would that his son (whom he had ordained to be a sacrifice for the washing away of our sins) though he was pure of himself, yet should be condemned as guilty in our person. Therefore Christ then kept silence, that he might now become our patron, and might free us from guiltiness by his intercession: he held his peace, that we might glory, that we by his grace are made righteous. And by this means was fulfilled that prophesy in Isa. 53. 7. that he should be led as a sheep to the slaughter. Yet in the mean season he witnessed that good confession, (whereof Paul maketh mention, 1. Tim. 6. 13.) not in words but in deed: not that he might thereby procure any thing privately to himself, but that he might thereby obtain pardon for all mankind.  
LUKE. 4. Then Pilate said. Sith Christ should bear the punishment for our sins, it was meet that he should first be cleared by the judges own mouth, that then it might appear that he was rather condemned for others, then for his own cause. But because that Pilate durst not dismiss him freely, because of the tumult of the people, he willingly took the occasion which was offered him, that he might refer him over to Herodes judgement. And this was that Herode, whose surname was Antipas, to whom the tetrarchy of Galilee was left, when judea should be made a part of the province of Syria, Archelaus being sent again to Vienna. And though that Luke will a little after show that Herode was appeased by this preset: yet his will was not so much to seek to get his favour, as to have an honest pretence to keep himself out of envy, and so to avoid the necessity of condemning of Christ.  
9 And when Herode saw jesus, he was exceedingly glad. Hereby it appeareth how drunk, or rather altogether mad, the wicked are made by their own pride. For though Herode would not acknowledge Christ for the son of God, yet he accounted him at the least for a Prophet, wherefore he was most wicked to be delighted with his reproaches & ignominy. But as if he had been injuried all that time, that he had not the sight of Christ, now he having him at his pleasure, triumpheth as a conqueror. We see also how the Prophets in whom the power of GOD doth shine, are loved of wicked and profane men. Herode had long wished to see Christ: Why did he not also desire to hear him, that he might profit by his doctrine? Namely, because that he had rather be a bare beholder of the divine power, then godlily & humbly to reverence it as he ought. And this is the wisdom of the flesh, so to seek out God in his works, that it may not become subject to his power: so to desire to see his servants, that it may avoid to hear him speaking by them. Yea, when Herode hoped for some miracle of Christ, he had yet rather to lie guilty at his feet, then to allow him to be a teacher. Wherefore it is no marvel if God should withdraw his glory from the ungodly, who would gladly have him to make them some sports as if he were some jester.  
11. And Herode despised him. It could not otherwise be but that Christ should be despised by this proud man, who pleased himself in his delights, kingly honour and richesse, for that he had then no other but a contemptible estate. Yet Herodes pride is not to be, excused, who shut up the way against the grace of God: and it is not to be doubted but that God, that he might plague his former slothfulness, purposely hardened his mind with such a sight. For he was unworthy to behold any spark of the heavenly glory which was in Christ: because that he had so long shut his eyes at the full light wherewith all his country had been lightened.  
And Luke declareth that Christ was not only despised of Herode alone, but of all his band of men: that we might know that it is rare for God to have his right honour in princes courts. For because that almost all courtiers are given to vain pomps, their senses are overwhelmed with so much vanity, that they do either carelessly despise the spiritual graces of God, or else they do pass by them with closed eyes. But by this contempt of Christ there is a new dignity purchased for us, so that now we are precious to God and to the Angels.  
12. They were made friends. In this, that Christ was a token or pledge of friendship made between the ungodly, let us learn how contemptible the children of God and religion itself are in the world. It is probable that where they were both puffed up with ambition, that they grew into some contention for the government: but what soever was the beginning of their dissension, neither of them would yield the least ioate of his right to the other in earthly affairs: yet because there was no account made of Christ, Pilate doth willingly send him over to Herode, and in like manner Herode sendeth him back to Pilate. So at this day we see when judges do contend and strive for thieves and other wicked men, the children of God are contemptuously rejected as things of nought. And the hatred of godliness doth oft reconcile the ungodly together, that they which before could agree in nothing, should conspire together to extinguish the name of God. And when the ungodly do on every side deliver the children of God to death, they do not purchase mutual friendship as with a great reward, but that which they think most vile, they do not hardly stick at, even as if a man should cast a crust of bread to a dog. But Christ by abolishing discords should conclude another peace amongst us: namely, that we being first reconciled to God might with a godly and holy consent partly help each others to maintain righteousness, partly that we might strive in brotherly duties and mutual humanity.  
matthew 27. Mark 15. Luke 23. 
15. Now at the feast, the governor was wont to deliver unto the people a prisonner, whom they would.  
16. And they had then a notable prisonner, called Barrabas.  
17. When they were then gathered together, Pilate said unto them: Whether will you that I let lose unto you Barrabas, or jesus which is called Christ?  
18. (For he knew well, that for envy they had delivered him.  
19 Also, when he was set down upon the judgement seat, his wife sent to him, saying: Have thou nothing to do with that just man: for I have suffered many things this day in a dream by reason of him.)  
20. But the chief priests and the Elders had persuaded the people that they should ask Barrabas, and should destroy jesus.  
21. Then the governor answered, and said unto them: whether of the twain will ye that I let lose unto you? And they said Barrabas.  
22. Pilate said unto them: What shall I do then with jesus, which is called Christ: They all said to him: Let him be crucified.  
23. Then said the governor: But what evil hath he done? Then they cried the more, saying: Let him be crucified.  
6. Now, at the feast Pilate did deliver a prisoner unto them, whomsoever they would desire.  
7. Then there was one named Barrabas, which was bound with his follows, that had made insurrects on, who in the insurrection had committed murder.  
8. And the people cried a loud, and began to desire that he would do as he had ever done to them.  
9 Then Pilate answered them, and said: Will ye that I let lose unto you the king of the jews?  
10. For he knew that the high priests had delivered him of envy.  
11. But the high priests had moved the people to desire that he would rather deliver Barrabas unto them.  
12. And Pilate answered, and said again unto them: What will ye then that I do with him, whom ye call the king of the jews?  
13. And they cried again, Crucify him.  
14. Then Pilate said unto them: But what evil hath he done? And they cried the more fervently: Crucify him.  
13. Then Pilate called together the high priests, and the rulers, and the people,  
14. And said unto them: Ye have brought this man unto me, as one that perverted the people: and behold I have examined him before you, and have find no fault in this man, of those things whereof ye accuse him:  
15. No, nor yet Herode: for I sent you to him: and lo, nothing worthy of death, is done to him.  
16. I will therefore chastise him, and let him louse.  
17. (For of necessity he must have let one louse to them at the feast.)  
18. Then all the multitude cried at once, saying: away with him, and deliver to us Barrabas,  
19 Which for a certain insurrection made in the city, and murder, was cast in prison.  
20. Then Pilate spoke again to them, willing to let jesus louse.  
21. But they cried, saying? crucify, crucify him,  
22. And he said unto them the third time: But what evil hath he done? I find no cause of death in him: I will therefore chastise him, and let him louse.  
23. But they were instant with loud voices, and required that he might be crucified: and the voices of them, and of the high prsestes prevailed.   
15. At the feast the governor was wont. Here is now described to us partly the unappeaceable cruelty of the priests, partly also the furious obstinacy of the people. For it must needs be that they both were wonderful mad, who were not satisfied with conspiring of the death of an innocent man, except that also in despite of him they should set a thief at liberty. Satan so casteth the ungodly headlong, that after they begin once to fall, they do abhor no wickedness be it never so detestable, but as men blinded and amazed they heap sins upon sins. It is not to be doubted, but Pilate that he might make them yield for shame, chose this most wicked man, against whom Christ being opposed, might be set free. And the heinousness of the crime whereof Barrabas was guilty, should have caused the people justly to have hated him, that at the least by comparison, Christ might be set free. But neither the priests nor the whole nation are afraid of any shame, but they desire that the seditious person and murderer should be given unto them. In the mean while we must consider the counsel of God, whereby it came to pass, that Christ, as the worst of all men, should be adjudged to the cross. The jews with a blind fury do rage against him: but because that God had ordained him to be a sacrifice for the washing away of the sins of the world, he also suffered him to be made inferior to a thief and a murderer. But to see the Son of God brought to this point, no man can rightly consider it without great horror, and loathing of himself, and detestation of his own sins. But hence also there springeth no small matter of comfort: for Christ is therefore drowned in the depth of ignominy, that by his dejection he might procure our ascension into the heavenly glory: therefore was he accounted worse than the thief, that he might gather us into the society of the Angels of God. This fruit if it be rightly esteemed, shall be enough and more then enough for the abolishing of the offence of the cross. Further, in that the governor was wont at the people's choice to set some one of the prisoners louse on the feast day, it was an example foolishly and wickedly brought in, to the manifest corruption of the worship of God. For there is nothing more unseemly, then to solemnise the holy days with freeing sins from punishment. For God hath therefore armed the magistrates with the sword, that they might severely revenge those sins which cannot be tolerated without the common danger. Whereby it appeareth that he would not be worshipped with the violating of his laws and punishments. But in this order do men profit, when they do rashly of themselves devise ways to serve God (when as nothing should be attempted but by the prescript rule of his word) that under the pretence of honour they do oft serve him with reproaches. Wherefore we must keep this sobriety, not to offer any thing to God, except that he require it. For he is so far from being delighted with profane gifts, that they do rather provoke his wrath.  
19 Also, when he was set down. Though that the meditation by day might have been the cause of that dream, yet without doubt pilate's wife suffered not these troubles naturally (as it doth daily befall to us) but by the special instinct of God. They have commonly thought that the devil suborned this woman, to the end that he might hinder the redemption of mankind. The which is not likely, when as by his drift the Priests and Scribes were so earnest to destroy Christ. Therefore is must rather be taken thus, that God the father divers ways approved the innocency of Christ, that it might appear that he died for the cause of others, even for ours. And therefore his will was, that he should be so oft cleared by pilate's mouth before he was condemned, that a lawful satisfaction for our sins might appear by his undeserved condemnation. But Matthew doth especially report this, lest any man should wonder at this so careful an endeavour of Pilate, while he striveth in the tumult of the people, for the life of a man despised. And certainly God by the troubles which his wife had in the night, stirred up him to defend the innocency of his Son: not that he would deliver him from death, but only that he might testify, that he was humbled to bear the punishment due to others which he had not deserved. But of dreams which are as visions I have spoken other where.  
20. But the chief priests. The Evangelist noteth the chief authors of the mischief: not that the people (which was pricked on forward by others) should be excused by lightness of credit: but that we might know that they were not of themselves bend against Christ, but while they sought to pleasure the Priests, they as well forgot all equity and modesty as their own salvation. And hereby we are taught how hurtful it is to have the ungodly in authority, who can easily turn the common people, (than whom nothing is more unconstant) hither and thither to any offence. The purpose yet of the Evangelist must be noted, that the people so earnestly desired to have Christ put to death, not that he was so odious amongst them, but because that the greater part ambitiously desiring to yield to their Prelates, without respect of equity, set their tongue as it were on sale to the ungodly conspiracy of a few.  
22. What shall I do then with jesus? Because that Pilate saw them so blind and mad, that with their great shame they doubted not to deliver so notable an offender from death: he endeavoureth by an other means to touch them, that so he might bring them back to the right way: for that the death of Christ should bring shame upon them, because that it was commonly reported of jesus that he was a king, and the Christ: as if he should have said: If you have no pity of the man, at the least have regard of your own honour: for strangers will commonly think that by the punishment of him all you are corrected. But the heat of their cruelty was not by this means appeased, but that they would go forwards rather to be enemies publicly to themselves, then privately to Christ. Therefore after Mark, that Pilate might urge them the more hardly, he sayeth that they also called jesus a king, declaring this title to be so common, as if it had been his usual surname. But all shame being cast a side, they do boldly urge the death, which drew with it the ignominis of the whole nation. john doth report their answer which our three do conceal: namely, that they have no king but Caesar. So they had rather be deprived of the hope of the redemption promised them, and to be brought into perpetual slavery, then to take the redeemer offered them from God.  
LV. 16. I will therefore chastise him, and let him lose. If that a light offence was committed not worthy of death, the Roman governors were wont to beat him which had so offended, with rods: and this kind of punishment was called a chastisement. Therefore Pilate doth unrighteously, who freeing Christ from all offence, would yet punish him as if he were convict of some small crime. For he doth not only testify that he found no fault in him worthy of death, but he saith that his innocency is without exception. Therefore why doth he whip him? But this is the use of earthly men, whom the spirit of God hath not confirmed in the constant way of righteousness, although they desire to maintain equity, they are enforced to yield to small injuries. And they do not only account this as a just excuse for them, that they fell not into a most grievous sin, but they do challenge themselves to be praise worthy for that their clemency, because they somewhat spared the innocent. But they do not consider that righteousness which is more precious than the life of men, is violated as well with rods as with the axe. As concerning the son of God, if he had been in this manner dismissed, he had borne the reproach of the rods without the work of our salvation: but on the cross, even as in a most royal chariot, he hath triumphed over his enemies and ours. But I do wish that the world were not at this day filled with many pilate's: for we do see that same fulfilled in the members which was begun in the head. With the same cruelty which the jewish priests cried out that Christ should be put to death, doth the Popish clergy persecute his servants. And many judges do willingly yield to their rage to make themselves their butchers: but they which do abhor to shed blood, that they may deliver the innocent from death, they do whip Christ himself the only righteousness of God. For what is it else, to compel the servants of God for the redemption of life to deny the gospel, but to make the name of christ subject to rods? In the mean season they pretend the violence of his enemies: as if that by this colour their faithless fearfulness were well covered: which if it could not be excusable in Pilate, it deserveth great detestation in them. But though our three Evangelists do omit this, yet it appeareth by john, that Christ was beaten with rods, when as yet Pilate sought to preserve his life, that the woeful sight might appease the rage of the people. Yet john addeth withal that it could not be appeased, until the author of life was put to death.  
Matthew 27. Mark 15. Luke 23. 
24. When Pilate saw that he availed nothing: but that more tumult was made, he took water, and washed his hands before the multitude, saying: I am innocent of the blood of this just man: look you to it.  
25. Then answered all the people, and said: His blood be on us and on our children.  
26. Then let he Barrabas lose unto them, and scourged jesus, & delivered him to be crucified.  
27. Then the soldiers of the governor took jesus into the common hall, & gathered about him the whole band.  
28. And they stripped him, and put upon him a scarlet roake.  
29. And plaited a crown of thorns, and put it upon his head, and a reed in his right hand, and bowed their knees before him, and mocked him, saying, God save thee king of the jews.  
30. And spitted upon him, and take a reed, and smote him on the head.  
31. Thus when they had mocked him, they took the robe from him, and put on his own raiment on him, and led him away to crucify him.  
32. And as they came out, they found a man of Cyrene, named Simon: him they compelled to bear his cross.  
15. So Pilate willing to content the people, loosed them Barrabas, and delivered jesus when he had scourged him, that he might be crucified.  
16. Then the soldiers led him away into the hall, which is the common hall, and called together the whole hand,  
17. And cladi●m with purple, & plaited a crown of thorns, and put it about his head.  
18. And began to salute him, saying: Hail king of the jews.  
19 And they smote him on the ●ead with a reed, and spat upon him, and bowed the knees, and did him reverence.  
20. And when they had mocked him, they took the purple off him, & put his own clothes on him, and led him out to crucify him.  
21. And they compelled one that passed by, called Simon of Cyrene (which came out of the country, and was father of Alexander and Ru●us) to bear his cross.  
24. So Pilate gave sentence, that it should be as they required.  
25. And he let lose unto them, him that for insurrection and murder was call into prison, whom they desired, & delivered jesus to do with him what they would.  
26. And as they led him away, they caught one Simon of Cyrene, coming out of the field, & on him they laid the cross to bear it after jesus.  
27. And there followed him a great multitude of people, and of women, which women bewailed and lamented him.  
28. But jesus turned back unto them, and said: Daughters of jerusalem, weep not for me, but weep for yourselves, & for your children.  
29. For behold, the days will come, when men shall say: blessed are the barren, and the wombs that never bore, and the paps which never gave suck.  
30. Then shall they begin to say to the mountains: Fall on us: and to the hills, cover us.  
31. For if they do these things to a green tree, what shallbe done to the dry?  
32. And there were 2. others which were evil doers, led with him to be slain.   
24. When Pilate saw. Even as the mariners after they have tasted the great force of the tempest, do at the last yield & suffer themselves to be driven into a contrary course: so Pilate seeing himself unable to appease the stir of the people, laying by the authority of a judge, he followeth their mad outcries. And though he had striven long to resist them, yet necessity doth not excuse him: for he should rather have suffered any thing then to have neglected his office. And his sin is not made the less by the childish ceremony which he used, for how should he wipe away the blot of the offence with a few drops of water, which no sacrifices could wash away? And it may be that he had but small regard to be cleared of his faults before God: but he showed the people this token of detestation, if it might fall out, that he might draw them to repent for their fury, as if he had said thus: Behold you compel me to an unrighteous murder, to the which I am brought with fear & horror. Therefore what shall become of you, & what great vengeance of God doth remain for you, who are the chief authors of it? But what purpose so ever Pilate had, yet god would by this means declare the innocency of his son, whereby it might the better appear that our sins are condemned in him. The chief and only judge of the world is set before the tribunal seat of an earthly judge: he is condemned to the cross as a wicked man: and also he is set in the midst between two thieves, as if he were the captain of them. The loathsomeness of such a spectacle might at the first sight much trouble the senses of men, if this reason were not considered, that the punishment which was due to us, was laid upon christ, that the guiltiness being now taken away, we should not doubt to come forth into the presence of the heavenly judge. Therefore the water which nothing prevailed Pilate for the washing away of his faults, should avail at this day to an other use, that it may purge our eyes from all impediments, that thereby they may in the midst of damnation clearly behold the righteousness of Christ.  
25. His blood be on us It is not to be doubted but that the jews carelessly cursed themselves, as if their cause were good before god: but an unadvised zeal carried them headlong so far, that they committing a sin unpardonable, should also by a solemn curse, cut themselves from all hope of forgiveness. Hereby we do gather how carefully all unadvised rashness must be taken heed of in all judgements. For where men dare without regard of examination do this or that as they please, at the length from a blind headiness, it is necessary that they should fall into madness. And this is the just vengeance of God, whereby he plagueth their pride, which vouchsafe not to make choice of right or wrong. The jews thought that by killing Christ they should do God good service: but whence cometh this wicked error, but of their ungodly stubbornness & contempt of God himself? Wherefore they are worthily thrown into this madness, that they might purchase themselves their utter destruction. But where the question is of the worship of God and of his holy mysteries, let us learn to open our eyes, and reverently and soberly seek to know the cause, least hypocrisy & audaciousness should make us to be as amazed men without wit. And as god never suffereth this cursed speech to come out of the mouth of the people, except their impiety had first been desperate: so he doth after justly revenge the same by fearful and unwonted means, & yet by an incredible miracle he reserved some remnants to himself, least that his covenant should be extinguished by the destruction of the whole nation. He had adopted to himself the seed of Abraham, that it might be a chosen nation, a priestly kingdom, a holy portion and inheritance. Now that the jews as it were with one voice, do conspire the refusal of so great grace, who would not say that the whole nation should be pulled up by the roots out of the kingdom of God? But God in their infidelity doth make manifest the steadfastness of his faith: and that he might declare that he made not his covenant in vain with Abraham, he exempted them whom he had freely chosen, from that general destruction: so his truth doth always go far beyond all lets and stops of the unbelief of man. 26. Then let he Barrabas lose unto them. Our three Evangelists do not set down that which john recordeth, that Pilate went up into his judgement seat, that he might thence give his sentence: for they do only declare that he was won by the desire and the confused tumult of the people, to deliver Christ without cause to death. Yet both is to be noted, that his assent should be wrested out of him against his will, and yet that he should become the judge to condemn him, whom he pronounceth to be innocent. For except the son of God had been pure from all sin, by his death we should not have been cleansed. Again, if he had not been pledge for the punishment which we had deserved, we had been still entangled in the guiltiness of our sins. Therefore God would have his son condemned in solemn manner, that he might by his grace set us free. But the cruelty of the punishment doth no less avail to the strengthening of our faith, then with the fear of God's wrath to terrify us, and with the feeling of our sins to humble us. For if we desire to profit rightly in meditating of the death of christ, it is meet to begin there, that for the greatness of the punishment which he sustained, we should be afraid of our sins. So it shall come to pass that we shall not only loath & be ashamed of ourselves, but as men wounded with great sorrow, with that earnestness which is meet we should seek for help, and withal we should fear as men amazed. For our hearts should be harder than stones, if we should not be thoroughly wounded with the wounds of the Son of God: If we should not hate and detest our sins, for the washing away of the which, the Son of God suffered so great pains. But as the horrible vengeance of God doth here manifest itself, so on the other part we have most plentiful matter for our comfort set before us. For it is not to be feared that our sins should come any more before God to be judged, from the which the Son of God hath freed us with so precious a reward. For he did not only die a common manner of death, that he might purchase life for us, but together with the cross, he took our curse upon himself, lest any uncleanness should any more remain in us.  
27. Then the soldiers of the governor, took jesus into the common hall, and gathered about him the whole band. This heaping up of reproofs is not set down in vain. That God should set forth his only begotten son to bear all kind of reproaches, we know that it was not any matter of sport or game. Therefore first it is meet to consider what we have deserved, than the recompense which Christ offered, should stir us up to hope well. Our filthiness deserveth that God should abhor it, and that all the Angels should spit upon us. But Christ, that he might bring us into the presence of his father, pure, and without spot, would himself be spit upon and defiled with all reproaches. Wherefore that ill favoured kind of dealing which he once suffered upon the earth, doth now purchase us favour in heaven, & also restoreth the image of God, which was not only defiled, but almost blotted out with the pollutions of sin. Hear also doth the inestimable mercy of God clearly show itself, that for our cause he would thus far cast down his only begotten Son. By this example Christ proved his marvelous love towards us, in that he would refuse no kind of ignominy for our salvation. But these things need rather secret meditation, then to be adorned forth with words. In the mean while we are taught not to measure the kingdom of GOD by fleshly senses, but by the judgement of faith and of the spirit. For so long as our minds shall be settled in the world, it shall not only seem contemptible to us, but also full of shameful reproaches: but assoon as they shall be lift up into heaven by faith, they shall not only behold the spiritual majesty of Christ, the which shall blot out all the shame of the cross, but the spittings, whippings, buffetings and other reproaches shall lead them to behold his glory, as Paul teacheth the Phil. 2. 10. 8. that there was given unto him a name and great power, that before him every knee should bow, because that he willingly humbled himself to the death of the cross. Wherefore if the world doth also at this day scorn at Christ, let us learn by the height of faith to overcome these offences: neither let us regard what the ungodly shall wickedly ascribe unto Christ, but with what ornaments the heavenly father shall cloth him, with what sceptre and with what crown he shall adorn him, that he may be placed not only far above men, but also far above all the Angels. There is no great account to be made of that matter, where Mark putteth purple in stead of scarlet. It is not probable that Christ was appareled with any costly garment. Whereby we do gather that it was not purple, but such as was somewhat like it: even as the Painter in his pictures doth imitate the truth.  
32. They found a man of Cyrene. By this circumstance there is set forth the extreme cruelty aswell of the jewish nation as of the soldiers. It is not to be doubted, but that the evil doers were wont to bear their own crosses even to the place of execution: but when as none but strong thieves were wont to be crucified, they were able to bear such a burden: the estate of christ was far otherwise, that the very weakness of the body might plainly show that he was a lamb to be sacrificed. Also it may be, that he being maimed with whips, & hardly oppressed with many injuries, fell down under the burden of the cross. The Evangelists do report that a husbandman, & one of no account, was constrained by the soldiers to bear the cross: because that manner of punishment was so detestable, that they thought they all should be defiled if they should but only touch it. But he, who of the basest sort of the people was enforced to so vile & infamous an office, doth God nobilitate by his preachers: for it is not in vain that the Evangelists do not only set down his name, but also his country & children. Neither is it to be doubted but that God would by this beginning admonish us, when we are of ourselves of no account nor estimation, we shall get dignity and fame by the cross of his son.  
LV. 27. And there followed him. Though that all the people had openly condemned Christ with one voice, yet we see that some forgot not his doctrine & his miracles: so in that miserable dissipation God reserved some small remnants unto himself. And though the faith of these women was weak, yet it is to be supposed that the seed of piety was hidden in them, which afterwards in time convenient sprang forth. In the mean while their weeping availed to the condemnation of the wicked & unspeakable cruelty of those men, which with the Scribes & Priests had conspired to put Christ to death. But Luke had an other purpose: namely, that we might know, while the people in their wickedness do confusedly triumph, as if they had shaken off the bridle, that God is not as an idle beholder of that which is done, but he sitteth in heaven as a revenger, who will presently take vengeance of their unjust cruelty: neither is his vengeance therefore to be despised, because it is deferred unto a time convenient, but before it appeareth, it must be feared.  
28. Weep not. Some thought that the women were reproved, because that foolishly and of an unadvised affection they powered forth their tears in vain. But Christ doth not simply reprove them, as if their weeping were ill and without reason: but he forewarneth them, that they have far greater cause to weep for the horrible judgement of GOD, which hangeth over them: as if he should have said that his death was not the end, but the beginning of sorrows to Jerusalem and to all that nation: and thus he declareth that he is not so cast out to the pleasure of the ungodly, but that God hath a care of him. For by the punishment which afterward followed, it doth plainly appear that the life of Christ was dear to God the father, even then when all men thought that he was utterly forsaken & cast off. And these words do declare how strong & courageous Christ was, for he could not have spoken this, but that he went constantly & without fear to death: but it especially tendeth to this, that God yet regarded him even in that deformed and base estate: but the wicked which now do proudly triumph as conquerors, shall not long enjoy their mad joy, for shortly after there shall come a wonderful change. This doctrine is also profitable for us at this day, while we acknowledge that Christ was no less beloved to the father, because that he was without his help for a time: but he set so much by our salvation, that he spared not his only begotten son. And by this he hath given a notable example, when as he utterly overthrew the holy city, and where he had only made choice of a sanctuary for himself, and destroyed it together with the inhabitants of the same. Hereof let us learn to take occasion to meditate of the death of Christ. For when as God so severely revenged the same, he would never have suffered his son to have suffered it, but to the end he might be a sacrifice for the sins of the world.  
29. For behold the days will come. He denounceth that there is at hand no common plague, but so terrible as hath not before been heard of, in the which the vengeance of God should openly be seen, as if he should have said, that that nation should not be consumed by one only kind of destruction, but that it should be overthrown by a manifold heap of great evils, so that it should be much better to be overwhelmed with the ruins of the mountains, or to be swallowed up in an earthquake, then to waste away amongst the severe torments of a long destruction. And these threats fell not away in vain: but the cruelty itself which fell out far exceeded this lightning of words, as it appeareth by josephus. Further, where these were speeches of extreme desperation, to wish to be covered with the mountains, and to curse the fruit of the womb, Christ doth by these words teach that the jews shall feel at the length, that they do not make war with a mortal man, but with God. So the enemies of God do receive a just reward of their sacrilegious fury, so that they should in vain desire to oppose the earth as a buckler against the vengeance of God, who before durst be so bold as to strike at heaven itself.  
31. If they do these things to a green tree. Christ by this sentence doth declare that neither his death shallbe unrevenged, neither that the jews whose wickedness was full ripe, yea half rotten should stand long, and by a common similitude he proveth that it cannot be, but that the fire of the wrath of God should presently devour and burn them up. We know that the use is first to cast dry wode into the fire: if that the moist and the green be burnt, much less shall the dry be spared at the length. Further, the word They do, may be expounded indefinitely in this sense. If the green wood be cast into the fire before the time, what think you shall become of the dry and of the old? Except that any man had rather to compare men with God: as if Christ should have said, the wicked which are like unto dry wood, when they have unjustly destroyed the righteous, have their turns prepared for them by God: for how should they which were before appointed to destruction, escape the hand of the heavenly judge, who for a time giveth them so great liberty against the good and innocent? But which of the two ways soever it be taken, the sum is, that the lamentation of the women was preposterous, except that withal they did wait for, & fear the horrible judgement of God, which hangeth over the ungodly. And as oft as the bitterness of the cross is troublesome to us beyond measure, it may be mitigated by this comfort, that God who now suffereth his children to be afflicted unjustly, will not at the length suffer that the wicked shall go away unpunished.  
And if this hope should not uphold us, we should of necessity fall down under the afflictions. For though it is natural and more usual to make a fire of dry wood then of moist, yet God followeth an other order: for while he granteth the reprobate to be at quiet rest, he exerciseth his with divers troubles: and therefore their estate is the more miserable, if it should be esteemed of, as it doth presently appear. But this is a ready remedy, if they will patiently wait for the whole course of God's judgement. For so it shall comfort them to see the wicked gain nothing by their small delay: for where God shall humble his faithful ones with his fatherly rods, he will rise with a drawn sword against them, whose sins he seemeth for a time not to observe.  
matthew 27. Mark 15. Luke 23. 
33. And when they came to the place called Golgotha, (that is to say, the place of dead men's skulls.)  
34. They gave him vinegar to drink, mingled with gall, and when he had tasted thereof, he would not drink.  
35. And 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 divided my garments among them, and upon my vesture did cast lots.  
36. And they sat & watched him there.  
37. They set up also over his head his cause written. THIS IS JESUS, THE KING OF THE Jews.  
38. And there were two thieves crucified with him, one on the right hand, and an other on the left.  
22. And they brought him to a place named Golgotha, which is by interpretation, the place of dead men's skulls.  
33. And they gave him to drink wine mingled with Myrrh: but he received it not.  
24. And when they had crucified him, they parted his garments, casting lots for them, what every man should have.  
25. And it was the third hour, when they crucified him.  
26. And the title of his cause was written above. THE KING OF THE Jews.  
27. They crucified also with him two thieves, the one of the right hand, the other of his left.  
28. Thus the scripture was fulfilled which sayeth: And he was counted among the wicked.  
33. And when they were come to the place which is called calvary, there they crucified him, and the evil doers: one at the right hand, and the other at the left.  
34. Then said jesus: Father forgive them, for they know not what they do. And they parted his raimi● and cast lots.  
A little after.  
33. And a superscription was also written over him in Greek letters, and in Latin, and in Hebrew: THIS IS THE KING OF THE Jews.   
33. And they came to the place. jesus was led to that place, where as the evil doers were wont to be put to death, that thereby his death might be made the more reproachful. And though that was done according to the custom, yet it is meet more deeply to consider the purpose of God. For his will was that his son should be cast out of the city, as one unworthy of the company of men, that he might receive us into his heavenly kingdom with the Angels. Therefore the Apostle in the Epistle to the Hebr. 13. 12. apply this to the old figure of the law. For as God commanded that the bodies of the beasts should be burnt without the host, whose blood was brought into the sanctuary for a sacrifice: so he saith, that Christ went out of the gate of the City, that by taking up the curse which pressed us, he might be as one cast away, and by this means he might wash away our sins. And the more ignominy and reproach he bore before the world, the more acceptable & noble a spectacle he showed in his death both to God & Angels. For the filthiness of the place was no hindrance, but that he might there erect a glorious ensign of his victory: neither the stink of the carcases which lay there, could stop the sweet smell of his sacrifice from favouring throughout the whole world, and piercing up even into heaven.  
34. They gave him vinegar. Though the Evangelists do not so curiously set down all particulars in their order, so as the very moments of times might certainly be noted: yet I do by probable reason conjecture, that before the Lord should be life up upon the cross, according to the custom, there was given unto him out of a cup wine mixed with myrrh, or what mixture soever it was, which was made, as it appeareth of gall also and vinegar. It is thoroughly agreed upon almost amongst all the interpreters, that this was not that drink, whereof john maketh mention, and whereof I shall speak a little after. This I do only add, that I do think that there was a cup offered to the Lord, when he should be crucified: and after that the cross was lifted up on high, than it was given unto him in a sponge. But when he should begin to ask for drink. I am not so curious to search, yet if we do compare all things together, it seemeth by reason that after he had refused that bitter confection, it was again thrust upon him in mockery. For afterward Matthew addeth, that the soldiers giving him drink, upbraided him, because that he could not deliver himself from death. Whereby we do gather that this medicine being offered him, they scorned at the weakness of Christ, because that he had complained that he was forsaken of God. As concerning the history set down by john, it is sufficient to note this one thing, that Christ for the cooling of his thirst asked, that some common drink might be given him, and there was thrust upon him vinegar mixed with myrrh & gall to hasten his death. But he bore those torments patiently, so that for weariness of the sorrow, he sought not to have his death hastened. For this also was a portion of his sacrifice and obedience, to bear the delay of the pain even to the utmost. Further, they are deceived in my judgement, which do reckon the vinegar amongst the other torments inflicted upon the son of God. Their conjecture is more probable to me, which do think that this kind of drink was good for to void blood, and therefore it was wont to be given to evil doers, that their death might be the more speedy: therefore Mark calleth it wine mixed with myrrh. But Christ (as I touched even now) not so much for the offence of the bitterness refuseth the wine or vinegar, as that he might show himself quietly to go forward to death, according to the commandment of the father, and that the impatiency of the sorrow drive him not headlong. Neither is that any hindrance, which john sayeth, that the Scripture was fulfilled. Psalm. 69. 22. In my thirst they gave me vinegar to drink. For they both do very well agree: that it was given then as a remedy to end the torments of slow death: and yet that Christ was hardly afflicted by all means: so that the very easing of it also might be a portion or increase of the sorrow.  
35. They parted his garments. It is certain that the soldiers did this also of custom, that they parted amongst them the spoils of a man condemned. It may be that this one thing was extraordinary, that they cast lots for his coat without seam. But though nothing befell to Christ in this matter, but that which all condemned men did suffer, yet this history is worthy to be much marked. For the Evangelists do set before us the son of God naked without his garments, that we might know that great riches are gotten for us by this nakedness, which shall adorn us before God. Therefore God would that his son should be stripped naked, that we being clothed with his righteousness, & with plenty of all good things without fear might appear with the Angels, whom before a vile filthiness in a torn habit kept from entrance into heaven. Christ himself suffered his garments to be taken from him, as a pray, that he might enrich us with the riches of his victory. Further, where Matthew saith, that so the prophesy of David was fulfilled, Psa. 22. 19 They divided my garments amongst them. etc. must so be understood, as that was performed literally (as they say) and indeed in Christ, which David metaphorically and under a figure complaineth of, as done to him. For David by the word garments meaneth his goods & his honours: as if he should have said, that while he lived and had his sight, he was made a prey to his enemies, who ran into his house, and were so far from sparing those goods which were left, that they also spoiled his wife. This cruelty he amplifieth by a metaphor, writing that his garments were divided by lot. And where he was a shadow and an Image of Christ, that which christ should suffer he foretold by the spirit of prophesy. Wherefore in his person this also is notable, that the soldiers spoilt his apparel: for by this spoiling we do know those signs & notes, wherewith he was sometime adorned. And also the offence is taken away, which otherwise might in the wisdom of the flesh have been conceived of his nakedness: for he suffered nothing which did not truly and properly beelong to the person of the Redeemer, as the holy Ghost before declared.  
MAR. 25. And it was the third hour. This seemeth not to agree with the testimony of john: for he saith, that Christ was condemned about the sixth hour. But if we consider that which is manifest by other places, the day was divided into four parts, and that every of the parts were called by the name of the first hour of the beginning of the same, it will not be hard to be answered. The whole mean time from the rising of the sun even to the second part, they did call the first hour. The second part unto the midst of the day, was with them the third hour. The sixth hour beginning at the mid day, continued to three or four of the clock in the after noon. Therefore when the jews saw that Pilate deferred the time, and that now the mid day was at hand, john saith, that they cried out the more earnestly, lest the whole day should escape away. But that letteth not but that the Lord was crucified about the end of the third hour. For it is evident enough, after his tumultuous condemnation, that he was suddenly carried away, the jews had so earnest: desire to put him to death. Therefore Mark meaneth not the beginning of the third hour, but the end. And this is the more likely to be true, that Christ hung not above three hours upon the Crosse.  
LV. 34. Then jesus said. By this speech Christ proved himself to be that meek and gentle Lamb, which should be led to be slain, as Isaiah the Prophet had witnessed, 53. 7. For he doth not only leave off revenge, but he commendeth to God the father the salvation of them, of whom he is most cruelly vexed. This had been a great thing, to think nothing of revengement: as Peter when by his example exhorteth us to patience, saith, that he gave not rebuke for rebuke, neither revenged his own injuries, but was content with this alone, that he had God for a revenger, 1. Pet. 2. 23. But this was a far greater and more excellent virtue, to pray to God that he would forgive his enemies. If any man doth think that this doth not sufficiently agree with that saying of Peter, which I cited even now, there is an answer ready for it. For where Christ was led by a merciful affection, to entreat god to pardon his persecutors: it is no let, but that he might commit himself to the just judgement of God, which he knew to be appointed for the reprobat & the obstinate. When Christ therefore saw that partly the jewish people, partly the soldiers were mad against him in a blind heat, though their ignorance was not to be excused, yet he taketh pity upon them, so that he himself prayeth for them. Yet sith he knew that God would be a revenger, he leaveth the judgement to him against the reprobate. And in this manner should the faithful temper their affections in bearing of afflictions, that they should desire that their persecutors might be saved: and yet that they should not doubt but that their life is under the defence of God: and resting upon this comfort, that at the length the wicked shall not go forward in their lust unpunished, they shall not faint under the burden of the cross.  
Luke doth now set before us an example of this moderation in our guide and master: for when as he could have cursed his persecutors to destruction, he doth not only abstain from cursing: but also he prayeth for their good. And it is to be noted, if at any time the whole world should rise up against us, and endeavour by violence to overwhelm us all, this is the best remedy to overcome this temptation, if at any time we do think of their blindness, which do oppose themselves against God in us. For so it shall come to pass, that the conspiracy of many against us left alone and forsaken, shall not trouble us above measure. As again daily use doth show how strong an engine it is to shake the weak with, when they see themselves assaulted of a great multitude. Therefore if we will learn to arise up to God, it shall be an easy matter for us, as it were from an high to despise the ignorance of the unfaithful: for howsoever they do excel in forces and great bands, yet they know not what they do.  
But it is likely that Christ prayed not generally for all men, but only for the simple people, who were carried by an unadvised zeal, and not by deliberate wickedness. For as there was no hope left of the Sribes and Priests, so he should have prayed for them in vain. And without doubt, because the heavenly Father heard this prayer, hereof it came to pass that many of the people, which had shed blood, did afterwards believe.  
37. They set up over his head. That which Matthew and Mark do touch briefly, Luke doth set forth more expressly, that the title was written in three languages. Also john doth declare it more at large. Wherefore let the readers see there, that which here I do omit for brevity sake. I will only say, that this was not done without the providence of God, that the death of Christ should be celebrated in three languages: for though pilate had no other purpose, then reproachfully to touch the jewish nation, yet God had a further regard. For in this, as it were by prophesy he declared that the death of his son should be renowned every where, that all people in all places might know the king promised to the jews. But this was no lawful preaching of the Gospel: for Pilate, whom GOD appointed to give testimony to his son was a man unworthy: but that which was to be done by the true ministers was shadowed out in Pilate. To be short, he may be accounted such a preacher of Christ, as Caiaphas was a Prophet.  
38. Then they crucified. This is added to the heap of extreme shame, that Christ is hanged in the midst between two thieves: for they gave him the chief Place, no otherwise then to the Prince of thieves. If he had been crucified alone, his cause might seem to have been separate from other evil doers: but now he is not only thrust in amongst them, but he is lifted up on high, as if he were the most detestable of all. Wherefore Mark to this purpose applieth the prophesy of jesaiah, 53. 12. He is accounted with the wicked. For in this the Prophet doth especially make mention of Christ, not that he should by a royal pomp deliver his from death, but because that he should bear the punishment due to their sins. Therefore that he might deliver us from guiltiness, this manner of sacrifice was necessary, that he might submit himself into our place. And here is to be seen how horrible the weight of the wrath of God is against sins, for the appeasing whereof it behoved Christ the eternal righteousness to be thrown into the order of thieves. Here is also set forth the incomparable love of Christ, who that he might gather us to the company of the holy angels, did abide to be accounted one of the evil doers.  
Matt. 27. Mark. 15. Luke. 23. 
39 And they that passed by reviled him, wagging their heads.  
40. And saying, Thou that destroy'st the temple, and buildest it in three days, save thyself: if thou be the son of God, come down from the cross.  
41. Likewise also the high Priests mocking him, with the Scribes & Elders, and Pharises said,  
4●▪ He saved others, but he cannot 〈◊〉 himself: if he be the king of Israel, let him 〈◊〉 come down from the cross, and we will believe him.  
43. He trusteth in God, let him deliver him now, if he will have him: for he said, I am the son of God.  
29. And they that went by, railed on him, wagging their heads, and saiinge, hay, thou that destroyest the temple, & buildest i● in three days.  
30. Save thyself, and come down from the cross.  
31. Likewise also even the high priests mocking, said among themselves with the Scribes, He saved other men, himself he cannot save.  
32. Let Christ the king of Israel now come down from the cross, that we may see, and believe. They also that were crucified with him reviled him▪  
35. And the people stood & beheld: and the rulers mocked him with them, saying, he saved others: let him save himself, if he be the Christ, the chosen of God.  
36. The soldiers also mocked him, and offered him vinegar.  
37. And said, if thou be the king of the jews, save thyself.  
A little after.  
39 And one of the evil doers which were hanged, railed on him, saying, if thou be the Christ, save thyself and us.  
40. But the other answered, and rebuked him, saying, fearest thou not God, seeing thou art in the same condemnation?  
41. We are in deed here righteously: for we receive thing worthy of that we have done: but this man hath done nothing amiss.  
42. And he said unto jesus, Lord remember me, when thou comest into thy kingdom.  
43. Then jesus said unto him, verily I say unto thee, to day thou shalt be with me in paradise.   
39 And they that passed by. These circumstances do contain great matter: for here is set before our eyes the humbling of the Son of God into the lowest degree, whereby it may the better appear how much our salvation cost him: and withal considering that by right all those pains were due to us, which he bore, we should be more & more stirred up to repentance. For in this spectacle God doth openly reveal to us, how miserable our estate should have been, if we had not had a redeemer. But whatsoever things Christ bore upon him, must be applied to the comforting of us. And certainly this contention was harder than all the torments, that all men vexed him with checks and taunts, as if he were rejected and forsaken of God. And therefore David, Psal. 22. 7. 8. 9 bearing the person of Christ, in all his troubles he doth especially bewail this. And truly there is nothing that doth more sharply wound the minds of the godly, then that the wicked for the weakening of their faith do upbraid them as left destitute of the help and grace of GOD. This is that sharp persecution, wherewith Paul, Gal. 4. 29. saith, that Isaac was vexed by Ishmael: not that he raged against him with sword & force of arms: but because that he deriding the grace of GOD, attempted to overthrow his faith. David also first, and then Christ, suffered these temptations, lest they should terrify us at this day by their novelty. For the wicked shall never be wanting, who will triumph over our miseries. And this is a common devise of Satan (so oft as God doth not comfort us according to our desire, but hideth his help a little) to object, that our hope is in vain, as if that his promise were of no effect.  
40. Thou that destroyest the Temple. They do charge Christ's doctrine with vanity, because that now when it is necessary, he doth not show in deed that power, which he callenged to himself. But if that a desire to speak evil, had not deprived them both of wit and judgement, shortly after they might have easily seen the truth of that saying. Christ had said, destroy you this Temple, and in three days I will raise it up. Now they do make a proud triumph at the beginnings of the ruin, and they look not, or the end of the third day. Such insolency do the wicked use against all the children of God, while under the pretence of the Cross, they do endeavour to cut them off from the hope of the life to come. Where is (say they) that immortal glory, which credulous men do so foolishly boast of when as the most of them do lie without glory and despised, others do live poorly, others do hardly draw their breath under continual troubles, others are tossed with flyings and banishments, others do pine away in prisons, others are burnt and brought to ashes: So the present corruption of the outward man doth blind them, that they do imagine the hope of the renewing of the life to come to be vain and ridiculous. But we must wait for the time appointed of the promised building, neither must we bear it grievously, if we be now crucified with Christ, that we may be afterwards partakers of his resurrection.  
If thou be the Son of God. The ungodly do require of Christ such a testimony of his power, that by proving himself to be the Son of God, he should cease to be the son of God. Upon this condition he became man, and came into the world, that by the sacrifice of his death he might reconcile men to God the father. Therefore that he might be showed to be the son of God, it was necessary for him to hang upon the cross. Now these reprobates do deny the redeemer to be in the place of the son of God, except he descending from the cross, should renounce the commandment of the father, and rejecting the washing away of sins, should cast off the office laid upon by God. But let us hereby learn to strengthen our faith: because that the son of God for the work of our salvation would remain, fastened to the cross, until that partly with most cruel torments of the flesh, partly with horrible anguishes of the spirit he should suffer death itself. And lest it should befall to us, to tempt God in like manner as we see these men did, let us suffer God so oft as it shall so seem good unto him, to hide his power, that again according to his own pleasure he may execute the same conveniently. There appeareth the same wickedness in the other objection, which presently followeth. If he be the king of Israel, let him now come down from the cross, and we will believe him. For it was not meet for them to accept of any other king, but such a one as was described by the Prophets: But Isaiah expressly 53. and Zachariah, 9 9 do describe Christ to be without form, afflicted, condemned & accursed, broken, poor & contemned, before that he should enter into his royal throne. Therefore the jews do preposterously desire one unlike to him, whom they would acknowledge for a king: for so they do declare, that they have no regard of that king, whom God had promised to give them. But on the contrary side (that our faith may wholly be reposed in Christ) let us seek for help in his cross. For he cannot otherwise be accounted for the lawful king of Israel, but by performing all the parts of a Redeemer. And hereby we do gather how dangerous a thing it is by wandering after our own devices to departed from the word of God. For because that the jews imagined to have such a king as their wit had devised them, they refused Christ crucified, because they thought it an absurd thing to believe in him: but to us it is the best & chief reason of our belief, because that for our cause he willingly submitted himself to the ignominy of the cross. 42. He saved others. This unthankfulness is not to be excused, that they being offended with the present abasing of Christ, do make no account of all those miracles, which he before had wrought in their sight. They do confess that he had saved others: by what power? or by what means?  
Why do they not at the least in this behalf reverence the manifest work of God? But because they do maliciously choke, yea, as much as lieth in them, they do endeavour to quench the light of God, which shone in the miracles, they are unworthy to judge aright of the infirmity of the cross. Because Christ doth not presently deliver himself from death, they do upbraid him of weakness. And this is too usual amongst all the wicked, to measure the power of God by that which is presently seen, that whatsoever he doth not, they think he cannot do: and therefore they do charge him of weakness, so oft as he doth not obey their perverse desire. But let us note, that Christ when he easily could, did not presently deliver himself from death, but because he would not. And why doth he for a time neglect his own safeguard, but because he had more regard of the salvation of us all? Why would he not deliver himself, but that he might deliver us all? Therefore we see that those things, which do make well to the edification of our faith, the jews through their own malice drew to the maintenance of their unbelief. 43. He trusteth in God.: Satan hath, as I said before, this most sharp dort of temptation, while he feigneth that God forgetteth us, because that he doth not help us speedily and in the very point of time. For when god waiteth upon the salvation of his children, and doth not only help them in time convenient, but also preventeth their necessity (as the scripture doth every where declare) he seemeth not to love them, whom he helpeth not: And so by this logic he leadeth us into despair, that we do trust in the love of God in vain, where his help doth not appear openly. And as he prompteth our minds with this kind of fallacy, so he suborneth his ministers, which shall argue that God hath no regard of our safeguard, but rejecteth us, because he deferreth his help. Therefore it behoveth us to refuse this argument as faulty, that they are not beloved of God, whom he seemeth to forsake for a time. Nay, there were nothing more absurd, then to tie his love to every point of time. God promiseth that he will be our deliverer: but if sometime he should seem to wink in our adversities, the delay must be borne with patience. Wherefore it is contrary to the nature of faith, for them to urge that adverb now, whom God by the cross and troubles frameth to patience, and stirreth up to prayers, and to call upon his name: when as these are rather testimonies of his fatherly love, as the Apostle in the Epistle to the Hebrews, 12. 6. declareth. And this was especially to be seen in Christ, though he was the beloved son, yet was he not delivered from death, until he had borne the punishment due to us: for by that price were we redeemed to salvation.  
Wherefore the Priests again do deal perversely, when they do conclude that he is not the Son: because that he supplieth that roum appointed him of his father.  
44. That same also the thieves cast in his teeth. Matthew and Mark by Synecdoche do attribute that to the thieves, which was proper only to one of them, as it appeareth by Luke. Neither may this speech seem strange: for the two Evangelists had no other purpose then to declare that Christ was railed upon on every side, so that even the thieves spared him not now when he was half dead. Even as David in the Psalm, 22. 7. 8. beewayling his calamities, doth thereof ●●ke occasion to amplify the grievousness of them, for that he was made the shame of all men, and the contempt of the people. And though they do omit a history worthy to be remembered, which Luke reporteth of the other thief: yet there is no absurdity in that, which they do say, that Christ was derided of all, yea even of the very thieves. For it is not spoken of every particular person but of that kind of men. Now therefore let us come to Luke.  
LV. 39 And one of the evil doers. By this reproach, which the Son of God suffered of the thief, great honour is gotten for us amongst the Angels, that they should acknowledge us for their brethren. But in the mean while here is set before us an example of furious obstinacy in this wretched man, seeing that he ceaseth not to vomit out blasphemies with cruelty in the midst of his afflictions. So desperate men, which cannot escape the torments, do use buy frowardness to seek revenge. And though he upbraideth Christ, that he could neither save himself nor others, yet this objection striketh at God himself. As the wicked, so oft as they obtain not what they desire, they would willingly pull God out of heaven. It was meet that they being tamed with afflictions, should become gentle: but hereby it appeareth, how the hardness of the evil heart was hardened, which could be bowed by no punishments.  
40. But the other answered. There is in this miserable man set before us a rare example of the unhoped for and incredible grace of God, partly because that suddenly at his death he is changed into a new man, and is drawn back even from the very hells to heaven: Then because that he obtained in a moment forgiveness of all his sins, wherein he had been drowned all his life, and so he is received into heaven before the Apostles and the first fruits of the new Church. first therefore in the conversion of this man, there doth clearly appear a notable token of the grace of God. For it came not of the proper instinct of the flesh, that he cast off the great cruelty and proud contempt of God, that he should presently repent, but he is brought under by the hand of God: as all the scripture teacheth that repentance is his work. And this grace is so much the more excellent, because that it befell beyond all men's hope. For who would over have thought that the thief at his last breath should not only become a godly worshipper of God, but a singular master of faith and piety to the whole world: so that we also from his mouth may learn a rule of a true and lawful confession? And this he uttered as the first fruits of his repentance, that with a sharp reprehension he reproved the ungodly frowardness of his own fellow: then he addeth this as the second, humbling himself with a free confession of his own sins, and attributing to Christ the praise due to his righteousness. Afterwards he testifieth a wonderful faith, casting himself wholly and his salvation into the defence of Christ, whom yet he saw hanging upon the cross and ready to die.  
Fearest thou not God? Though interpreters do wrest these words diversly, yet the simple meaning of them seemeth to me to be thus, what meaneth this, that this condemnation compelleth thee not to fear God? For the thief doth thereof take occasion to exaggerate the hardness of his fellow, because that he being brought to extreme necessity, doth not so begin to fear God. But that all ambiguity may be taken away, the readers are to be admonished, that this arrogant and wicked raylet, who thought to have passed with his scoffing without punishment, is called back to the judgement seat of God: for though he had been all his life without feeling, it behoved him then to tremble, when he felt the hand of God armed against him, and shortly after he was to yield a reckoning of all his offences. Therefore it was a sign of a desperate and a devilish obstinacy, when God held him tied up to the last judgement, not then to come to a right mind: for if there had been any drop of piety in the heart of the man, he should at the least be enforced to gather himself to the fear of God. Now we understand the meaning of the words, that they are desperate and without all fear of GOD, which are not amended by punishments. En to auto crimats. I do interpreat not for the same, but to be in the present execution of condemnation: as if the thief had said: Sith thou art now as it were in the midst of death, it behoved thee now to be wakened, that thou mightest acknowledge God thy judge. Further, we do hereof gather a profitable doctrine, that they do wholly set themselves against God, who are not taught humility by corrections: for, shame doth of necessity drive them to hold their peace, who soever are endued with any fear of God.  
41. We are in deed hear righteously. Because the reproof gathered of the condemnation, might seem to light upon Christ, the thief dot●h here make a distinction between Christ and the cause of him and his fellow, for the punishment which was common, was, as he confesseth, justly laid upon him and his fellow, but not upon CHRIST, who was not put to death for any fault of his own, but for the cruelty of the enemies. But that must be remembered which I said even now, that the thief made a notable show of repentance, such as God requireth of every of us, in that he confesseth that he receiveth a reward worthy of that which he hath done. And this especially must be noted, that the cruelty of the punishment was no hindrance, but that he submitted himself patiently to the fierce torments. Wherefore, if we do truly repent for sins, let us learn to confess them willingly and without dissimulation when need shallbe, and not to flee that ignominy which we have deserved. For this is the only means whereby we may bury our sins before God and Angels, if we strive not to cover them before men with vain colours. Further, where as amongst divers cloaks which hypocrisy useth, this is most common, that every man draweth others in with him, that by their example he might excuse himself: the thief on the contrary side doth no less carefully defend the innocency of Christ, then simply and freely condemn himself and his fellow.  
41. Lord remember me. I do not know whether there ever was from the beginning of the world an example of faith more rare and worthy to be remembered: so much the more is the grace of the holy Ghost worthy to be had in admiration, which herein showed itself so evidently. The thief, who not only had never been a scholar in Christ's school, but by thrusting himself into bloody murders, had endeavoured to quench all sense of righteousness, doth of a sudden pierce deeper, than all the Apostles, and the rest of the disciples, in teaching of whom the Lord himself had bestowed so much labour: and not that only, but Christ being upon the tree of execution, he worshippeth as a king: he celebrateth his kingdom in that horrible and more than deformed baseness: he calleth him, who is about to die, the author of life. Truly, if he had been instructed in the true faith, had heard many things before of the office of Christ, and had also been confirmed in the same by miracles: yet that knowledge being covered with the cloud of a reproachful death, might vanish away. Now it was more than wonderful, that he being rude and a yonglinge, yea, his mind altogether corrupted, should presently at the first instructions upon the cursed cross apprehend salvation and the celestial glory. For with what marks or ensigns did he see Christ adorned, that he might lift up his mind to that kingdom? And certainly this was, as if he should climb out of the deepest hells above the heavens. But to the flesh this was but as a fable, and to be laughed at, to attribute to a man cast away and condemned (whom the world could not abide) a kingdom far more noble than all earthly Empires. Hereby we do gather how quick the eyes of his mind were, wherewith he beheld life in death, height in ruin, glory in reproach, victory in destruction, and a kingdom in slavery. If that the thief extolled by his faith Christ now hanging upon the cross, and as it were overwhelmed with curssinge, into a heavenly throne, woe be to our slothfulness if we do not reverence him now sitting at the right hand of God, if we do not fasten the hope of life in his resurrection, if we go not into heaven whether he is entered. Now, if on the other part, we do consider what state he was in, when he besought Christ of his mercy, his faith shall grow to further admiration with a torn body now almost with out life, he waiteth for the last blow of the slaughter men, and yet he reposeth himself in the only grace of Christ. First, whence hath he this hope of forgiveness, but because that in the death of Christ (which seemeth detestable to all other) he conceiveth the sacrifice of a good savour, to be effectual to wash away the sins of the world? And where he with courage regardeth not his torments: nay, as it were forgetting himself, is carried to a hope and desire of a better life, it doth far pass the understanding of man. Wherefore let us not be ashamed to learn both mortification of the flesh, and patience, and excellency of faith, and constancy of hope, and zeal of godliness of this master, whom the Lord set over us, to humble the pride of the flesh. For the readilier that any man followeth him, the nearer he shall so come to Christ.  
43. Verily I say to thee. Though Christ had not yet triumphed openly over death, yet he showeth the effect & fruit of the same, when he was most abaced. And by this means he declareth that he was never thrust out of the power of his kingdom. For nothing doth more notably, nor more royally beseem a divine king, then to restore life to them which are dead, Christ therefore, though he being stricken with the hand of God, appeared in show to be a man half desperate: yet, because he ceased not to be the saviour of the world, he was always endued with a heavenly power for the performance of his office. And first here is to be noted his incredible readiness, that without delay he accepteth the thief so lovingly, and promiseth him that he shall be a partaker of the blessed life. Wherefore it is not to be doubted, but that he is to admit without exception into his kingdom, all which do come unto him. Whereof it may be assuredly gathered, that we shall be saved, if he be mindful of us. Further, it cannot be that he should forget them, who do commend their salvation to him. If the thief had so easy a passage into heaven, because that when all things were in greatest extremity, he rested upon the grace of Christ: much more shall Christ the conqueror of death, at this day reach forth his hand out of his throne to us, that he may gather us into the fellowship of life. For it were absurd, since the time that he nailed to the cross the hand writing which was against us, and hath put death and Satan to flight, and in his resurrection hath triumphed over the prince of the world, that there should not be as easy and as ready a passage from death to life for us, as for the thief. Therefore, who soever being ready to die, shall with a true faith commit the custody of his soul to Christ, he shall not be driven off any long time to languish in suspense: but Christ will accept his desire with the same kindness that he used towards the thief. Therefore away with that stinking device of the Sophisters, of the retaining of the pain when the fault is remitted: for we see that Christ doth presently deliver from punishment, him, whom he freeth from guiltiness. Neither is that any let, that the thief nevertheless, beareth even to the uttermost, the punishment whereto he was appointed. For we must here imagine no recompense, which was in steed of a satisfaction for the appeasinge of the judgement of God (as the Sophisters do dream) but the Lord by corporal punishments doth simply teach his elect to detest and to hate sin. Therefore Christ doth as it were set upon his lap, the thief brought by fatherly correction to deny himself, and sendeth him not to the fire of Purgatory. It is further to be noted, with what keys the gate of the kingdom of heaven was opened to the thief. For Popish confession or satisfactions, were not here accounted of: but Christ was entreated with repentance and faith to receive him that came willingly to him. And hereby that is again the better confirmed, which I touched even now, if any man should disdain to walk in the steps of the thief, and to follow as he went before, he is worthy of eternal destruction, because that with his ungodly pride, he driveth himself from entering into heaven. And truly, as in the person of the thief, Christ hath given unto us all a common pledge or assurance of obtaining forgiveness, so again he vouchsafed that wretch so great honour, that all men casting off their own glory, we should not glory but in the mercy of God alone. If that every one of us would truly and earnestly search himself, the great heap of our sins would worthily make us ashamed of ourselves, and it would irk us to take this poor man, who of mere grace obtained salvation, as our guide and slandered bearer. Further, as the death of Christ brought forth the fruit of the same then presently, so we do hereof gather, that the souls when they do departed from the bodies do remain and live: otherwise the promiss of Christ should be but a jest, which he also confirmed with an oath. Yet of the place of Paradise, let us not curiously and subtly dispute: Let it suffice us, that who soever are by faith grafted into the body of Christ, are partakers of his life, and so after death shall enjoy a blessed and a joyful rest, until the perfect glory of the heavenly life, shall fully be revealed at the coming of Christ.  
One thing yet remaineth, that he promiseth the thief, not to take away his present miseries, nor to diminish any thing of his corporal punishment. Whereby we are admonished that the grace of GOD must not be esteemed by the judgement of the flesh: for it doth oft fall out that God doth suffer them to be miserably afflicted, whom yet he loveth. Therefore if we be miserably vexed in body, let us take heed lest the bitterness of the grief, take away the taste of the goodness of God, but rather let this one comfort temper and mollify all our evils, assoon as God taketh us into his favour, what troubles so ever we do suffer, they do further us towards salvation. So it shall come to pass, that our faith shall not only escape from all miseries with the victory, but it shall sweetly be at rest even in the midst of the bearing of afflictions.  
Matthew 27. Mark 15. Luke 23. 
45. Now from the sixth hour was there darkness over all the land, unto the ninth hour.  
46. And about the ninth hour jesus cried with a loud voice, saying: Eli, Eli, lamasabacthanie? that is: My God, my God, why hast thou forsaken me?  
47. And some of them that stood there, when they heard it, said: This man calleth Elias.  
48. And strait way one of them ran, and took a spong, & filled it with vinegar, and put it on a reed, and gave him to drink.  
49. Other said, let be: let us see, if Elias will come and save him.  
50. Then jesus cried again with a loud voice, and yielded up the ghost.  
51. And behold the vail of the Temple was rend in twain, from the top is the bottom, and the earth did quake, and the stones were cloven.  
52. And the graves did open themselves, and many bodies of the Saints, which slept arose.  
53. And came out of the graves after his resurrection, and went into the holy City, and appeared unto many.  
54. When the Centurion, & they that were with him watching jesus, saw the earth quake, and the things that were done, they feared greatly, saying, Truly this was the son of God.  
55. And many women were there, beholding him a far off, which had followed jesus from Galilee, ministering unto him.  
56. Among whom was Marie Magdalen, and mary the mother of james and joses, and the mother of Zebedeus sons.  
33. Now when the sixth hour was come darkness arose over all the land, until the ninth hour.  
34. And at the ninth hour jesus cried with a loud voice, saying: Eloi, Eloi, lamasabacthani? which is by interpretation: my God, my God, why hast thou forsaken me?  
35. And some of them that stood by, when they heard it, said: Behold, he calleth Elias.  
36. And one ran and filled a sponge full of vinegar, and put it on a reed, and gave him to drink, saying, let him alone: let us see if Elias will come and take him down.  
37. And jesus cried with a loud voice, and gave up the ghost.  
38. And the vail of the Temple was rend in twain, from the top to the bottom.  
39 Now when the Centurion, which stood over against him, saw that he thus crying gave up the ghost, he said: Truly this man was the Son of God.  
40. There were also women, which beheld a far off, among whom was Mary Magdalen, and mary the mother of james the less, and of joses and Salome,  
41. Which also when he was in Galilee, followed him, and ministered unto him, and many other women, which came up with him unto jerusalem.  
44. And it was about the sixth hour, & there was a darkness over all the land, until the ninth hour.  
45. And the Sun was darkened, and the vail of the Temple rend through the mids.  
46. And jesus cried with a loud voice, and said: Father, into thin● hands I commend my spirit. And when he thus had said, he gave up the ghost.  
47. Now when the Centurion saw what was done, he glorified God, saying: of a surety this man was just.  
48. And all the people that came together to that sight, beholding the things which were done, smote their 〈◊〉, and returned.  
49. And all his acquaintance stood a far off, and the women that followed him from Galilee, beholding those things   
45. Now from the sixth hour. Though in the death of Christ the infirmity of the flesh for a while, covered the glory of the Godhead: yea the Son of God himself lay without form under reproach and contempt, and (as Paul saith) he was made of no reputation: yet the heavenly father ceased not to adorn him with some marks, and when he was at the lowest cast, he erected some tokens of the glory to come, which might strengthen the minds of the godly against the offence of the cross. So the majesty of Christ was royally set forth by the darkening of the sun, earthquake, cleaving of rocks, and renting of the vail: even as if heaven and earth should yield the worship due to their maker and framer. But first it is demanded for what purpose the sun was eclipsed. For where the old Poets in their tragedies do feign that the light of the sun is withdrawn from the earth, where any notable offence is committed, tendeth to note the greatness of the wrath of God, & this fantasy was gathered of the common sense of nature. Therefore some interpreters do think that God sent darkness in sign of detestation: as if God by darkening the sun, should hide his face from the most filthy wickedness of all. Others do say, that by the darkness of the visible sun was the death of the sun of righteousness declared. Others had rather to apply it to the making of that nation blind, which followed shortly after. For the jews rejecting Christ, after he was taken from amongst them, were deprived of the light of the heavenly doctrine, neither was there any thing left them besides the darkness of desperation. But I do rather think that this people, because they would not see the light, they were so blockish, were stirred up by darkness, to consider the wonderful counsel of God in the death of Christ. For the unwonted alteration of the order of nature, if they had not been altogether hardened, should have earnestly moved their senses, to attend to that renewing of the woorld to come. In the mean while a sight full of terror was showed them, that they might fear before the judgement of God. And truly this was an incomparable testimony of the wrath of God, that spared not his only begotten Son, neither could he otherwise be appeased, then by the price of that sacrifice. But where the Scribes and Priests, and a great part of the people carelessly neglected, and as it were with closed eyes passed by the darkening of the Sun, their wonderful madness should make us afraid. For they must of necessity be more blockish than the brute beasts, who being warned by such a wonder, of the rigour of the heavenly judgement, ceased not their scoffing. But this is the spirit of amazedness and giddiness, wherewith God maketh the reprobate drunken, after that he hath long striven with their malice. In the mean while let us learn, that after they are bewitched with the sleights of Satan, the glory of God, be it never so manifest, is hidden from them, at the least their minds are darkened, that seeing they should not see. But sith that was a general admonition, it should profit us at this day, to let us know that the sacrifice wherewith we are redeemed, was of no less moment, then if the Sun had fallen from heaven, or that the whole frame of the world had been overthrown: for so we may be brought the more to abhor our sins. Further, where some do think that this darkening of the sun was over all the quarters of the world, I do not think it to be likely. For though some one writer or another, have so reprorted, yet the history of those times was more renowned, then that so notable a miracle could be concealed of many others, who diligently searched and set down things which were not so worthy of remembrance. Further, if that the darkness had been general over the whole, me● might the more easily have forgotten it, because it might have been supposed to be natural. But the wonder was the more strange, that the sun shining other where, judea should be overwhelmed with darkness.  
46. About the ninth hour jesus cried. Though there appeared more than the force of a man in the crying of Christ, yet it is certain that the vehemency of grief wrested it out of him. And certainly this was the chief conflict, & sharper than all other torments, because that in his sorrows, he was not so comforted with the aid and favour of his father, that he thought himself in some sort forsaken. For he not only offered his body for the price of our reconciliation with God, but in soul he also bore the punishments due to us: and so he rightly became a man full of sorrows, as Isai. 53. 3. speaketh. And truly they are too foolish, which passing by this part of the redemption, do only rest upon the outward punishment of the flesh. For to the end that Christ might make satisfaction for us, it was behoveful for him to stand as guilty before the judgement seat of God. And there is nothing more horrible then to feel God a judge, whose wrath exceedeth all deaths. Therefore, when this kind of temptation is laid upon Christ, as if God being his enemy, he should now be given over to destruction, he is taken with horror, wherein all mortal men had been swallowed up a hundred times, but he by the marvelous power of the spirit escaped with the victory. And he maketh not this complaint dissemblingly or after the manner of a player, that he was forsaken of his father. And where many do pretend that he spoke thus according to the opinion of the common people, it is but a fond cavil: for the inward sorrow of the mind compelled him forcibly and earnestly to break out into this cry. And it was not only a redemption to serve the eye which he wrought (as I said even now); but as he had offered himself a pledge for us, his will was to bear in deed the judgement of God in our place. But it seemeth to be absurd, that this desperate speech should pass from Christ. The answer is easy, though the sense of the flesh beheld destruction, yet his faith was fast settled in his heart, wherein he beheld God present, of whose absence he complaineth. We said other where that the Godhead gave place to the infirmity of the flesh, so far forth as was meet for our salvation, to the end Christ might fulfil all the parts of a redeemer. We have also noted the difference between the sense of nature, and the knowledge of faith, wherefore there is no cause to hinder it, but that Christ might in mind conceive an alienation from God, so far as sense did see, and withal by faith he held God merciful unto him. The which doth evidently enough appear by the two parts of his complaint, for before he would utter the temptation, he first protesteth that he fleeth to God as to his God: & so with the shield of faith, he valiantly repelled that assault of forsaking, which assaulted him on the other side. To be short, in this sharp torment his faith remained safe: so he complaining that he was forsaken, yet trusted in the help of God at hand. Further, that this speech was worthy especially to be noted, it doth appear by this, that the holy Ghost, to the end it might be imprinted in man's memory, would have it reported in the Syrian tongue: for this is as much as if he should bring in Christ, rehearsing the same words, which he then uttered with his own mouth. So much the more is their sloth thereby to be condemned as vile, who make no more account of Christ's so great sorrow & dreadful fear, then as if they passed lightly by a place. But who soever considereth that Christ took upon him the person of a mediator, of this condition, that he might bear our guiltiness as well in soul as in body, will not marvel that he had to strive with the sorrows of death, as if he should be cast off from God in his wrath, into a labyrinth of evils.  
47. This man calleth Elias. They which do refer this to the soldiers, who were rude & ignorant of the Syrian tongue, and not accustomed to the jewish religion, are in my judgement deceived, for they think that the likeness of the speeches deceived them. But I do not think it any way probable, that they slipped of ignorance, but rather that it was determined of set purpose to scorn at Christ, and quarellingly to pervert his speech. For sathan hath no apt a device for the hindrance of the salvation of the godly, then when he driveth them from calling upon God. Therefore so much as lieth in him, he driveth his ministers to this, to quench our affection to prayer. So he drive the ungodly enemies of christ, wickedly to turn his prayer into laughter: seeking by that shift to spoil him of his chief weapons. And certainly this is a very great temptation, when we seem to be so far from prevailing, that God rather should lay his name open to reproaches, then show himself favourable to our prayers. Therefore this ironical or doggish barking was as much, as if they had denied Christ to have any thing to do with God, that calling upon Elias, he should repose himself in another refuge. So we see him vexed on every side, that he being overwhelmed with desperation might cease from calling upon God, which was to renounce salvation. But if at this day as well the hired slaves of Antichrist, as also the varlets which are at home with us, do wickedly with their quarrels deprave those things which we have spoken well, let us not marvel that the same befall to us, which befell to our head.  
Yet though they should transfigure God into Eliah, when they have scorned us at their pleasure, at the length God will hear our sighs, and will show himself partly a defender of his own glory, partly one that will plague their filthy falsehood.  
48. And straight way one of them ran. Hereof a probable conjecture may be gathered, that when Christ had once refused drink, it was offered to him again to trouble him. Though withal it is likely, that at the first he had vinegar reached unto him in a cup before that he was lifted up on high, afterward when he now hung upon the Cross, it was put to his mouth in a sponge.  
MAR. 36. Saying, let him alone. That which Mark here delivereth, that a soldier reaching him vinegar, said, Let him alone: let us see, etc. and Matthew attributeth this speech to others, there is no repugnancy in it. For it is likely that one began the scorning, which being greedily accepted by others, raised this cry amongst them all. So the word Let him alone, is not a word of forbidding, but of scorning. Therefore he which first scorned Christ, speaking ironically to his fellows, Let us see, saith he, whether Elyas will come, presently others followed, and every one sang the same song to his neighbour: as it commonly cometh to pass in such mutual agreement. And it is no matter to stand either upon the plural number or the singular: for let him alone signifieth as much in the singular number, as in the plural: for the verb is put in steed of an interjection, as if they had said, st, st.  
30. Then jesus cried again. Luke, who maketh no mention of the first crying, doth report the words of the second cry, which Matthew and Mark do pass over. And he saith that he cried, Father, into thy hands I commend my spirit: wherein he declareth, that though he had been hardly shaken with violent temptations, yet his faith was not shaken, but always kept his place invincible. For there could not have been a more notable triumph showed, then when Christ boldly bragged that GOD was a faithful keeper of his soul, which all men thought to be lost. Further, because he had spoken to the deaf, he went strait to God, and laid down the testimony of his faith in his lap. His will was that men should hear that which he spoke: but though he prevailed nothing with men, he was content that God alone did witness with him. And truly faith cannot be more certainly and firmly approved, then where a godly man, when he seethe himself beaten on every side, that he findeth no comfort in men, despising the madness of all the world, doth unlade his sorrows and cares in the bosom of God, and resteth in the hope of his promises.  
And though it seemeth that he took this manner of prayer, which he used out of the Psal, 31. 6: yet I doubt not, but that according to the cyrcumstance of the time, he applied the same to his present use, as if he had said, I see O father myself by all men's mouths appointed to destruction, & my soul drawn after a sort hither & thither: and in the mean while according to the flesh I do feel no help in thee. Yet that shall not stop me, but that I will lay up my spirit in thy hands, and will quietly lie down in the secret custody of thy goodness. Yet it is to be noted that David in that place which I cited even now, prayed not only for this, that his soul being received into the hand of god, might remain alive & safe after but he commended his life to the Lord, that being protected by his defence, he might be in happy estate as well living as dying. He saw himself continually assaulted with many deaths: therefore nothing remained, but that he should commit himself to the invincible defence of God. Further, where he appointeth God to be the keeper of his soul, he glorieth that it is safe from all danger: and withal he quietly prepareth himself to meet with death, when it should so seem good to God, because that even in death, the Lord himself doth keep the souls of his children. Now, because that was first taken away from Christ, that he should commit to his father his soul to be preserved in the transitory estate of the earthly life, he going cheerfully to die, desireth to be saved out of the world. For therefore doth God chief receive our souls into his custody, that our hope should climb up above this shadowish life. Now, let us remember that Christ commended his soul to his father not in his own private respect but comprehended all the souls of his faithful ones as it were in one bundle, that they might be saved together with his. Yea in this prayer he begat unto himself this right of preserving all souls, so that the heavenly father not only for favour of him vouchsafeth to take them into his custody, but resigning those things which belonged to himself to him, he committed them to him to be preserved. And therefore Stephen at his death delivereth his soul into his hand, Act. 7. 59 Lord jesus sayeth he, receive my spirit. By whose example who soever will believe in Christ, shall not at his death breath out his soul into the air, but it shall go to a faithful keeper, who keepeth safely whatsoever is committed unto him of the father. The cry doth show again the vehemency of the affection: for it is not to be doubted but that Christ broke not out of the straits of temptations wherein he was holden bound, without earnest and ardent travail. Though withal, by this high and loud crying, his will was to declare to us, that his soul should be preserved and safe from death, to the end that we being furnished with the same hope, might cheerfully departed out of this transitory cottage of our flesh.  
51. And behold the vail of the Temple. Where Luke mixeth the renting of the vail, with the darkening of the Sun, as if it befell before the death of Christ, is an inverting of the order. For the Evangelists do not exactly observe the moments of times as it is often seen. And it was not likely that the vail should be rend, before the sacrifice of expiation was finished: because Christ the true and eternal Priest abolishing the figures of the law, then opened to us by his blood the way to the heavenvly sanctuary, that we should not stand now a far off in the Court, but come freely forth into the sight of God. For so long as the worshipping of God in shadows endured, there was a vail set up in the earthly sanctuary, which kept thence not only the people's feet, but also their eyes. But Christ wiping out the hand writing which was contrary to us, Col. 2. 14. took away all hindrance, that we enjoying him for a mediator, should be all made a royal priesthood. Therefore the renting of the vail, was not only the abrogation of the ceremonies, which were of force under the law, but also an opening of the heavens, so that now God doth familiarly call the members of his son unto him. In the mean while the jews were admonished, that the outward sacrifices were ended, and that afterward there should be no use of the old priesthood: although the building of the temple should stand, God was no more to be worshipped after the accustomed order: but because the substance and truth of the shadows were now fulfilled, the figures of the law are turned into the spirit. For though Christ offered a visible sacrifice, yet it must be spiritually esteemed, (as the Apostle teacheth in the Epistle to the Heb. 9 14.) that the price and fruit of the same may appear. But the outward sanctuary profited nothing to miserable men, when the vail being broken, it was left naked: for the inward vail of their infidelity took from them the sight of the light of their salvation. That which Matthew addeth of the quaking of the earth, and of the cleaving of the rocks was done in the very same moment, as I by some probability do gather. Also the earth by this means not only gave testimony to the creator of it: but is also cited as a witness against the hardness of a cursed nation. For hereby it appeared what wonderful obstinacy this was, which neither the shaking of the earth, nor the cleaving of the stones could move.  
52. And the graves opened. This was also a special wonder, whereby God declared that his son entered into the prison of death, not that he should remain prisoner there, but that he might bring out all, which were holden captives. For at what time as the contemptible infirmity of the flesh was to be seen in the person of Christ, the royal and divine power of his death pierced even to the places below. This is the reason why he being presently to be laid in the grave, should open all other graves. Yet it is doubted whether the graves were opened before the resurrection. For the resurrection of the Saints, which is added a little after, in my judgement followed after the resurrection of Christ. For it is absurd, which some interpreters do imagine that they should lie alive and breathing for the space of three days in the grave. To me it seemeth probable that at Christ's death, the graves presently opened: and when he arose, some of the godly receiving breath, went forth, and were seen in the City. For Christ is therefore called the first borne of the dead, & the first fruits of them that rose again, 1. Cor. 15. 20. Col. 1. 18. For by his death he began a new life, and by his resurrection he performed the same: not that the dead at his death should presently he revived, but because his death was the fountain and beginning of life. This reason therefore doth notably agree, when the breaking open of the graves should be a prophesy of a new life, the fruit itself, or the effect whereof, appeared three days after: for Christ rising he brought out with him other companions out of the graves. Further, by this token it was declared, that he neither died nor rose again privately for himself, but that he might breathe forth a favour of life upon all the faithful. Yet here groweth a question, why God would that some only should rise again, when as the society of the resurrection of Christ equally appertained to all the faithful. I do answer, because that the time was not yet full come, when the whole body of the Church should be gathered to their head, there was a show of the new life set forth in a few, which all are to hope for. For we do know that Christ was on this condition received up into the heavens, that the life of his members should as yet be hidden, until that it should be manifested at his coming, Col. 3. 3. 4. But that the godly minds might the more comfortably stir up themselves in hope, it was profitable that the resurrection which should be common to all, should be tasted of in some few. The other question is more difficult, what afterward became of these Saints: for it seemeth absurd, after they were once admitted by Christ to be partakers of the new life, that they should again return into the dust. But as the answer is neither easy nor ready, so it is to no purpose to labour much in a matter not necessary to be known. It is not likely that they continued long in the company of men: for it was behoveful that they should be seen only for a short time, that the power of Christ might be made manifest in that glass or image. But sith the will of God was in the person of them, to confirm amongst them which live, the hope of the heavenly life, it shall not be absurd, if we say that when they had done this duty, they again rested in their graves. Yet it is more likely that the life which was given them, was not after taken from them. For if it had been a mortal life, it could not have been a testimony of a perfect resurrection. Further, though the whole world should arise, and Christ should no less raise the wicked to judgement, than the faithful to salvation: yet because that he properly rose for his Church's cause, of right he bestowed so great honour only upon his Saints, that they should arise together with him.  
Where matthew doth honourably call Jerusalem a holy City, he doth not give it this title, in respect of the merits of the Citizens: (for we know that it was then filled with all filthiness of sins, so that it rather was a den of thieves) but because it had been chosen of God, that holiness which was established by God's adoption, could be blotted out by no corruption of men, until the reprobation of the same should be made manifest. Or if any man would have a shorter answer, on the behalf of men it was profane, on the behalf of God it was holy, until the overthrow or pollution of the temple, which befell not long after Christ was crucified.  
●4. When the Centurion. Sith Luke made mention of the lamentation of the people, not only the Centurion with his soldiers acknowledged Christ to be the son of God: but the Evangelists do expressly report thy● of him, for the amplifying of the matter: because it should be a wonder, that a profane man, not brought up in the law, but void of true godliness, should get that judgement of those signs which he saw. Which comparison availed not a little to condenn the blockishness of the city. For it was a sign of horrible madness, that none of the jews, besides the simple common people were moved by the shaking & trembling of the frame of the world. Though God in so gross blindness suffered not the testimonies which he gave of his son to be hidden. So not only true religion made the pure worshippers of god to see, that they might see the glory of christ set forth from heaven, but the very sense of nature compelled strangers, yea, and soldiers, to confess that which they learned neither out of the law, nor of masters. Because Mar. saith that the Centurion said so, for that christ having cried loud, had given up the ghost, some interpreters do think that he noted some unwonted force, which remained strong even unto death, and truly, sith the body of Christ was almost without blood, this could not be after the manner of men, that the strength of his sides & arteries should abide ●o loud a cry. Yet I do rather think that the Centurion praised his constant perseverance in calling upon the name of God. Though not only Christ's crying induced him, to think honourably of him, but because he saw his great power to agree with the heavenly miracles, he uttered this confession. But where it is said that he feared God, it must not be expounded so, as if he should repent thoroughly: it was only a sudden vanishing motion: as it doth oft befall that vain men, and such as are given to the world, are moved with the fear of God, when he showeth forth his fearful power: but because there is not a root under, which hath life, security presently groweth over, which quencheth that feeling. The Centurion therefore was not so changed, as that he would yield himself to serve God the rest of his life, but he was only a publisher of the Godhead of Christ for a short time. And where Luke reporteth that he only said. Of a surety this man was just. is as much as if he should have openly declared him to be the Son of God, as the two other Evangelists do report. For fame had spread it every where, that Christ was punished, because he bore himself for the son of GOD: Now, when the Centurion praiseth him to be just, and freeth him from fault, he withal confesseth him to be the Son of God: not that he distinctly understood how Christ was begotten of God the father, but because he doubted not but that some divine power was in him, and as one convict by the former testimonies, he accounted him to be no common person, but raised up by God. As concerning the multitude striking their breasts, they pray earnestly for the avoidance of the guiltiness of that heinous offence, because they perceived that there was a heinous offence committed publicly in that unjust and cruel slaughter. But because they proceeded no further, their mourning availed them nothing: except that to some it was a beginning or a preparation of a better repentance. But because here is only described to us the lamentation, which God wreasted out of them for the glory of his Son, let us learn by this example that it is little or nothing, if any man be afraid at the present power of God, until the astonishment being appeased the fear of God may rest in a quiet heart.  
55. And many women were there. This was added as I do interpreat it, to let us understand that when the disciples were slipped away by fleeing hither and thither, yet the Lord kept some of their company there to be as witnesses. And though john the Apostle departed not from the cross, yet here is no mention made of him: but only the women are praised, which followed Christ even unto death, for the men fleeing fearfully away, their singular piety towards their master, appeared the more evidently. For it cannot be but that they had a rare and great affection, who though they could do him no service, yet when he was in his extreemest reproaches, they ceased not to have him in reverent estimation: yet all the men fled not as we do gather by Luke, for he sayeth that all his acquaintance stood a far off. But the Evangelists do especially praise the women, and that not without cause, for they were worthy to be preferred before the men. And in my judgement thy● secret comparison doth greatly reprove the Apostles. I speak of the body of them: for because there was one only of them remaining who tarried, of whom (as I said even now) three Evangelists do say nothing. But this was very reproachful to the chosen witnesses, to withdraw themselves from beholding that, whereof the salvation of the world depended. Therefore, when afterwards they should publish the Gospel, the chief part of the history was borrowed of the women. The which if the providence of God had not met with in so wicked a nation, they had deprived us of the knowledge of the redemption. But though there seemeth not to be so great authority in women, yet if we do consider with what power of the spirit they were strengthened against that temptation, there shall be no cause why our faith should waver, which resteth upon God, the true author of the testimony. In the mean while let us note that it came to pass by the wonderful goodness of God, that the Gospel of the sacrifice of satisfaction whereby God was reconciled to us, came unto us. For in that common falling away of them, who should have gone before others, God encouraged some of the meanest of the flock, who casting off fear, should become witnesses to us of that history, without the belief whereof we could not be saved. But of those women, somewhat shall presently be spoken again. For this present let it suffice to note this one thing by the way, they were brought from their country with a desire to learn, that they might daily hear Christ teach: they neither spared labour nor richesse, so that they might enjoy the doctrine of salvation.  
Math. 27. Mark 15. Luke 23. 
57 And when the even was come, there came a rich man of Arimathea, named joseph, who had also himself been jesus disciple.  
58. He went to Pilate, and asked the body of jesus. Then Pilate commanded the body to be delivered.  
59 So joseph took the body, & wrapped it in a clean linen cloth.  
60. And put it in his new tomb, which he had heaven out in a rock, and rolled a great stone to the door of the sepulchre, and departed.  
61. And there was Mary Magdalen, & the other Mary sitting over against the door of the sepulchre.  
42. And now when night was come, because it was the day of the preparation, that is before the Sabbath.  
43. joseph of Arimathea, an honourable counsellor, which also looked for the kingdom of God, came and went in boldly unto Pilate, and asked the body of jesus.  
44. And Pilate marveled, if he were already dead, and called unto him the Centurion, and asked of him whether he had been any while dead.  
45. And when he knew the truth of the Centurion, he gave the body to joseph.  
46. Who bought a linen cloth, and took him down, and wrapped him in the linen cloth, and laid him in a tomb that was hewn out of a rock, and rolled a stone to the door of the sepulchre:  
47. And Mary Magdalene, and Mary joses mother, beheld where he should be laid.  
50. And behold, there was a man named joseph, which was a counsellor, a good man and a just.  
51. He did not consent to the counsel and deed of them, which was of Arimathea, a city of the jews: who also himself waited for the kingdom of God.  
52. He went unto Pilate, and asked the body of jesus.  
53. And took it down, and wrapped it in a linen cloth, and laid it in a tomb hawen out of a rock, wherein was never man yet laid.  
54. And that day was the preparation, and the sabbath drew on.  
55. And the women also that followed after, which came with him from Galilee, beheld the sepulchre, and how his body was laid.  
56. And they returned and prepared odours and ointments, and rested the sabbath day according to the commandment.   
Now followeth the burial of Christ, as a mid way between the ignominy of the cross, and the glory of the resurrection. God would also that his son should be buried for another cause, that so it might be the better declared that he suffered death for us in deed. But here in the mean while must the end be especially considered, because that by this means the curse began to be abolished, which he had born for a while. Neither was his dead body cast into a pit after the common manner, but it was honourably laid in a hewn tomb. And though the infirmity of the flesh was then yet before the eyes, and that the divine power of the spirit, is not evidently seen before the resurrection: yet God would as it were shadow forth by this beginning, that which a little after he was about to do, that he might royally lift up his Son the conqueror of death above the heavens.  
57 And when the even was come. Understand that joseph came not at the day light going down, but before the sun was set, that he might perform this duty of charity to the master without the breach of the sabbath. Therefore it was necessary that Christ should be laid in the grave before it was dark night. Also, from the death of Christ unto the time of the observation of the sabbath, there remained 3. hours free. And though john doth not only make mention of joseph, but joineth also Nichodemus with him as a companion: yet because he alone took the matter in hand at the first, and Nichodemus only followed him as the guide & author, it was sufficient for the 3. Evangelists in a short history to report what was done of one of them. Now, though the affection of joseph was worthy of wonderful praise, yet first we must consider the wonderful providence of God, in that he chose a noble man & one of great dignity amongst his people, who should begin to cover the reproach of the cross with the honour of burial. And truly, when as he threw himself into the envy and hatred of the whole nation, yea, and into great dangers, it is not to be doubted but that he was greatly strengthened by the secret instinct of the spirit. For though he had been before one of Christ's disciples, yet he durst never profess his faith freely & openly. Now, when in the death of Christ there was to be seen a sight full of desperation, the which might also break very manly hearts, whence then of a sudden had he so stout a courage, that amongst so great terrors he fearing nothing, durst go further, then when matters were at quiet? Let us therefore understand that it came of God, that the son of God was buried by the hand of joseph. Hither also must be referred the circumstances which are noted here, the godliness and integrity of the life of joseph: that we might learn to acknowledge the work of God in the servant of God. The evangelists do report that he was rich, that we might know that he overcame that let of the wonderful loftiness of the mind, which otherwise had compelled him to go backwards. For as rich men are proud, so nothing is more difficult to them, then willingly to abide the contempt of the common people. And we know how foul and infamous a work it should be, to take the dead body of a man crucified at the hand of the slaughter man. Further, the greater estate he was of, the more wary and also fearful he had been (as men given to their richesses, do use to flee all danger) except he had been enboldned from heaven. The dignity of his calling is also set down, that he should be a Counsellor or Senator, that in this behalf also the power of God might shine forth: because he is not one of the base sort of men hired or set a work, by stealth or secretly to bury the body of Christ, but he was of high degree of honour, that was stirred up to perform this duty. For the more incredible it was that he should be ready to serve Christ thus religiously, the more evidently it appeared that the whole action was governed by the counsel & hand of God. But by this example we are taught that rich men are so far from excuse, if they should defraud Christ of the honour due to him, that they should rather be guilty of a double offence, while they make hindrances of those spurs wherewith they should be pricked forwards. I do grant that this is too much usual and common, that they should withdraw themselves out of the yoke, which seem to excel others, that they may become too dainty & choice, or too wise & fearful: but we must take a far other course: except richesses & honours be helps unto us in the service of God, we do wickedly abuse him. The circumstance of the time doth declare how easy a matter it is for god to take away corrupt and fearful affections, which do hinder us from our duty. Before, when matters were in doubt, joseph durst not freely profess himself to be Christ's disciple: now, when the fury of the enemies is hottest, and cruelty appeareth, he taketh courage, so that he doubteth not to cast himself into open danger. Therefore we see how the Lord in a moment turneth the hearts into new affections, and by the spirit of fortitude stirreth up them which before had fallen. But if joseph was so bold in a godly endeavour to honour Christ, when he hung dead upon the cross, if at this day, after he is risen from the dead, we have not the same zeal in our hearts at the least to glorify him, woe be to our sluggishness.  
MAR. 43. LV. 51. Who also himself waited for the kingdom of God. This was the chief praise which joseph had, that he waited for the kingdom of God. He is also praised for his righteousness, but this waiting for the kingdom of God, was the rote & beginning of righteousness. By the kingdom of God, understand the restitution promised in Christ. For the excellency of the estate, which the Prophets had every where promised to be at the coming of Christ, could not stand, if God gathered not under his government, men which were dispersed abroad. So the godliness of joseph is in this point commended, because that in so miserable a state, he nourished the hope of the redemption which God had promised. Hence also groweth the fear of God, and a desire to live holily and righteously. For it could not be, that any man should give himself to serve God, but he which hopeth to be delivered by him. But let us note, that where salvation in Christ was generally appointed for all the jews, and the promise of the same was common to them all, the holy Ghost doth give this testimony but of very few, which in this place we do hear of joseph. Whereby it appeareth that the incomparable grace of God was then buried through the malicious forgetfulness almost of all the people. This brag ran every where in all men's tongues, that Christ should come: but the covenant of God was fixed but in the minds of few, which believed in that spiritual renovation. Truly, their blockishness was horrible: and therefore it was no marvel if pure religion waxed out of use, and the hope of salvation extinguished.  
But would to God the corruption of this unhappy age were not like to it. Christ once appeared as a redeemer to the jews, and to the whole world, as it was testified by the prophesyings of the Prophets: he erected the kingdom of God, by bringing things out of confusion into a right and lawful order, he hath appointed us a time of warfare, wherein he exerciseth our patience, until that he shall come again from heaven, to perform that his kingdom which he hath begun. What one man doth aspire, yea but a little to that hope? Are not all men almost so bend to the world, as if there were no resurrection promised? But howsoever the greater part forgetful of their end, do flit hither and thither, let us remember that this virtue is proper to the faithful, to seek for those things which are above, Col. 3. 1. and especially sith the grace of God hath appeared by the Gospel, teaching us to deny ungodliness and worldly lusts, and that we should live soberly and righteously in this present world, looking for the blessed hope, and appearing of the glory of the mighty God, Tit. 2. 11. 12. 13.  
59 And when he had received the body. The three Evangelists do briefly set down the burial: and therefore they do make no mention of the sweet ointments, which only john doth speak of: they do only report that joseph bought fine clean linen. Wherbv we do gather that he was honourably buried. And it is not to be doubted sith that a rich man allowed his own tomb to the Lord, but that in all other things he also performed what was convenient for the furnishing and adorning of the same. And this also befell rather by the secret providence of god, then by the premeditate counsel of men, that the Lord gate a new tomb in which none had yet been laid, who is the first begotten of the dead, and the first fruits of them that rise again, Col. 1. 18. 1. Cor. 15. 20. So the Lord by this token distinguished his Son from all the company of mankind, and he set forth newness of life in the sepulchre itself.  
61. And there was Mary Magdalene. Mark and Matthew do only report that the women beheld what should be done, and noted the place where the body was laid. But Luke also doth withal declare their purpose: namely, that they returning into the City, might prepare odours and ointments, that the second day after they might solemnise the funeral according to their order. Whereby we do know that their minds were perfumed with a better odour, which the Lord breathed forth at his death, that he might lift them higher which were brought to his sepulchre.  
matthew 27. Mark. Luke. 
62. Now, the next day that followed the preparation of the sabbath, the high priests and pharisees assembled to Pilate.  
63. And said: Sir, we remember that that deceiver said, while he was yet alive: within three days I will rise.  
64. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, he is risen from the dead: so the last error shallbe worse than the first.  
65. Then Pilate said unto them: ye have a watch, go and make it sure, at ye know.  
66. And they went and made the sepulchre sure, with the watch, and sealed the stone.     
62. Now the next day. In this history, the purpose of matthew was not so much to show, with what obstinate fury the Scribes and Priests persecuted Christ, as to represent unto us, as it were in a glass, the wonderful providence of God approved in the resurrection of his son. Subtle men exercised in frauds and treachery, do conspire amongst themselves, and devise a means whereby they may extinguish the memory of the dead man. For they see that they have prevailed nothing, except they should overwhelm the faith of the resurrection. But truly, while they endeour to bring that to pass, they do bring the knowledge of the same to light, as if it were of set purpose. Certainly, the resurrection of Christ had not been so manifest, or at the least they might have had more liberty to deny the same, if they had not provided to place witnesses at the grave. Therefore we see that the Lord doth not only deceive subtle men, but also catching them in their own counsels as in snares, he draweth and compelleth them to obey him. The enemies of Christ were unworthy that his resurrection should be made manifest to them: but it was meet that their impudence should be reproved, & the pretence of speaking evil taken from them, yea, and their consciences convinced, that they should not be excused by ignorance. In the mean while let us note this, that God, as if he had hired them for wages, used their labour to the setting forth of the glory of Christ: because that when the sepulchre should be found empty, they should have no colour of lying left them to deny the same. Not that they should stay from their mad ungodliness, but this was a full testimony to all men of a right & sound judgement, that Christ was risen again, whose body being laid in the sepulchre was not found there, though the soldiers were set on every side to watch it.  
63. We remember that that deceiver said. This thought was put into them by inspiration from God, not only that the Lord might execute a just revenge upon them for their sin (as he doth oft vex with blind torments, the minds which are guilty within themselves) but especially, that he might bridle their filthy tongues. In the mean while we do again behold how blockish the ungodly are, when cathan hath bewitched them. They do yet call him a deceiver, whose divine power and glory was of late showed forth by so many miracles. Truly, this was not to strive against the cloud, but in deriding the darkness of the sun, to spit (if I may so say) against the face of God. By such examples we are taught that we must in season with a godly & modest attentiveness consider the glory of God, when it revealeth itself, least that a brutish & horrible blindness should ensue our hardness. And though at the first sight this seemeth to be hard and absurd, that the ungodly should so vilely triumph over Christ being dead: lest this liberty should trouble us, it is meet always to mark with wisdom, to what purpose the Lord would apply the same. The wicked do seem to themselves, to overwhelm the whole doctrine of Christ with his miracles, by this one blasphemy which they do proudly vomit forth. But God doth use no other means, then by themselves to deliver his son from that sinister note of deceit. Therefore, so oft as the wicked shall with their quarrels prepare themselves to pervert all things, and shall give themselves to speak evil at their pleasure, let us wait with quiet and patiented minds, until God shall lay open the light out of darkness.  
65. You have a watch. Pilate doth declare in these words that he doth refer it to their own pleasure, that they may appoint the soldiers to watch. By the which grant they were the more tied from devising of any cavils, for though they durst not without shame wrangle against Christ after his resurrection, yet with pilate's signet they rather shut up their own mouth then the sepulchre.  
Matthew 28. Mark 16. Luke 24. 
1. Now, in the end of the sabbath, when the first day of the week began to dawn, Marry Magdalene, and the other Marry, came to see the sepulchre.  
2. And behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.  
3. And his countenance was like lightning, & his raimens' white as snow.  
4. And for fear of him, the keepers were astonished, and became as dead men  
5. But the Angel answered and said to the women. Fear ye not: for I know that ye seek jesus which was crucified.  
6. He is not here, for he is risen, as he said: come, see the place where the lord was laid.  
7. And go quickly, and tell his disciples that he is risen from the dead: and behold, he goeth before you into Galilee: there ye shall see him: lo, I have told you.  
1. And when the sabbath day was past, Marry Magdalene, and mary the mother of james, and Salome, bought sweet ointments that they might come, and embalm him.  
2. Therefore early in the morning, the first day of the week, they came to the sepulchre, when the sun was yet rising.  
3. And they said one to an other: who shall roll us away the stone from the door of the sepulchre.  
4. And when they looked, they saw that the stone was rolled away, (for it was a very great one)  
5. So they went into the sepulchre, and saw a young man sitting at the right side, clothed in a long white rob, and they were afraid.  
6. But he said unto them: Be not afraid, ye seek jesus of Nazaret, which hath been crucified: he is risen, he is not here: behold the place where they put him:  
7. But go your way and tell his disciples, and Peter, that he will go before you into Galilee, there shall you see him, as he said unto you.  
1. Now the first day of the week, early is the morning, they came unto the sepulchre, and brought the odours which they had prepared: and certain women with them.  
2. And they found the stone rolled away from the sepulchre,  
3. And went in, but found not the body of the Lord jesus.  
4. And it came to pass, that as they were amazed thereat; behold, two men suddenly stood by them in shining vestures.  
5. And as they were afraid, & ●owed down their faces to the earth, they said to them: why seek ye him that liveth among the dead?  
6. He is not here, 〈◊〉 ●s risen: remember how he spoke unto you, when he was yet in Galilee,  
7. Saying, that the son of man must be delivered into the hands of sinful men, & be crucified, and the third day rise again.  
8. And they remembered his words.   
Now we are come to the point of our redemption. For from hence springeth the lively hope of our reconciliation with God, because that Christ came from out of the lower parts of the earth as a conqueror of death, that he might show that he had the power of the new life in his hand. Wherefore Paul, 1. Cor. 15. 14. doth rightly say, that there is no Gospel, and that the hope of salvation is frustrate and vain, except we believe that Christ is risen from the dead. For finally, so was righteousness purchased for us, and an entrance made into heaven: to be short, our adoption was so confirmed, when Christ showing the power of his spirit by his resurrection, proved himself to be the Son of God. And though he manifested his resurrection in other order, than our fleshly wisdom would desire: yet this means which pleased him, must also seem best to us. He came out of the grave no man seeing it, that the empty place might be the first token: next, his will was that the Angels should tell the women that he was alive: shortly after he appeared unto them, and at the length to the Apostles, and that oft times. So by little and little he led his according to their capacity to further knowledge. But that he first began with the women, and not only showed himself to be seen of them: but also enjoined them to preach the Gospel to his apostles, that they might be as it were their scholemistresses. In this was the slothfulness of the Apostles first chastised, who through fear lay almost without life, when as the women hasted busily to the sepulchre, who also were thoroughly rewarded for the same. For though their purpose to anoint Christ, was not without a fault, as if he should 〈◊〉 still remained dead, yet he pardoning their infirmity, bestowed upon them this singular honour, by resigning to them the office of the Apostleship for a while, which was taken from men. And in this manner he made a show of that which Paul teacheth, 1. Cor. 1. 27. namely, that he would choose those things which are foolish and weak in the world, that he might pull down the pride of flesh. And we shall not be rightly prepared to learn this article of our faith, except that we laying by all pride, do submit ourselves to be taught of the testimony of women. Not that our faith should be tied up in so narrow straits: but because the Lord, that he might prove our obedience, would have us become fools, before that he would fully admit us to the knowledge of his mysteries. As concerning the history, Matthew only saith that the 2. Maries came to see the sepulchre: Mark adjoining Salome the third, sayeth that they bought sweet ointments, that they might anoint the body: but by Luke it is gathered that there came not only two or three, but very many. But we know that this is usual amongst holy writers, of a great number only to set down a few. It is also a probable conjecture, that Mary Magdalene with her other companion (whether she was sent before, or ran before of her own accord) came to the sepulchre before the rest. And the words of matthew do seem to note this, that they two came to see: For if they should not have seen, there appeared no means how to anoint Christ.  
In the mean while he concealeth that office which they purposed in their mind to perform: for this one thing was his principal purpose, to speak of the resurrection. Yet it is demanded how this labour of the women, which was mixed with superstition, should please God. But I doubt not, but that their will was to apply this manner of anointing of the dead received of the fathers, that they might in the sorrow of death, seek for comfort in the hope of the life to come.  
I grant that they offended, because they presently applied not their minds to that which they had heard spoken before by the mouth of the masters: but because they do hold the general principle of the last resurrection, their defect is pardoned, which had justly defiled the whole action (as they do say). So God oft times of his fatherly goodness accepteth the doings of the Saints, which should not only without forgiveness not please him, but of right should be rejected with ignominy and punishment. In this therefore appeared the wonderful goodness of Christ, that he being alive, kindly and lovingly met the women, who wrongfully sought him amongst the dead. If he suffered not them to come to his sepulchre in vain, it may be certainly determined, that if any man by faith should now approach unto him, he should not be deceived, for the distance of the places shall be no let, but that the faithful shall enjoy him, who by the power of his spirit filleth both heaven and earth.  
MAR. 1. When the Sabbath day was passed. It is the same in effect which Matthew sayeth. In the end of the Sabbath, when the first day of the Sabbath beg●● to d●wne. Likewise in Luke. The first day of the Sabbath. For sith we do know that the jews began their day, assoon as the night began to wax dark: the meaning of them all is this, that the Sabbath being ended, the women began to consult amongst themselves, of going to see the sepulchre, that they might come thither before day in the morning. Two of the Evangelists do call that the first day of the Sabbaths, which was the first in order between two Sabbaths. Where as others translated it One. the ignorance of the Hebrew tongue caused many to err. For where a●d signifieth sometimes one, sometimes the first, the Evangelists (as in many other places) following the Hebrew phrase, said mi●●. But least the ambiguity should deceive any, I have more plainly expounded their meaning. But in the buying of the sweet odours, the history of Luke differeth not a little from Marks words: for that they returning into the City, should prepare sweet ointments: then, that according to the commandment of the law, they should rest one day before they took their journey. But Mark reporting two divers things in one, and the same text, had less regard to note the distinction of the times than Luke. For that which was done before, he mixeth together with the journey. But in the matter itself they do very well agree, that they having kept the holy rest, they departed out of the house while it was yet dark night, that they might come to the sepulchre, when the day should first begin to dawn. But that must be again remembered which I touched before, that though the rite of anointing the dead, was common to many profane nations, yet it was lawfully used only by the jews▪ to whom it had been delivered by the fathers, that they might exercise themselves in the hope of the resurrection: for without this respect it had been a cold and a vain comfort to embalm a dead corpses without sense: as we do know that the Egyptians very carefully applied themselves this way without any profit. But God by this holy sign represented to the jews an image of life even in death, that they might hope that they should receive new strength out of corruption and dust. Further, as the resurrection of Christ, through his lively odour 〈◊〉 through all sepulchers, to breathe life into the dead: so he abolished those outward ceremonies. Wherefore he needed no such means: but it came of the rudeness and ignorance of the women, who as yet did not well understand that he was free from corruption.  
3. And they said amongst themselves. Only Mark setteth down thy● doubt: but sith the others do report, that the stone was rolled away by the Angel, it is easily gathered that they remained perplexed and doubtful in counsel, until a way was opened by the hand of God. But hereby we do learn, that they were so carried away in their zeal that they came thither without consulting of it before. They had seen a stone laid upon the sepulchre, to keep men from entering into the same: why thought they not of it at leisure in the house, but because they were so astonied with fear and admiration, that reason and memory failed them? But because that they were blinded with a holy zeal, God doth not impute this fault unto them.  
MATH. 2. And behold there was a great earthquake. The Lord revealed the presence of his glory by many signs: that he might the better frame the hearts of the holy women to reverence. For sith it was a matter of no small moment, to know that the Son of God had gotten victory over death (wherein the sum of our salvation consisted) it was meet for the taking away of all doubts, that the majesty of God should openly and plainly offer itself to be seen of them. matthew therefore sayeth that there was an earthquake. Wherein the senses might discern the celestial power which I spoke of. And it was meet that the women should be wakened by this wonder, that they might now think upon no human or earthly thing, but lift up their minds to a work of God, new and unlooked for. The brightness of the Godhead showed itself also in the apparel & form of the Angel, as it were by beams: that they might perceive that he was no mortal man, who stood by in the shape of a man. For though the brightness of the light, or the whiteness of snow, are nothing to the great glory of God, for no colour must be imagined if we desire to know him rightly: yet by outward notes he declaring that he is near, doth according to the capacity of our infirmity, call us to himself: this must be known, that he only offereth unto us the visible signs of his presence, that our minds might apprehend him invisible: under corporal shapes there is given a taste to us of his spiritual essence, that we might spiritually seek the same. Yet no doubt, but with the outward signs there was joined some inward efficacy, which might grave in the hearts of the women, a feeling of the Godhead. For though they were amazed at the first, yet it appeareth by the text, that by degrees they came to themselves, so as they were taught to feel the hand of God present. But while our three Evangelists do endeavour to be short, they do pass over that which john doth set forth more at large in the 20. chapter, unto the 12. verse, which we know to be no unusual matter amongst them. There is also this diversity, that where Matthew and Mark do make mention only of one Angel, john and Luke do put two. But this show also of repugnancy is easily answered: for we do know that the figure Synecdoche, is often used in the scriptures. There were therefore two Angels seen first to Mary, and after to her other fellows.  
But because the one, who had the office to speak, especially turned their minds to him, it was sufficient for matthew and Mark to report his message. Further, where matthew sayeth that the Angel sat upon the stone, he doth in words set that before, which should be after: or at the least neglecteth the course of the history: for the Angel appeared not presently, but when as the novelty and strangeness of the matter had held the women in suspense and doubt.  
4. And for fear of him the keepers were astonished. The Lord terrified the keepers, as if he should set a hot iron in their consciences, which might compel them to feel his divine power against their will: at the least the terror availed thus far, that they should not carelessly scorn at those things which should presently be dispersed abroad of his resurrection. For though they were not ashamed to set their tongues to sale, yet they are compelled, will they, nill they, inwardly to acknowledge that which before men they did wickedly deny. And it is not to be doubted, but where they had free liberty to speak, they familiarly confessed amongst their acquaintance, that which they durst not speak openly because they were hired with money. And here is to be noted the difference between the two kinds of fear, which Matthew doth compare together. The soldiers accustomed to tumults, were terrified, and so swallowed up of fear, that they fell down as if they were half dead, but no power raised them, so fallen prostrate. The women were likewise afraid, but they presently received comfort, which restored their minds almost failing them, that at the least they began to have a better hope. And certainly it is meet that the majesty of God should strike such a horror and fear as well in the godly as in the reprobate, that all flesh might be silent in his presence. But when the Lord hath humbled and brought his elect into obedience, he presently mitigateth their fear, lest they should so lie overwhelmed: and not so only, but with the sweetness of his grace, he healeth the wound they have received: but he leaveth the reprobate as without life with a fear which doth distract them, or he suffereth them to pine away with many slow torments. For concerning these soldiers, they were like to dead men, but they lay afraid as men distracted of their minds without any earnest affection, yet withal they forgot that they were afraid: not that the remembrance of the fear should be altogether blotted out: but because the lively and effectual feeling power of God, fled from them, whereunto they were compelled to give place. But this must especially be noted, sith they feared like as the women, they had no comfort given them, which might take away their fear. For the Angels said only to the women, Fear ye not: he proposed unto them the resurrection of Christ, as the matter of their joy and comfort. In Luke there is added a reproof, because they sought the living with the dead, as if the Angel should stir them up, lest they should fall further into desperation.  
7. And go quickly, and tell his disciples. God doth here adorn the women with an extraordinary honour, in that he commandeth them to instruct his Apostles in the principal point of our salvation. In Mark they are commanded by name to bear this message to Peter: not because he excelled them in dignity, but because his fall was so vile, that he had need of special comfort, that he might know that Christ had not cast him off, though he had filthily and wickedly fallen. Now, he had been in the sepulchre, and had seen the tokens of the resurrection of Christ: but God denied him that honour which he shortly after bestowed upon the women, as to hear the Angel say that Christ was risen. And certes hereby it appeareth how blockish he as yet remained, in that he doth fearfully run again into his lurking corners, as if he had seen nothing: when as Mary sat weeping by the sepulchre. Wherefore it is not to be doubted but that she and her fellows in beholding the Angel, received the reward of their patiented waiting. That the Angel sendeth the disciples into Galilee, I think was done for this cause, that Christ might show himself to many. For we know that he had been long conversant in Galilee, and his will was to give his disciples a larger space, that they might in that journey gather their minds somewhat to them. Then the knowledge which they had of the places, holp them, that they might the more certainly know the master. For it behoved that they should be by all means confirmed, lest any thing should be wanting for the assurance of faith. Lo, I have told you. By this phrase of speech the Angel confirmeth that to be true, which he spoke. And he would not speak this of himself, as if he had been the first author, but he subscribeth to Christ's promiss: and there in Mark he only bringeth them in mind of the words of Christ. Luke doth prosecute the speech further, as that the disciples should be admonished by Christ, that it behoved him to be crucified, etc. yet the sense is the same, because he had foretold his death together with his resurrection. It is also added that they then remembered the words of the Lord: whereby we are taught, that though they had profited badly in the doctrine of Christ, yet it pearished not, but was covered, until that in due season it should bud forth and spring.  
Matthew 28. Mark 16. Luke 24. 
8. So they departed quickly from the sepulchre, with fear & great joy, and did run to bring his disciples word.  
9 And as they went to tell his disciples: behold, jesus also met them, saying: God save you: and they came & took him by the feet, and worshipped him.  
10. Then said jesus unto them, be not afraid: Go, and tell my brethren that they go into Galilee, & there shall they seem.  
8. And they went out quickly, and fled from the sepulchre: for they trembled & were amazed, neither said they any thing to any man: for they were afraid.  
9 And when jesus was risen a gain, in the morrow (which was the first day of the week) he appeared first to Mary Magdalene, out of whom he had cast seven devils.  
10. And she went and told them that had been with him, which mourned and wept.  
11. And when they heard that he was alive, & had appeared to her, they believed it not.  
9 And returned from the sepulchre, and told all these things unto the eleven, and to all the remnant.  
10. Now it was Mary Magdalene and joanna, and mary the mother of james, and other women with them, which told these things unto the apostles.  
11. But their words seemed unto them as a feigned thing, neither believed they them.  
12. Then arose Peter, and ran unto the sepulchre, & looked in, & saw the linen clothes laid by themselves, and departed wondering in himself, at that which was come to pass.   
8. So they departed quickly. The 3. evangelists do omit that which john doth report of Mary Magdalen: namely, that she having not yet seen the angels returned into the city, & weeping, she complained that the body of Christ was taken away. Hear is not only mention made of the second return into the city, when she and her other fellows, carried news to the disciples that Christ was risen: which they had learned as well by the voice and testimony of the Angel, as by seeing of Christ himself. Also, before Christ showed himself, they now ran towards the disciples, as they were commanded by the Angel. In the journey befell the second confirmation, that they might the more boldly affirm that the Lord was risen. Matthew sayeth that they went with fear and great joy. By which words he meaneth that they were comforted by the voice of the Angel, yet withal, that they were stricken with fear, so that they were tossed in perplexity between joy and doubtfulness. For so the hearts of the godly are sometime possessed with contrary affections which are conversant in the same by courses, until at the length the peace of the spirit doth bring the same into a quiet estate. For if their faith had been perfect, it had thoroughly quieted them by putting fear to flight: now, the fear being mixed with joy, doth declare that they as yet trusted not thoroughly to the testimony of the Angel. And here Christ gave a notable testimony of his mercy, in that he meeteth them which are so doubtful and fearful, that he might take away that doubtfulness which remained. Yet marks words do not a little differ, in that they fled for fear and amazedness, so that for fear they should be astonished. But it is not so hard to answer, for when their mind was to obey the Angel, yet their ability served not, if the Lord had not loosed their silence. But there is a greater show of repugnancy in that which followeth. For Mark doth not say that they met Christ by the way, but only that he appeared early in the morning to Magdalene: Luke maketh no mention of this vision at all. But sith this pretermission is not a thing unusual to the Evangelists, it must not seem absurd to us. As concerning the difference between the words of matthew and Mark, it may be that Magdalene was partaker of so great good before the rest: or else by Synecdoche matthew doth extend that to all, which was proper to one. Yet it is more probable that Mark nameth her only, because that she before others enjoyed the sight of Christ first, and that in a peculiar manner. But her fellows also saw Christ in their order: and therefore matthew doth attribute this generally to them all. And this was a wonderful token of goodness, that Christ revealed his heavenly glory to a miserable woman, which had been possessed of seven devils: and when he would set forth the light of the new and eternal life, he began there where there was nothing in the judgement of man but contempt and shame. But by this lesson Christ declareth, when he once showeth his favour towards us, how liberally he useth to prosecute the course of the same: and with all he casteth down all pride of the flesh.  
9 They took him by the feet. This seemeth not to agree with the words of john, where he declareth that Mary was forbidden to touch Christ. But it may be easily reconciled, because the Lord seeing Mary too much bend to the embracing and kissing of his feet, should command her to depart, because the superstition was to be reproved, and he was to show the end of the resurrection, from the which mary was drawn partly by an earthly and gross affection, partly by a fond zeal. But the Lord suffered her to touch his feet at the first meeting, that there might be nothing wanting for the assurance of them. Therefore presently after doth Matthew add, that they worshipped the Lord: the which was a sign of no doubtful knowledge.  
10. Then jesus said unto them. We do gather that this was a corrupt fear, from the which Christ doth again deliver them. For though it arose of their wondering at the matter, yet it was contrary to a settled assurance. Therefore, to the end they might lift up themselves to Christ the conqueror of death, they are commanded to be of good comfort. But we are taught by the same words, that we do then know rightly the resurrection of the Lord, if by the faith which we have conceived, we dare glory, that we are made partakers of the same life. And thus far must our faith profit, lest fear prevail. Further, Christ commanding that this should be told to his disciples, doth by this message gather his church dispersed together again, & erect the same now feign. For as the faith of the resurrection doth especially give us life at this day, so it behoved that the disciples should have that life restored to them, from the which they had fallen. Here also is to be noted the incredible kindness of Christ, in that he vouchsafeth to call those runagates, who had most cowardly forsaken him by the name of brethren. And it is not to be doubted, but that by calling them so lovingly, his will was freely to appease that sorrow, wherewith he knew that they were grievously tormented. But because that he accounteth not the Apostles only as his brethren, let us know that Christ commanded that this message should so be done, that it might then remain for us. Wherefore we must not coldly hearken to the history of the resurrection, sith that Christ by the band of brotherly kindred, doth with his own mouth lovingly call us to receive the fruit of the same. Where some interpreaters under the name of brethren, do understand Christ's kinsmen, the text doth very sufficiently confute their error: for john doth expressly declare that Marie came to the disciples: and presently it followeth in Luke, the women came to the Apostles. Mark also agreeth with them, writing that Mary came and told these things to the disciples, which wept.  
MAR. 11. And when they heard. Mark only maketh mention of the testimony of Mary alone. Yet I am persuaded that the commandments of Christ were done generally by them all: and this place doth the better confirm that which I said even now, that there is no repugnancy between the Evangelists, while one doth particularly assign that to Mary Magdalene, which according to others, was comen to all, though not in like degree. But the disciples were grown to be marvelous sluggish, that they remembered not that that was fulfilled, which they had oft times heard of the master. If the women had told any thing which before had not been heard of, there had been good cause why in a matter incredible, there had been no credit given to their report: but now they must needs be exceeding blockish, who do account for a fable or a dream, a matter so oft promised and witnessed by the son of God, when it is reported to be fulfilled by them which had seen the same. Further, sith that they were deprived of a right understanding through their own unbelief, they do not only refuse the light of the truth, but they do reject it as a fantasy, as Luke declareth. Hereby it appeareth that they so yielded to the temptation, that almost all the taste of Christ's words was clean forgotten.  
LV. 12. Then arose Peter. I do not think but that Luke hath here inverted the order of the history, as it is easy to gather by the words of john: and in my judgement it is not amiss, that the word Running▪ be resolved into the preterpluperfect tense. And they which are but meanly exercised in the scripture, do know that this is usual amongst the Hebrews, to report afterward those things, which were omitted in their place. But Luke by this circumstance doth the more exaggerate the hardness of the Apostles, in that they despised the women's words: when yet Peter had now seen the sepulchre empty, and by a manifest sign of the resurrection was driven into admiration.  
Matthew 28. Mark. ● Luke. 
11. Now, when they were gone: behold, some of the watch came into the city, and showed unto the high priests, all things that were done.  
12. And they gathered them together with the Elders, and took counsel, and gave large money unto the soldiers,  
13. Saying, say his disciples came by night, and stole him away while we slept.  
14. And if the governor hear of this, we will persuade him, and save you harmless.  
15. So they took the money, and did at they were taught: and this saying is noised among the jews unto this day.     
11. Now when they were gone. It is not only to be supposed, but the matter itself declareth, that the soldiers to whom the keeping of the sepulchre was committed, were so corrupted by rewards, that they were ready to lie at the Priest's appointment. They knew very well, that the Priests feared nothing more, then that it should be reported that Christ arose the third day after his death: they knew that they were sent thither for that purpose, that by keeping the corpses, they might put away that report. The men therefore being given to gain, yea, & seeking gain every way, after they had lost their labour this way, they do devise a new means to get money. But where Matthew sayeth that some of the watch came, it is uncertain whether a few subtle fellows of them went alone to counsel from the rest, or whether they were sent in the general name of them all. The second part by conjecture seemeth rather to be true: for Matthew doth afterwards say that the reward of perjury was given not to one or two, but generally to the soldiers. It is certain that whether all of them, or but a part of them conspired, yet they sought to gain by the cruel & unappeaceable hatred of the priests against Christ. Further, sith they had them guilty of the offence, they abuse their evil conscience, for to wrest money from them. For (as almost all wicked men do) the priests knowing their own lewdness, to the end they might cover their shame, are compelled to corrupt the soldiers with a large reward. Also it doth hereby appear, that after the reprobate have once cast themselves headlong into sin, they are then caught in new sins, and while they would defend their name before men, they do carelessly neglect their sins against God. These wretches do not only hire the soldiers with rewarding them: but also, if the offence should be brought into judgement, they do cast their name and life in danger. And what compelleth them besides the loss of the money to come into great peril, but because their obstinate fury suffereth them not to go back, until they should heap sins upon sins?  
15. And this saying is noised. This was the greatest work of God's vengeance for the blinding of the jews, that the resurrection of Christ was buried in the perjury of the soldiers, and that so vain a lie should be received. And hereby it appeareth that they which did not think that Christ was risen, were deceived in a voluntary error, as the world doth willingly offer itself to be deceived with the flights of Satan. For there had been no need of any long search, if any man would but have opened his eyes. The armed soldiers do say that the body of Christ was stolen from them by a weak, fearful, small, and unarmed company of men. What show of colour? They do add that this was done while they were a sleep. How then do they imagine that it was stolen? If there had been any suspicion of the disciples, why followed they not after them? Why made they no stir? This therefore was but a childish shift, which they had not escaped with, without punishment, if the matter had come before a righteous and a stout governor. But through pilate's winking it came to pass, that so great wickedness escaped. As we do see it doth fall out daily, that profane judges have but small regard, where truth is overwhelmed by deceit and malice: but rather, if they do fear no incommodity, they do seem to join in lewdness together with the treacherous varlets. And though this may seem to be hard, that God should suffer this false rumour to be spread for the extinguishing of the glory of his son, yet to his just vengeance that honour must be given which is due. For that nation was worthy that the clouds should take the light from them, as we do perceive by this, that a vain and frivolous lie, should be so greedily snatched up: Further, sith that almost all had stumbled at the stone of offence, it was meet that their eyes should be darkened, lest they should see that the cup of giddiness was given them to drink of: to be short, they were cast into all kind of madness, as it was spoken of before in the prophesy of Isai, the ninth chapter, and the tenth verse. God would never have suffered them to be deceived by so fond credulity, but that he might deprive them of the hope of salvation, who had contemned the Redeemer, even as with the same kind of punishment he doth now chastise the world, losing the reins to the reprobate, that they may grow worse. But though this lie should prevail amongst the jews, yet it was no let, but that the truth of the Gospel should have free passage, even to the ends of the earth, as it always went as conqueror over all the lets of the world.  
Matthew. Mar. 16. Luke 24.  12. After that he appeared unto two of them in an other form, as they walked and went into the country. 
13. And behold, two of them went that same day to a town which was from Jerusalem about three score furlongs, called Emaus:  
14. And they talked together of all these things that were done.  
15. And it came to pass, as they communed together and reasoned, that jesus himself drew near, and went with them  
16. But their eyes were holden, that they could not know him.  
17. And he said unto them: What manner of communications are these that ye have one to another, as ye walk and are sad?  
18. And the one (named Cleopas) answered and said unto him: Art thou only a stranger in jerusalem, and haste not known the things which are come to pass there in these days.  
19 And he said unto them, what things? And they said unto him, Of jesus of Nazaret, which was a Prophet, mighty in deed and in word before God, & all the people,  
20. And how the high priests, & our rulers delivered him to be condemned to death, and have crucified him.  
21. But we trusted that it had been he that should have delivered Israel, & as touching all these things, to day is the third day▪ that they were done.  
22. Yea, and certain women among us made us astonished, which came early unto the sepulchre▪  
23. And when they found not his body, they came, saying: that they had also seen● a vision of angels which said that he was alive.  
24. Therefore certain of them which were with us, went to the sepulchre, and found it even so, as the women had said, but him they saw not.  
25. Then he said unto them, O f●●les and slow of heart, to believe all that the Prophets have spoken.  
26. Ought 〈◊〉 Christ to have suffered these things, and to enter into his glory?  
27. And he began at Moses, and at all the Prophets, and interpreted unto them in all the scriptures, the things which were written of him.  
28. And they drew near unto the town which they went to, but he made as though he would have gone further.  
29. But they constrained him, saying: Abide with us, for it is towards night, and the day is far spent. So he went in to tarry with them.  
30. And it came to pass, as he sat at the table with them, he took the bread, and gave thanks, & broke it, and gave it to them.   
●●. And behold two of them. Though Mark doth only touch this history briefly, and Matthew and john do say never a word of it: yet because it is profitable to be known and worthy to be remembered, it is not in vain that Luke doth so diligently describe the same. But I have already oft times declared, that the spirit of God hath so aptly directed the works of every of the Evangelists, that what could not be found in one or two, might be had in the others. For divers visions, whereof john doth make mention, are not spoken of by our three. Further, before I will come to the several circumstances, this shallbe worth the labour summarily to be noted, that these two witnesses were chosen, not that the lords purpose was by them to show the Apostles that he was risen, but to reprove their slackness. Yet though they prevailed nothing at the first, afterward their testimony being furthered with other helps, it was had in due regard amongst them. But it is doubted who they were: but that by the name of one of them (whom Luke a little after calleth Cleopas) it may be gathered that they were not of the eleven. Emaus was an ancient town & of no small acco●●t, which the Romans afterwards called Nicopolis: neither was it far distant from jerusalem, when as three score furlongs do only make seven thousand four hundred paces. But Luke hath not so much regard to note the place in respect of the renown of it, as for the certainty of the history.  
14. And they talked together. This was a sign of godliness, that they endeavoured to nourish by what mean they might, their faith in Christ, though it was but weak and small. For their talk tended not to any other purpose, then that they might oppose the reverence of their master as a shield or buckler against the offence of the cross. And though by enquiring & disputing they bewrayed their ignorance worthy to be reprehended, when as they being before admonished that christ should rise again, that they should be amazed at the hearing of the same: yet their aptness to be taught yielded a way to Christ to take away their error. For many of 〈◊〉 purpose do move questions, because they are determined frowardly to refuse the truth, but they which have a desire, quietly to embrace the truth, though they stick at small objections, and stay at light scruples, yet their godly endeavour to obey, procureth them favour before God, so that as it were with stretched out hand, being led into a perfect assurance, should cease to waver. And this is to be noted, where we do inquite for Christ, if it be done with a modest desire to learn, there is away opened for the furtherance of us: yea, we do then procure him to be as a teacher, even as profane men with their filthy speeches do drive him far away.  
1●. Their eyes were holden. The Evangelist doth expressly set this down▪ least any man should think that the shape of Christ's body were altered. Therefore, though Christ remained like as he was, yet he was unknown, because their eyes were holden: whereby the suspicion of a ghost, or of a false imagination is taken away. And hereby we are taught, how weak we are in all our senses, so that neither the eyes nor the ears do their office, further than that they have power ministered unto them daily from heaven. Our members are naturally furnished with their gifts: but that it might the better appear that they are granted to us freely, God keepeth the use of them in his own hand: that this same which the ears do hear, and the eyes do see, should be laid up amongst his daily benefits: for if that he should not continually strengthen our senses, their whole force would presently fade away. I do grant that our senses are not oft holden, as it then befell, that they should be so grossly deceived in a form objected before them: yet God by one example, showeth that it is in his power to direct what soever powers he bestoweth upon man, that we may know that nature is subject to his pleasure. Now, if the corporal eyes, whose chief property is to see, are so oft as it pleaseth the Lord, so holden, that they cannot discern those things which are set before them, our minds should be no better, though they remained in their integrity. But now in this miserable corruption, since their light is taken from them, they are subject to be deceived many ways, and so oppressed with a gross dullness, that they can do nothing but err, as also it doth befall very oft. Therefore it cometh not of the sharpness of our wit for us to discern between truth and falsehood, but of the spirit of wisdom. But their chief dullness appeareth in the beholding of heavenly things: for we do not only conceive false shapes for those things which are true, but we do turn the clear light into darkness.  
17. What manner of communication are these ye have one to another? That which we do see, was done then openly by Christ, we do daily find to be performed in us in a secret manner, that of his own accord he insinuateth himself to teach us. But that which I said even now, doth more evidently appear by the answer of Cleopas: that is, though they were doubtful and in perplexity about the resurrection of Christ, yet they esteemed reverently of his doctrine, so as they were not bend to fall away. For they do not tarry until that Christ by manifesting himself, should prevent them, or that the travailer who soever he was, should speak honourably of him, but rather out of a small and darkish light, Cleopas doth cast such sparks into the stranger, as might somewhat lighten his mind if he had been rude & ignorant. The name of Christ was at that time so odious and infamous in every place, that it was not safe to speak honourably of Christ: but without regard of envy, he nameth him the Prophet of God, and professeth himself to be one of his disciples.  
And though this title of a Prophet is far inferior to the divine majesty of Christ, yet this small commendation deserveth praise, sith Cleopas had no other purpose, then to procure disciples to Christ, which should submit themselves to his Gospel. But it is uncertain whether Cleopas according to his rudeness spoke more basely of Christ then was meet: Or whether his purpose was to begin at the rudiments which were best known, that he might by degrees go further. And certainly a little after, he doth not simply account Christ in the common order of Prophets, but he sayeth that he and others supposed that he should have been the redeemer.  
19 Mighty in deed and in word. The same form of words almost doth Luke, Acts 7. 22. use in the person of Stephen, where speaking in the praise of Moses, he sayeth that he was mighty in words and deeds. But in this place it is doubted whether Christ should be called Mighty i● deed, in respect of his miracles (as if it had been said that he was endued with divine virtues, which should prove that he was sent from heaven) or whether that it should reach further, that the meaning should be, that he excelled as well in the faculty of teaching, as in holiness of life, and excellent gifts. And I do like this latter sense. Neither is that addition in vain, Before God and the people, which signifieth that the excellency of Christ was so declared to men, and known by evident trials, that it was without all feigned and vain ostentation. And hereby may be gathered a brief definition of a true Prophet: namely, he who to his word adjoineth also the power of works, and shall not only endeavour to excel amongst men, but to behave himself sincerely, as in the sight of God.  
21. But we trusted. It shall appear by the text, that the hope which they had conceived of Christ, was not taken away: though by the words it should so seem at the first fight. But because the history which is set down of the condemning of Christ might withdraw a man, who had no taste of the gospel, because that he was condemned by the Prelates of the Church: Cleopas opposeth the hope of the redemption against this offence. And though he doth afterwards declare that he himself doth fearfully and as a staggering man remain in this hope, yet he doth diligently gather what helps soever he can, for the upholding of the same. For it is probable that he spoke of the third-day for no other end, but because the Lord had promised that he would rise again the third day. Furthermore, that which he reporteth that the women found not the body, and that a vision of Angels appeared to them, and because that which the women had spoken of the empty grave was also approved by the testimony of men, is referred to this sum, that Christ was risen. So the godly man doubtful between faith and fear, nourisheth his faith, and according to his strength, striveth against fear.  
●5. And he said unto them This reproof seemeth to be sharper and harder than was meet in respect of the weak man: but who so shall consider of all the circumstances, shall easily perceive that it was not without cause that the Lord gave so sharp a reproof to them, amongst whom he had bestowed his long labour, so ill and almost without any fruit. For it is to be noted that this here spoken is not only to be restrained to these two: but objected as a common fault, which their other fellows might presently hear of their mouths. Christ had so oft forewarned them of his death, he had also so oft taught of the new and spiritual life, and had confirmed his doctrine by the oracles of the Prophets: as if he had spoken to deaf men, or to blocks or stones, they being once stricken with the horror of death, do turn themselves hither and thither. Therefore he doth justly attribute this stackering to foolishness, & he maketh sloth the cause of the same, because they were no readier to believe. And he doth not only upbraid them, that when he was a most excellent master to them, they were but slack and slow to learn: but because they were not attentive to the sayings of the Prophets: as if he should have said that their slothfulness could not be excused, because there was no fault, but only in themselves, ●ith the doctrine of the Prophets was so evident and plain of itself, and so well expounded to them.  
As the most part of men do bear the same blame for their own folly, because they are unapt to be taught, and obstinate. But let us note that when Christ saw his disciples to be too slothful, to the end that he might waken them, he beginneth at reproving them. For so must they be dealt with, whom we have tried to be either dull or slothful.  
26. Ought not Christ to have suffered th●se things. It is not to be doubted but that Christ spoke of the office of the Messiah, as it was described by the Prophets▪ lest the death of the cross should be offensive: and in journeying three or four hours, he had space sufficient fully to set forth the matters. Therefore Christ doth not say in three words that he ought to suffer: but he declareth at large that he was sent to that end, that by the sacrifice of death he might wash away the sins of the world. that he might be the purging sacrifice offered for the taking away of the curse, that he might wash the sins of others from their guiltiness. Luke therefore for the more vehemency setteth down this sentence interrogatively, whereby it is gathered that he showed by reasons the necessity of his death. The sum is, that the disciples did evil to be troubled at the death of their master, (without the which he could not perform the parts of Christ: for the chief point of our redemption, was his offering up) for by this means they shut up the gate against him, lest he should come into his kingdom. The which must be noted diligently: for sith Christ should want his honour, if he should not be accounted a sacrifice for sins, his only way into his glory, is that his humbling to be of no reputation, Phil. 2. 7. out of the which he arose a redeemer. But we do see at this day, how amongst us they do sin nothing sooner than in a preposterous order. For amongst the multitude of them which do royally declare Christ to be a king, and do extol him with divine praises, scarce every tenth of them doth think that we have gotten grace by his death.  
27. And he began at Moses. This place doth teach how Christ is made manifest unto us by the Gospel: namely, while the knowledge of him is proved plainly out of the law and the Prophets. For no man ever was a more ready and apt teacher of the Gospel, than the Lord himself, who as we see fetched the proof of his doctrine out of the law and the Prophets. If any man will except, that he began at the rudiments, that the disciples by a little at once, biding the Prophets far well, might pass over to the perfect Gospel, this device is easily confuted: for afterward it shallbe said, that all the Apostles had their mind opened, not that they should be wise without the help of the law, but that they might understand the scriptures. Wherefore, to the end that Christ may at this day be revealed unto us by the Gospel, it is necessary that Moses and the Prophets should come forth before as forerunners. Whereof the readers are therefore to be admonished, lest they should give ear to fanatical men, which by suppressing the law and the Prophets, do wickedly maim the Gospel. As if that God would have to be unprofitable, what soever he at any time spoke of his own Son. But in what manner they are to be applied to Christ, which are every where read of him in the law and the Prophets, it is not my present purpose to declare.  
It is sufficient, briefly to note, that Christ is not in vain called the end of the law. For though that Moses rather shadowed him forth darkly, and a far off, then express him plainly: yet this is without controversy, that if in the stock of Abraham, there should not be one head above all, under whom the people should grow into one body, the covenant which God made with the holy fathers, should be broken and but in vain. Further, when as God had commanded that the Tabernacle and the ceremonies, should be framed after the heavenly pattern, it followeth that the sacrifices and all the rites of the temple, if they had not their truth else where, should be as a vain and fruitless play. And this argument doth the Apostle handle in many words, in the Epistle to the Hebrews. For holding that principle, that the visible ceremonies of the law were shadows of spiritual things, he teacheth that Christ is to be sought in the whole priesthood of the law, in the sacrifices and in the form of the Sanctuary. Bucer also otherwhere doth wisely divine, that in that obscurity there was a certain kind of interpreatinge the Scripture in use amongst the jews, which the fathers delivered unto them by hand. But I, lest that I should follow uncertainties, am contented with that natural and simple manner, which is every where to be found amongst the Prophets, who were the most apt interpreaters of the law.  
Christ therefore is rightly collected out of the law, if we consider that the covenant which Christ made with the fathers, was made by the help of a Mediator: The Sanctuary wherein God testified the presence of his grace, was consecrated with blood: The law itself with their promises, was confirmed with the sprinkling of blood: One priest was chosen out of all the people, who should present himself in the name of them all, in the sight of God, not as any mortal man, but in a holy habit: men had there no hope of their reconciliation with God, but by offering up of a sacrifice. Furthermore, very notable is that prophesy of the perpetuitye of the kingdom in the tribe of juda. But the Prophet's themselves (as we have declared) have more plainly described the Mediator, yet they themselves had their first knowledge from Moses: for they had no other office enjoined them, but that they should renew the memory of the covenant, more plainly show the spiritual worship of God, establish the hope of salvation in the Mediator: and also, that they might the more evidently declare, the mean of the reconciliation. But because it pleased God to defer the full revelation unto the coming of his Son, it was not a superfluous interpretation.  
28. And they drew near unto the town. There is no reason why some interpreaters should imagine any other place than Emaus. For the journey was not so long; that they should rest in a nearer lodging. We know that seven miles (though a man for the recreation of his mind should walk but softly) are gone at the most in four hours. Therefore I doubt not but that Christ went forward even to Emaus. Now, where it is demanded whether he could dissemble, who is the eternal truth of God: I do answer that the Son of GOD was not bound by this law, that he should make all his counsels known. Yet because that simulation is a kind of lying, the knot is not yet unlosed: especially, sith that very many do draw this example to a liberty for lying. But I do answer, Christ without lying feigned as it is here said in like manner as he showed himself to be a travailer: for the reason of them both is like. Augustine's answer is somewhat more subtle, lib. 2. ad Consentium, cap. 13. Also in his book of questions upon the Gospels, chap. 51. For he would have this feigning accounted amongst the Tropes and Figures, then, amongst the Parables and Moral histories. But this one thing doth satisfy me, as Christ for a time covered the eyes of them with whom he spoke, that he showing himself as in the person of a stranger, they might account him as a common guest: so the purpose of going further, which for that time he pretended, was not a faininge of an other matter, then that which in deed he was about to do, but because that he would not discover the manner of his departure: for no man will deny but that he was then to go further, for he was then separated from the company of men. So he deceived not his disciples by this feigning, but held them somewhile in suspense, until the full time of his manifestation were come. Wherefore they do deal too preposterously, who do make him to be their patron for lying, and by his example we have no more colour to dissemble in anythinge, then to imitate his divine power in closing the eyes of them which see. Wherefore there is no safer a way, then to hold the prescript rule of speaking truly and simply. Not that the Lord at any time disobeyed his father's law, but he without binding himself to the literal priest performed the simple meaning of the law, and the weakness of our senses do need an other bridle.  
30. He took bread. Augustine and divers others with him, thought that Christ took not the bread which he reached as to be an ordinary bread to be eaten, but for an holy sign of his body. And this is plausible to be spoken, that the Lord should be then known in the spiritual glass of the supper: for the disciples looking upon him with corporal eyes, knew him not. But because this conjecture hath no probable token for the proof of it, I do rather take Luke's words more simply, that Christ taking bread in his hands, after his manner he gave thanks. And it appeareth that he used a special order of prayer, to the which he knew that his disciples had been familiarly accustomed, that they by this note being admonished, might stir up their senses. In the mean season let us learn by the master's example, so oft as we do eat bread, to give thanks to him who is the author of life, for that putteth a difference between us and profane men.  
matthew. Mark. 16 Luke 24.  
13. And they went & told it to the remnant, but they believed them not.  
14. Finally, he appeared unto the eleven a● they sat together, and reproved them of their unbelief & hardness of heart, because they believed not them which had seen him.  
31. Then their eyes were opened, and they knew him: but he was taken out of their sight.  
32. And they said between themselves: Did not our hearts burn within us, while he talked with us by the way, and when he opened to us the Scriptures?  
33. And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them.  
34. Which said: The Lord is risen in deed, and hath appeared to Simon.  
35. Then they told what things were done in the way, and how he was known of them in breaking of bread.  
36. And as they spoke these things. jesus himself stood in the mids of them, and said unto them: Peace be to you.  
37. But they were abashed and afraid, supposing that they had seen a spirit.  
38. Then he said unto them: why are ye troubled● and wherefore do doubts arise in your hearts?  
39 Behold my hands and my feet, for it is I myself: handle me and see, for a spirit hath not flesh and bones, at ye see me have.  
40. And when he had thus spoken, he showed them his hands and feet.   
31. And their eyes were opened. By these words we are taught that there was no Metamorphosis in Christ, that he should darell men's eyes with variety of shapes: (according as the Poets do imagine their Proteus) but the fault was rather in the eyes of them which looked, because they were held. As shortly after he vanished not away from before the same eyes, because that his body was of itself invisible, but because that God withdrawing his force, their sight was dulled. And it is no marvel, that christ should assoon as he was known, suddenly vanish away: for it was nothing needful that he should be seen any longer, lest that they (as of themselves they were too much bend to the earth) should desire to draw him again to an earthly life. Therefore so far as was necessary to testify the resurrection, he revealed himself to be seen: and by his sudden departure he taught, that he should be sought otherwhere then in the world: for the ascending into heaven, was the fulfilling of the new life.  
32. Did not our heart. The knowledge of Christ so wrought, that the disciples had a lively feeling of that secret and hidden grace of the spirit, wherewith they were before endued. For god ofttimes so worketh in his, that for a time they know not the force of the spirit (whereof they are not yet void) or at the least so as they cannot distinctly know the same: but they have only a feeling of it by a secret instinct. So the disciples had before conceived a zeal but without feeling which they do now remember: now since that Christ is made known unto them, they do at the length begin to consider that grace which they had before, without taste of the same, & they do perceive that they had been very blockish. For they do reprove themselves of sloth, as if they should say: How came it to pass that we knew him not while he talked with us? for when he pierced into our hearts, we should have marked who it had been. But they do not simply by this naked sign gather that he was christ, because that his speech was effectual to inflame their minds, but because they do give unto him the honour, that while he spoke with his mouth, their hearts also burnt within them through the heat of the spirit. Paul verily rejoiceth, 2. Cor. 3. 6. that the ministry of the spirit was given unto him, & the scripture doth oft times adorn the ministers of the word with these titles, that they do convert the hearts, lighten the minds, renew men that they may become pure and holy sacrifices: but than it doth not declare what they shall do by their own power, but rather what the Lord shall work by them. But both these are to be found together in one Christ, to utter the outward voice, and effectually to frame the hearts to obedience of faith. And it is not to be doubted, but that he than wrought a singular work in the hearts of them two, that they at the length might feel a divine heat inspired into them by him while he spoke. For though the word of God is always fire, yet the fiery force did then by a peculiar and unwonted manner show itself in Christ's speech, which was an evident testimony of his divine power. For it is he alone which baptiseth with the holy Ghost and fire, Luke 3. 16. Yet let us remember that this is the lawful fruit of the heavenly doctrine, who soever is the minister of the same, to kindle the fire of the spirit in the hearts, which may both boil, and purge out, yea, and burn out the affections of the flesh, and shall truly stir up a fervent love of God, and carry up men wholly into heaven, as it were in the flame of the same.  
33. And they arose the same hour. The circumstance of the time, and the distance of the places, do show what an earnest desire these two men had to carry this message to their fellow disciples. Sith that it was in the evening that they entered into their lodging, it is probable that it was dark night before they knew that it was the Lord: it was troublesome to travail three hours when it was late in the night: yet they do presently arise, and run with speed to Jerusalem. And certainly if they had come but the next day, their slackness had been suspected: but now, when they had rather to defraud themselves of their nightly rest, than not to make the Apostles partakers of their joy with speed, their haste yielded credit to that which they told. Now, when Luke sayeth that they arose the same hour, it is to be supposed that they came about midnight to the disciples. And as the same Luke doth witness, they were then talking amongst themselves. Hereby therefore may their carefulness and earnest desire be known, in that they passed almost the night waking, and they ceased not to make thorough inquiry, until the resurrection of Christ should by many testimonies be more fully known.  
34. Which said, the Lord is risen. Luke in these words showeth that they which brought this glad news to the Apostles, for the confirming of their minds, were likewise informed of another vision. And it is not to be doubted, but that this reward of mutual confirmation, was bestowed upon them from God, as a recompense of their godly diligence. Also it may be gathered by the circumstance of the time: that after Peter had returned from the sepulchre, he was wonderful careful, until that Christ revealed himself unto him: and therefore, the same day that he had visited the sepulchre, he obtained his request.  
Now, it is not to be doubted, but that the gratulation amongst the eleven, was for this, because the Lord had appeared to Simon. But this seemeth not to agree with Marks words, who sayeth that these two were not believed of the eleven. For how could it be, that they refusing these new witnesses, should waver in their doubting, which were already certain? For, by saying that he was risen in deed, they do grant that the matter is out of controversy.  
First, I do answer that in the general speech is used the figure Synecdoche, because that some of them were harder, or less apt, & Thomas was more obstinate than all the rest. Also, we do easily gather, that they were so persuaded, as men amazed do use, who have not quietly meditated the matter: and we know that such do thereby fall into divers doubts. How soever it was, it appeareth by Luke, that the greater part of them being in that fear, as in an ecstasy, did not only willingly embrace that which was said: but they strived against their own distrust. For by this clause in deed, they do take away from them all occasion of doubting. And a little after we shall see that they fell again, and the third time through admiration to their waverings.  
36. jesus himself stood in the midst of them. Where john reporteth the same history at large, he differeth in some certain circumstances: and Mark noteth the same somewhat otherwise. But as concerning john, sith he only gathereth those things which were omitted by Luke, they two may be easily reconciled. And truly, there is no diversity in the sum of the matter, except any man would move a controversy about the time. For there it is said that jesus entered in, when it was evening, but by the history set down by Luke, it appeareth that it was late in the night when he appeared: namely, when the disciples were returned from Emaus. But I do not think that the time of the evening is to be precisely urged: but that rather which is said, may aptly and commodiously be applied to the late time of the night, for that when the Apostles after the evening, when it was night, had shut the doors and kept themselves secretly within the house, then Christ came unto them. Further, john doth not note the first beginning of the night, but simply noteth that the day being passed, and after the sun was set, yea, and about midnight, Christ came unlooked for amongst his disciples. Yet the question ariseth of an other matter, for Mark and Luke do report that the eleven were gathered together when Christ appeared unto them, but john sayeth that Thomas was then absent. But it is no absurdity that the number of eleven is put for the apostles themselves, though one was away from the company. And we said even now, and the matter itself declareth, that john doth more distinctly set down the particular points, because that his purpose was to report those things which were omitted by others. Also, it is out of doubt that it is one and the same history which was set down by the three, sith john doth expressly declare, that the disciples saw Christ only twice at Jerusalem, before they went into Galilee: for he sayeth that the third time he appeared to them at the sea of Tyberias. And he had noted two visions before: namely this, which befell the next morrow after the resurrection, and the other which followed eight days after, though if any had rather to expound it of the second, which is in Mark, I do not greatly stand against it. Now I do return to Luke's words. He doth not say, that Christ by his divine power opened for himself the doors which were shut, but yet by the word standing, he noteth some such matter. For how could the Lord suddenly in the night, stand in the midst of them, except that he had entered in wonderfully? But the same form of salutation is set down by both, Peace be to you: whereby the Hebrews do signify, that he wisheth unto them glad and prosperous success.  
37. But they were afraid. john maketh no mention of this fear: but sith that he also saith that Christ showed his hands and side to the disciples, it may be supposed that he omitted somewhat. Neither is it an unwonred thing amongst the Evangelists, while they study to be compendious, to touch only some part. Further, we do learn by Luke that they were so amazed with the strangeness of the sight, that they durst not believe their own eyes. A little before they had made their account that the Lord was risen, and they assuredly spoke as of a matter well known unto them: now, when they do behold him with their eyes, their senses are so shaken with admiration, that they imagined him to be a spirit. And though this error was not without fault, which came of their infirmity, yet they had not so forgotten themselves, as that they should be afraid of delusions: but though they thought that they were not mocked, yet they do rather incline to this, that the image of the resurrection was proposed to them in a vision by a spirit, then that Christ himself should be present a live, who even now of late was dead upon the cross. So they suspected it not to be a deceitful vision, as if it had been a vain Ghost: but being afraid, they only thought that they had been showed by a spirit, that which they saw in deed.  
38. Why are ye troubled? By these words they are warned, that they should cast fear out of their minds, that by gathering their senses together, they might judge as of a matter whereof they had good trial: for so long as men are holden with perturbations, they are blind in the manifest light. Therefore, to the end the disciples may conceive a sure knowledge, they are commanded to consider the matter with settled and quiet minds. In the second part Christ reproveth the other fault: namely, that by wavering between divers thoughts, they hindered themselves. And he sayeth that doubts do arise, signifying that the knowledge of the truth is therefore choked in them, that seeing they should not see, because they do not suppress the perverse imaginations: but rather by giving them liberty, they give them the pre-eminence. And truly we do prove by experience, that this is too true: even as the clouds if the sky be clear in the morning, being carried up on high, do darken the clear light of the Sun: so while we do permit our own reasons with too much liberty to arise against the word of God, that which was evident to us before, is taken out of our sight. It is meet when there appeareth any show of absurdity, by sifting the reasons on either side to make search: and it cannot otherwise be, but that our minds in doubtful matters should be carried hither and thither: but the mean must be holden in sobriety, lest that flesh should lift up itself higher then is meet, and should send forth their thoughts far against the heaven.  
39 See my hands. He maketh their corporal senses witnesses, lest they should think that he setteth a shadow before them in stead of a body. And first, he distinguisheth a corporal man from a spirit, as if he should say: Sight and feeling shall prove me to be the man in deed, which before was conversant with you: for I am clothed with the same flesh which was crucified, and as yet it beareth the marks. Further, sith Christ sayeth that his body is palpable, and compact of sound bones, and by these notes, distinguisheth the same from a spirit: this place is aptly and truly alleged by our men, to the refelling of the gross error of transubstantiation of bread into the body, or of the local presence of the body, which preposterous men do imagine to be in the holy supper. For they would have the body of Christ to be there, where there appeareth to be no sign of the body. But by this means it should follow, that he had changed his own nature, that he should cease to be that which he was, and whereby it was proved to be the very body by Christ himself. If they do except against this, that his side was then pierced, and his feet bored through with the wounds of the nails, and so also his hands, but that Christ is now whole and sound in heaven: this cavil is quickly answered. For the question is not only in what shape he appeared, but what he speaketh of the true nature of his flesh. And he doth attribute this as proper to him, that he may be felt, that he may differ from a spirit. Therefore also at this day it is necessary that this difference should remain between the flesh and the spirit: which by Christ's words was appointed, as it may be gathered to be for ever. And of the wounds this must be accounted, that by this lesson he teacheth all us, that Christ rather rose for us then for himself, when as he being the conqueror of death, and endued with the blessed and celestial immortality, yet for their sakes which are his, he would for a time bear the marks of the cross. This truly was a wonderful favour towards the disciples, that he had rather want somewhat himself of the perfect glory of the resurrection, then that they should be defrauded of such a help for their faith. But it is a foolish and an old wives fantasy to imagine, that he should yet remain so wounded, when he shall come judge of the world.  
MARK. 14. He appeared unto the eleven as they sat together. I do think that the participle a●akeimenois, is not here used for sitting down at meat, (as some do translate it) but for sitting together: and this is not done without reason: if this yet be agreed upon, to be the first vision which is here described: For it was no time to sup about midnight. Also, if the table had been ready prepared, it should not agree with that which Luke sayeth a little after, that Christ demanded whether they had any meat to eat. And it is a phrase used in Hebrew, to sit down for to rest in some place. And the reproof which followeth rather, belongeth to the first vision then to the second: for (as john witnesseth) the disciples rejoiced when they had seen the Lord the morrow after the passover, their unbelief was then reproved. That seemeth to be too much restrained that many do restrain these words of Mark to Thomas only. Therefore I had rather to expound it simply, that Christ when he first appeared to the Apostles, blamed them, because they believed not them which had been eye witnesses of his resurrection.  
Though the hardness of heart is not condemned in this alone, that they gave no credit to men, but because they being convicted with the success of the matter itself, they would not so yet accept the testimony of the Lord. Therefore sith Peter and mary, Cleopas and his fellow, were not the first witnesses of the resurrection, but only subscribed to Christ's words, it followeth that the rest of the Apostles did injury to the Lord, because they believed not his words, which yet were now proved true by their effect.  
Wherefore their hardness of heart is worthily reproved, because that a corrupt obstinacy was added to their slothfulness, as if that of set purpose they should desire to suppress that which appeared to be true, not that their purpose was to extinguish the glory of their master, or to reprove him of vanity, but because that their amazedness hindered them from yielding themselves to be taught. To be short, here is not a wilful perverseness condemned (as it was said before) but a blind slothfulness, which sometime hardeneth men, which otherwise are neither wicked nor rebellious.  
matthew. Mark. Luke 24.   
41. And while they yet believed net for joy, and wondered, he said unto them: Have ye here any meat?  
42. And they gave him a piece of broiled fish, and of an honey comb,  
43. And he took it, and did eat before them.  
44. And he said unto them: These are the words which I spoke unto you, while I was yet with you, that all must be fulfilled, which are written of me● in the law of Moses, and in the Prophets, and in the Psalms.  
45. Then opened he their understanding, that they might understand the scriptures.  
46. And said unto them: Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day.  
47. And that repentance and remission of sins should be preached in his name among all nations, beginning first at Jerusalem.  
48. Now, ye are witnesses of these things.  
49. And behold, I will send the promiss of my father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from an high.   
41. While they yet believed not. This place also showeth that it was not of purpose that they believed not, as they which do purpose in their mind not to believe: but sith their will was earnestly bend to believe, the vehemency of their affection held them so bound, that they could not be at rest. For certainly, the joy whereof Luke maketh mention arose of no other cause but of faith: and yet it was a hindrance that their faith could not get the victory. Therefore let us note how suspicious we should be of the vehemency of our affections, which though it should arise of good beginnings, yet it carrieth us as overthrown out of the right way. We are also admonished how diligently we should strive against the hindrance of faith, sith the joy conceived of the presence of Christ, was a cause of the Apostles incredulity. And again we do perceive how lovingly and kindly Christ useth the infirmity of his, who refuseth not to hold them up with a new supply, which were ready to fall. And though he having obtained the newness of the heavenly life, had no more need of meat and drink then the Angels, yet he willingly submitteth himself to the common order of mortal men. All the course of his life had he made himself subject to the necessity of meat and drink: now being exempted from the same, he eateth meat to this end, that he may persuade the disciples of the resurrection. So we see, that without regard of himself, he became wholly ours. This is a true and a godly meditation of this history, wherein the faithful may wade profitably, forsaking curious questions, as if this corruptible meat was digested, what nourishment should the immortal body of Christ take thereby: then what became of the excrements. As if that it were not at his pleasure, who created all things of nothing, to turn a little meat to nothing, when it should so seem good to him. Therefore, as Christ tasted in deed of a fish and a honey comb, that he might show himself to be man, so it is not to be doubted, but that by his divine power he consumed that which was not needful for nourishment. So I doubt not but the Angels at Abraham's table as they had very bodies, they eat and drank in deed: yet I do not therefore grant that they used meat and drink for the infirmity of the flesh: but sith that for Abraham's sake, they were clothed with the shape of man, the Lord granted this also to his servant, that these heavenly guests should eat before his tent. Also, if we grant that the bodies which they had taken for a time, after they had done their message were brought to nothing, who will deny but that the same became of the meats?  
44. These are the words. Though by Matthew and Mark it shall afterward appear that the speech which was had in Galilee, was not unlike, yet I do think it probable, that Luke doth now report that which befell the morrow after the resurrection. For that which john delivereth of that day that he breathed upon them, that he might give them the holy Ghost, doth agree with Luke's words, which shall presently follow, he opened their minds, that they might understand the scriptures. Christ also in these words doth sharply reprove their grosle and slothful forgetfulness, in that they being before admonished that he should rise again, that they should be so astonished, as if never any thing had been spoken to them. For his words do signify as much, as if he should say: Why stay you as at a matter strange and unlooked for, which I have yet often times spoken of before? Why do you not rather remember my words? For if you have hitherto accounted me to be true, this should have been well known to you now by my doctrine, before it should come to pass. In sum, Christ doth secretly complain, that he having spread his doctrine, his labour was spent in vain amongst his Apostles. Also, he doth more sharply reprove their slothfulness, when that he sayeth that he delivereth not any new thing: but only called to mind what had been spoken by the law and the Prophets, which they should have known from their childhood. But as they were ignorant of the whole doctrine of godliness, yet there was nothing more absurd, than not to embrace with speed, that which they were persuaded to proceed from God. For that was holden as a general rule in that whole nation, that there is no religion, but that which is contained in the law and the Prophets. But here is set down a more full division, then in other places of the Scripture: for besides the Law and the Prophets, the Psalms are added in the third place, which, though they may by right be numbered amongst the Prophecies, yet they have some thing proper and distinct: yet that two fold division which we have seen other where, doth notwithstanding comprehend the whole scripture.  
45. Then he opened their mind. Because the Lord before executing the office of a teacher, had profited little or nothing amongst his disciples, now he beginneth to teach them inwardly by his spirit. For the words are thrown in vain into the air, until the minds be lightened with the gift of understanding. It is true that the word of God is like unto a candle: but it giveth light in darkness, and amongst the blind, until the eyes be lightened inwardly by the Lord, whose only gift it is to lighten the blind, Psalm and hundredth, and six and forty, and the eight verse. And hereby it appeareth how great the corruption of our nature is, when the light of life offered in the heavenly oracles, doth profit us nothing. But now, if by understanding we do not perceive what should be right, how should our will be able to yield obedience? Therefore it must be granted that we are weak every way, so that the heavenly doctrine is not otherwise profitable and effectual to us, but so far as the Spirit doth frame our minds to understand the same: and our hearts to be subject to the yoke of the same: and therefore, that we may become sit disciples to him, it is necessary that all trust in our own wit being cast away, to ask for light from heaven, and also leaving the foolish opinion of free will, to deliver ourselves to be governed by God. And it is not without a cause that Paul in the first to the Corrinthians the third chapter, and the eighteen verse, doth command men to become foolish, that they may be wise to God: for the light of the spirit cannot be extinguished by a worse darkness, then by trusting to our own wit. Furthermore, let the readers observe, that the disciples had not the eyes of the mind opened, wherewith without the help of God they might discern mysteries: but as they are comprehended in the Scriptures: and so was that fulfilled, which was spoken in the hundredth and nineteen Psalm, and eighteen verse. Lighten mine eyes, that I may consider the marvelous works of thy law.  
For God doth not give such a Spirit to his childrenne, as should abolish the use his word, but rather it should make the same fruitful. Wherefore fanatical men do wickedly under pretence of revelations grant themselves liberty to despice the Scripture. For that which we do read here of the Apostles, Christ worketh daily in all his, for that by his spirit he directeth them to understand the Scripture, but not to carry them to vain imaginations. But it is demanded why Christ had rather lose his labour for the space of whole three years, then to open their eyes presently: I do answer first, though the fruit of the labour doth not so speedily appear, yet it was not unprofitable: for being lightened a new they also felt the profit of the former time. For I do take that their minds were opened, not only that they might afterwards be apt to learn if any thing should be taught them: but that they might call to memory for their profit the doctrine heard before in vain.  
Furthermore, that ignorance by the space of three years, doth teach us a profitable lesson, that they obtained not this knowledge a new by any other means then by the heavenly light. Add also that Christ in this showed an evident token of his Godhead: because that he was not only a minister of the outward voice, which should give a sound in the ears, but by his secret power he pierced into the minds: and so he declareth that it belongeth to him alone, which Paul denieth to the doctors of the Church, 1. Corrinthians 3. 7. yet it is to be noted that the Apostles were not so void and deprived of the light of understanding, but that they knew some few principles: but because it was only a small taste which they had, this is accounted the beginning of true understanding, while the vail being removed, they do see Christ plainly in the Law and the Prophets.  
46. He said unto them, so it is written. By this text is their quarrel confuted, which do pretend that the outward doctrine is but in vain, if that we have in us by nature no power to understand the same. To what end say they, should the Lord speak to the deaf? But we see where the Spirit of Christ, which is the inward master, performeth his part, that the labour of the minister which teacheth, is not lost. For after that Christ endued his with the Spirit of understanding, they do receive fruit by that which he teacheth out of the Scriptures. And even amongst the reprobate, though the outward voice vanisheth away as if it were dead, yet notwithstanding it maketh them inexcusable.  
And as concerning the words of Christ, they are gathered of that principle. It is necessary that what soever is written, should be fulfilled, because that God witnessed nothing by his prophets, but that which he would certainly bring to pass. But by the same words we are taught what must be chief learned out of the law and the Prophets, for sith Christ is the end and soul of the law, without him and besides him, what knowledge soever is obtained, is vain and frivolous. Wherefore, as any man shall desire to profit best by the Scripture, let him be always bent to this point. And now Christ doth here first set down his death and resurrection, and afterwards the fruit which shall come to us by them both. For whence cometh repentance and forgiveness of sins, but because our old man is crucified with Christ, Romans 6. and the 6. verse that through the same we may arise to newness of life: for by the sacrifice of his death our sins are cleansed, and our filthiness washed with blood, but righteousness is obtained by the resurrection.  
Therefore he teacheth that the cause and matter of our salvation must be sought in his death and resurrection: for from thence proceedeth reconciliation with God, and regeneration into a new and spiritual life.  
And therefore it is plainly expressed, that as well forgiveness of sins as repentance, cannot be preached but in his name: For neither can we hope for imputation of righteousness, neither grow to the denial of ourselves, and newness of life, but so far forth as he is become our righteousness and sanctification, 1. Cor. 1. 30. But because we have entreated at large in another place of this sum of the Gospel, it is better that the readers should thence seek for any thing which they have forgotten, then to be burdened with repetition.  
47. Amongst all nations, beginning first. Now doth Christ at the length declare evidently, that which he had before concealed, that the grace of redemption which he brought, doth generally appertain to all nations. For though the calling of the Gentiles had been oft foretold by the Prophets, yet the same had not been so revealed, as that the jews should easily admit them into the hope of salvation with them. Therefore, until the resurrection, Christ was not supposed to be the redeemer, but of that one special people. And then was the wall first broken down, that they which before were strangers, and scattered abroad, might be gathered into the sheepfold of the Lord. Yet in the mean season, lest the covenant of God might seem to be in vain, Christ placeth the jews in the first degree, commanding that they should first begin at Jerusalem: for because that God had peculiarly adopted the stock of Abraham, it was meet that it should be preferred before the rest of the world. This is the right of the first begotten, which jeremiah assigneth unto them, 31. 9 Paul also doth every where observe this order diligently, as to the Ephes. 2. 17. he sayeth that Christ coming, he preached peace to them, which were near, and then to strangers and them a far of.  
48. Now ye are witnesses. As yet he doth not send them forth to publish the Gospel, but only declareth for what purpose he appointed, that they might prepare themselves for that time: and partly by this consolation he mitigateth their sorrow, partly with this spur he correcteth their sloth. When as they being guilty to themselves of their late falling away, it was meet for them to have sorrowful hearts, Christ here beyond all hope, bestoweth upon them this incredible honour, enjoining them to publish the embassage of eternal salvation to the whole world. By this means he doth not only restore them perfectly: but with the greatness of this new grace, he doth thoroughly abolish the remembrance of the offence. Yet withal as I said, he pricketh them forward, lest they should be as slack and slothful to publish the faith, whereof they were ordained preachers.  
49. Behold I will send the promiss. Lest the Apostles should be afraid of their own weakness, he comforteth them with the hope of new grace which should come upon them, as if that he should say: Though you think yourselves unmeet for so great a burden, yet there is no cause why you should be discouraged: for I will supply from heaven that power which I know to be wanting in you. Now, that he might the better confirm them in this hope, he maketh mention of the holy Ghost which was promised of the father. For to the end they might readily prepare themselves to the work, God meeting with their distrust, had encouraged them with his promiss. Now, Christ substituting himself in his father's place, taketh upon him to perform that gift, wherein he doth again challenge to himself a divine power. For this is a part of that glory which God by oath denied to give to an other, Isai 41. 8. to endue weak men with heavenly power. Therefore, if it belongeth to Christ, it followeth that he is God, who spoke in the times passed by the mouth of the Prophet. But though God promised a special grace to the Apostles, and Christ bestowed it: yet this must be generally noted, that no mortal man is of himself meet for the preaching of the Gospel, but so far forth as God clothing them with his spirit, supplieth their nakedness and want. And certainly, as Paul doth not exclaim of the Apostles alone, 2. Cor. 2. 16. who shall be found meet for these things? but he declareth that there is no mortal man meet for so great a work: so it is necessary that what soever ministers of the Gospel God stirreth up, should be endued with the heavenly spirit: and therefore it is promised to all the teachers of the Church without exception in every place.  
But tarry ye. Lest they should rashly run forth to teach before the time, Christ commandeth them to be quiet & silent, until that he by his appointment sending them forth, shall use their help in time convenient. And this was a profitable trial of their obedience, that they having the understanding of the Scripture, and endued with the grace of the spirit, yet because the Lord forbade them to speak, they held their peace as dumb men: for we do know how desirously they would show themselves abroad, which think that they could do this with praise and admiration. And it may be, that by this delay, Christ would punish their slothfulness, because they had not presently gone the same day into Galilee at his commandment. What soever the matter were, we are taught that nothing must be attempted, but by the calling of the Lord. Wherefore, though they wanted not ability to teach publicly, yet let them contain themselves as private men in silence, until that he shall lead them forth in his hand into the Theatre. Further, in that they are commanded to stay at Jerusalem, it must be understood, after they should return from out of Galilee. For (as we shall a little after hear out of Matthew) though he revealed himself to be seen at Jerusalem, yet he changed not that which he had first determined of Galilee. Therefore the meaning of the words is, after he had given them their commandments in the place appointed, yet his will was that they should as yet remain silent for a time, until that he should furnish them with a new power.  
matthew. 28. Mark. 16. Luke. 
16. Then the eleven disciples went into Galilee, into a mountain, where jesus had appointed them.  
17. And when they saw him, they worshipped him: but some doubted.  
18. And jesus came and spoke unto them, saying: All power is given vnt● me in heaven and in earth.  
19 Go therefore and teach all nations, baptising them in the name of the Father, & the Son, and the holy Ghost.  
20. teaching them to observe all things, what so ever I have commanded you: and 〈◊〉, I am with you alway until the end of the world. Amen.  
15. And he said unto them: G● ye into all the world, & preach the gospel to every creature.  
16. He that shall believe and be baptized, shallbe saved: but he that will not believe, shallbe damned.  
17. And these token's shall follow them that believe: In my name, they shall cast out devils, and shall speak with new tongues.  
18. And shall take away serpents, and if they shall drink any deadly thing, it shall not hurt them, they shall lay their hands on the sick, and they shall recover.    
16. Then the eleven diciples. matthew passing over those things which we have reported out of the other three, doth only teach where the eleven disciples were sent on the Apostolical office. For their purpose was not (as we have often seen before) to prosecute all the particular parts of a history: because it seemed sufficient to the holy Ghost, who directed their style, by gathering their testimonies together to set down the sum, such as we do see. Therefore matthew doth choose that which especially appertained to us: namely, that Christ when he appeared to the disciples, also created them Apostles, which should carry the embassage of eternal life into all the coasts of the world. But though there is no mention made of the Mount in any other place, yet we do gather that this place of Galilee was noted to Mary: yet it is marvel that some having seen Christ twice already, should as yet doubt of him. If any man like to refer this to the first manifestation, there shall be no absurdity therein: for the Evangelists do sometime use to mix divers things together. But it must not seem absurd, if the remnants of fear should drive some again to a new wavering: for we know, as oft as Christ appeared, they were afraid and amazed, until their minds were settled by oft seeing him. Wherefore, the sense in my judgement, is, that some doubted at the first, until Christ approached nearer and more familiarly unto them: and when he was verily and certainly known, they worshipped: because that the brightness of the divine glory was made manifest. And it may be that the same reason drive them suddenly to doubt, which led them afterward to worship: for the habit of a servant being laid aside, there then appeared nothing in him but that which was celestial.  
18. And jesus came and spoke unto them. It is not to be doubted, but that this coming took away all scruple. But before that matthew declareth that the disciples had the office of teaching enjoined them, he sayeth that Christ first spoke of his own power, and not without cause: for a small authority could not suffice here, but it behoveth him to have a great and a divine Empire, who commandeth that life eternal should be promised in his name, that all the world should be brought under his government, and that the doctrine should be preached, which by overthrowing every high thing, should bring all mankind under. And by this preface Christ doth not only stir up the disciples to execute their office boldly and freely, but he establisheth the faith of his Gospel to continue in all ages.  
For certainly, the Apostles could never have been persuaded to take so hard a matter in hand, except they knew that their revenger sat in heaven, who had all power given him. For without such a fortreste, it had been impossible to prevail any thing. But when they do hear, that he whom they do serve, doth govern heaven and earth, they are with this one thing very thoroughly furnished to overcome all lets. And as concerning the hearers, if the contemptible estate of them which do preach the Gospel, doth weaken or hinder their faith, let them learn to lift up their eyes to the author himself, by whose power the majesty of the Gospel must be esteemed, and so it shall come to pass, that they shall not be so bold as to despise him, speaking by his ministers. And he doth expressly make himself Lord and King as well of heaven as of earth, because, that by the preaching of the Gospel he bringing men in obedience to him, doth erect the throne of his kingdom upon earth, and regenerating them which are his into a new life, and calling them to the hope of salvation, he openeth the heavens, that he may exalt them to the blessed immortality with the Angels, who before not only crept below in the world, but had been drowned in the bottomless pit of death. But let us remember that Christ had always his authority with his father, and this was given unto him in our flesh, or (that I may speak more plainly) in the person of the Mediator. For he glorieth not of that eternal power which he had before the world was created: but of that which he received now, when he was ordained the judge of the world. And it is to be noted that this Empire was not manifestly known until that he was risen from the dead: because that then at the length being adorned with the ornaments of a mighty king, he showed himself in authority. Thither also appertaineth that saying of Paul to the philippians 2. 9 He humbled himself, wherefore God hath exalted him, and given him a name above every name, etc. And though the sitting at the right hand of the father is set after his ascension into heaven, as later in order: yet because the resurrection and the ascension into heaven, are things mutually joined together, Christ hath good cause to speak so royally of his power.  
19 Go therefore. Though Mark, after he hath declared that Christ appeared to the eleven disciples, doth presently set down the commandment of preaching of the Gospel, yet he doth not note it as an action presently done. For we do gather by the text in matthew, that this was not done before they went into Galilee. But the sum is, that by preaching the Gospel every where, they should bring all nations into the obedience of faith: then, that they should seal and confirm their doctrine with the seal of the Gospel. In Matthew they are simply commanded to teach: but Mark setteth down what kind of doctrine it should be: namely, that they should preach the Gospel.  
And shortly after is also added this restraint, that they should teach them to observe what soever things the Lord commanded. Hereby we learn that the Apostle ship is not a vain title of honour, but an office of labour; and therefore there is nothing more absurd, or intolerable, then that these ●asked men should challenge this honour, who raining in idleness, do reject the office of teaching from them.  
The Pope of Rome and his band do proudly boast of this succession, as if that they sustained the same person in common with Peter and his colleagues: but in the mean season they have no more care of the doctrine than bawds, or the Priests of Bacchus and Venus. But with what face I beseech you, do they thrust themselves into their place, who they hear were created to be preachers of the Gospel? But though they are not ashamed to bewray their own impudency: yet with all readers of sound judgement this one word is strange enough to overthrow their fantastical Hierarchy, that no man can be a successor of the Apostles: but he which serveth Christ by preaching of the Gospel: to be short, who soever doth not perform the duties of a teacher, doth falsely and wrongfully take the name of a teacher. For this is the priesthood of the New testament, with the spiritual sword of the word to kill men for a sacrifice to God. Whereof it followeth that they all are degenerate and counterfeit sacrisicers, which do not apply the office of teaching.  
Teach all nations. Hear Christ by taking away the difference, doth make the Gentiles equal with the jews, and doth generally admit them both into the fellowship of the covenant. Thither also appertaineth the word Going. For the Prophets under the law were restrained within the bounds of juda: but now the partition wall being overthrown, the Lord commandeth the ministers of the Gospel to go far abroad for the spreading of the doctrine of salvation through all the coasts of the world. For though the dignity of the first borne (as we touched even now) should at the first remain amongst the jews, yet the inheritance of life was common to the Gentiles. So was fulfilled that prophesy of Isaiah with the like, that Christ is given to be a light to the Gentiles, that he might be the salvation of God unto the outmost part of the earth, Isai 49. 6. That is Marks meaning by all creatures: for after that peace was preached to them of the household, the same message cometh to them also which are a far off, and to strangers. Further, how necessary it was that the Apostles should be plainly admonished of the calling of the Gentiles, it doth thereby appear, that after they had received the commandment to go unto them, they were greatly afraid, as if they should defile themselves & the doctrine, Act. 10. 28.  
Baptising them. Christ commandeth that they should be baptised, which should give their name to the Gospel, and should profess themselves to be disciples: partly, that it might be a witness unto them of eternal life before God, partly that it might be an outward sign of faith before men. For we know that by this sign God doth witness unto us the grace of his adoption: for he grafteth us into the body of his son that he might account us to be of his flock, and therefore our spiritual washing wherewith he reconcileth us unto himself, and the new righteousness are there represented. But as God confirmeth his grace unto us by this zeal, so who soever do offer themselves to baptism, they do in like manner bind their faith as it were by giving of an obligation. Also, sith the Apostles have these duties expressly committed to their charge, together with the preaching of the Gospel, it followeth that there are no other lawful ministers of Baptism, but they which do also minister doctrine. Therefore, where liberty hath been granted to private men, and also to women to baptise, because it is not agreeable to the institution of Christ, it was nothing else but a mere profanation. Also, where the first place is appointed for doctrine, there is a true difference set down between this mystery and the adoulterous rites of the Gentiles, wherewith they do enter themselves into their religions: for until God by his word shall give life to the earthly element, it is made no sacrament for us. As superstition hath a preposterous emulation at all the works of God, so foolish men do frame divers sacraments according to their own pleasure: but because they want the word as the soul, they are vain and toyish shadows. Wherefore let us note that by the power of the doctrine it cometh to pass that the fignes do put on a new nature: so as the outward washing of the flesh, beginneth to be a spiritual pledge of regeneration by the doctrine of the Gospel going before: and this is the right consecration, in stead whereof popery hath brought in upon us magical exorcisms. And therefore it is said in Mark. He that shall believe and be baptized, by which words Christ doth not only exclude hypocrites from the hope of salvation, who being without faith, are only puffed up with the outward sign: but he joineth baptism to the holy band of doctrine, that this should be nothing else, than an addition to that. But because Christ commandeth them to reach before he commandeth to baptise, and willeth that only believers be received to baptism, baptism seemeth not to be rightly ministered, except that faith should go before. And under this pretence the Anabaptists have stirred much against the baptism of infants. Yet it is not hard to be answered, if any man shall consider the reason of the commandment. Christ commandeth that the embassage of eternal salvation should be carried to all the Gentiles: he confirmeth the same by adding the seal of baptism. And there is good cause why the believing of the word is set before baptism, sith the Gentiles were altogether strangers from God, and had no fellowship with the elect people: For otherwise it should have been a lying sign which should offer forgiveness of sins, and the gift of the spirit to unbelievers, who as yet were not the members of Christ. And we know that they are gathered by faith, who were before dispersed. Now it is demanded upon what condition God adopted them to be his sons, which before were strangers. It cannot certainly be denied, when he once accepted them into his favour, but that he extendeth the same to their children and nephews. At the coming of Christ he showed himself generally to be a father both to the Gentiles and to the jews. Therefore it is necessary that the promiss which was in times past made to the jews, should also at this day be of force amongst the Gentiles, I will be thy God and the God of thy seed after thee: Gen. 17. 7. So we see them, which by faith are entered into the Church of God, to be accounted for the members of Christ, and also to be called to the inheritance of salvation. And yet baptism is not by this means separated from faith or doctrine: for though young infants do not as yet by reason of their age take hold of the grace of God by faith, yet God accepting of their parents, doth also embrace them. I do therefore deny it to be rashly done to baptise infants, whereto the Lord doth call them, while he promiseth them to be their God. In the name of the father. This place doth teach the full and evident knowledge of God, the which being but darkly shadowed forth under the law and the Prophets, at the length sprang forth under the kingdom of Christ. The old fathers never durst call God their Father, if they had not taken this hope from Christ their head: neither were they altogether ignorant of the eternal wisdom of God, which was the fountain of light and life. It was also one of their confessed principles, that God showed forth his power in the holy ghost. But at the arising of the gospel, God was much more manifestly showed under the three persons: for the father then revealed himself plainly in the son, his lively and express image: and Christ himself lightening the world by the clear brightness of his spirit, made both him & himself to be known. But it is not without cause that here is express mention made of the Father, of the Son, and of the spirit: for the force of baptism cannot be apprehended otherwise, then by beginning at the free mercy of the Father, who reconcileth us unto himself by his only begotten Son: then shall Christ himself appear before us with the sacrifice of his death: and at the length the holy ghost shall also come, by whom he washeth and regenerateth us: and at the length he maketh us partakers of all their good gifts. So we do see, that we do not rightly know God, except that our faith do distinctly conceive three persons in one essence, and that the efficacy and fruit of baptism doth come from thence, that God the Father adopteth us in his Son, and by the Spirit, we being purged from the filthiness of our flesh, he reformeth us to righteousness.  
MAR. 16. He that shall believe. This promiss was added, that it might allure all mankind to faith: as again for the terrifying of the unbelievers there followeth a denounced sentence of grievous destruction. But it is no marvel that salvation is promised to the faithful: for by believing in the only begotten son of God, they are not only accounted amongst the sons of God, but being endued with the righteousness of his grace, and with the spirit of regeneration, they do possess the sum of eternal life. Baptism is joined with the faith of the Gospel, that we might know that therein is engraved the mark of our salvation, for if it availed not to testify the grace of God, Christ had unproperly said: that they should be saved, which should believe, and be baptized. Though it must also be noted, that it is not so necessarily required to salvation, that all they should of necessity pearish, which should not obtain the same. For it is not joined here to faith, as half the cause of salvation, but as a testimony. I do grant that this necessity is laid upon men, that they should not neglect the sign of the grace of God: but though God for their infirmity useth such helps, I deny his grace to be tied unto them. In this manner we may say that it is not simply necessary, but only in respect of our obedience. In the second part, where Christ condemneth them which do not believe, he meaneth the rebellious, who while they do refuse salvation offered, do draw upon themselves a more grievous punishment, and they are not now only ensnared in the common destruction of mankind, but they do sustain the fault of their own ingratitude.  
17. These tokens shall follow them which believe. As the Lord had by miracles confirmed the faith of his Gospel, so long as he was conversant in the world, so now he causeth the same to flourish in the time to come, lest the disciples should think that the same were tied to his corporal presence. For it was to great purpose that the divine power of Christ should flourish amongst the faithful, that it might manifestly appear that he was risen from the dead, whereby his doctrine might remain & continue, and his name should be immortal. Further, where he furnisheth the faithful with this gift, it must not be drawn to all. For we know that the gifts were diversly disposed, that the power of miracles should be but in the hands of some. But because that which was given to a few, was common to the whole church, and the signs which one wrought, availed for the confirmation of all, Christ doth rightly name the believers generally. The meaning therefore is, that the faithful should be ministers of the same power, he had been wonderful before in Christ, that in his absence the seal of the gospel might be the more sure: as in john 14. 12. he promiseth that they shall do the same & greater things. And for the setting forth of the glory & deity of Christ, it was sufficient that some few of the believers were furnished with this power. And though Christ doth not express whether he would that this gift should be but for a time, or remain for ever in his church: Yet it is more probable that these miracles were promised but for a time, for the setting forth of the gospel, which was new & as yet obscure. And it may be, that for the fault of unthankfulness, the world was deprived of this honour: yet I do think that this was the properend of miracles, that the doctrine of the gospel should at the beginning want no approbation. And we do certainly see that the use of them ceased not long after, or at the least the examples of them were so rare, that it may be gathered that they were not like common to all ages. Yet either the preposterous covetousness or ambition of them which followed after, so wrought lest they should be without miracles altogether, that they feigned vain miracles for themselves. And by this means there was a gate opened to satans falsehodes, that not only false sleights should succeed in the place of truth, but that under pretence of signs, the simple might be led away from the right faith. And certainly it was meet that curious men: who not content with a lawful allowance, but seeking after new miracles, should be deluded by such deceits. This is the reason, why Christ otherwhere foretold that the kingdom of antichrist should be full of lying signs, Mat. 24. 24. & that Paul testifieth the same, 2. The. 2. 9 Wherefore, that miracles may rightly confirm our faith, let our minds contain themselves in that sobriety whereof I spoke: whereof it also followeth, that it is a foolish quarrel of theirs, which do object that our doctrine wanteth miracles. As if that it were not the same which Christ hath most sufficiently sealed heretofore. But in this argument I am the shorter, because that I have entreated of it already more fully in sundry places. MAT. 20. Tea●●i●g them to observe. By these words (as I said before) Christ sending forth his disciples, doth declare that he doth not wholly resign unto them those things which appertained to him, as if that he would leave off to be the master of his church: For he dismisseth the apostles with this exception, that they should not thrust forth their own devices, but that they should purely and faithfully dispense from hand (as they say) to hand▪ that which he commanded. And I wish that the Pope would submit the power which he challengeth to himself to this rule. For we should easily suffer him to be Peter or Paul's successor, so that he would not reign tyrannically over souls.  
But sith he rejecting the government of Christ, defileth the church with his own filthy trifles, it doth hereby appear sufficiently, how far he falleth from the Apostolical function. In sum, let us learn that by these words they are made doctors of the Church, not which do utter what soever they shall think good, but which shall also themselves depend upon the mouth of this one master, that they may procure disciples to him, and not unto themselves.  
Behold I am with you. Because Christ did lay a charge upon the Apostles, which they could not discharge, using only the power of man, he doth comfort them with the hope of his help from heaven. For before that he promiseth to be present with them, he sayeth first that he is king of heaven and of earth, who with his hand & power governeth all things. Therefore this pronoun (I) must be red as a word of great force: as if he had said, if the Apostles would thoroughly do their duty, they must not look what they can do themselves, but they must depend upon his invincible power, under whose directions they do go to war. But the manner of his presence, which the Lord promiseth to his, must spiritually be understood: for it is not needful that he should descend from heaven to help us, sith by the grace of his spirit, as with a hand stretched out from heaven, he may help us. For he, which in respect of his body is a great way distant from us, doth not only spread the efficacy of his spirit through the whole world, but doth also verily dwell in us. Furthermore, it is to be noted, that this was not spoken to the Apostles only: for the Lord promiseth his help not to that age only, but unto the end of the world. Therefore it is as much, as if he should have said, how weak soever the ministers of the Gospel be, and have want of all things, he will be their chief captain, that they may become conquerors over all the assaults of the world. As plain experience teacheth at this day, that Christ in a secret manner doth work wonderfully: so that the Gospel prevaileth against innumerable lets. So much the less is the wickedness of the Popish clergy to be borne with, while they do lay this colour upon their sacrilegious tyranny. They do say that the Church cannot err which is governed by Christ. As if that Christ, no otherwise then as some common soldier would let out his labour to hire to other captains: and not rather retaining the authority wholly to himself, testifieth that he will be a defender of his doctrine, so as his ministers in him may hope to be conquerors of the whole world.  
Matthew. Mark 16. Luke 24.  
19 So after the Lord had spoken unto them, he was received into heaven, and sat at the right hand of God.  
20. And they went forth and preached every where. And the Lord wrought with them, and confirmed the word with signs that followed. Amen.  
50. Afterward, he led them forth into Bethania, and lift up his hands and blessed them.  
51. And it came to pass, that as he blessed them, he departed from them, & was carried up into heaven.  
52. And they worshipped him, and returned to jerusalem with great joy.  
53. And were continually in the temple, praising and landing God. Amen.   
19 So after the Lord. Because that matthew had royally extolled the kingdom of Christ above all the world, he speaketh no word of his ascension into heaven. Mark also maketh no mention of the place and of the manner: both the which are expressed by Luke. For he sayeth that the disciples were led out into Bethania, that from the mount of Olives, (from whence the Lord had come to bear the ignominy of the cross) he might ascend into his celestial throne. And as he would not be seen generally of all men, when he was restored to life: so he admitted not all to be witnesses of his resurrection into heaven, because that he would that this mystery of the faith should rather be known by the preaching of the Gospel, then to be seen with eyes. It followeth in Luke, that Christ lifting up his hands on high, blessed the Apostles. Whereby he teacheth that the office of blessing, which under the law had been committed to the Priests, doth truly and properly belong to him. When men do mutually bless themselves, that is nothing else then to pray for their good: But the reason is far otherwise with God, who not only favoureth the requests, but with his only beck performeth what soever is to be wished for us. But sith that he is the only author of all blessing, yet that his grace might be the more familiar, his will was that the Priests in the beginning, should as mediators bless in his name. So Melchisedec, Gen. 14. 19 blessed Abraham: and in Numerie 6. 23. there is set down a perpetual law for this matter. To the same also appertaineth that which is red in the Psalm 118. 26. We do bless you out of the house of the Lord. Furthermore in the 7. chapter to the Hebrews, the 7. verse, the Apostle sayeth 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 Melchisedec and the eternal Priest) came into the light, it was meet that in him should be fulfilled, that which was shadowed by the legal figures, as Paul also teacheth, Ephes. 1. 3. that we are blessed by God the father in him, that we might become rich in all heavenly good things. Therefore he once blessed the Apostles openly and with a solemnerite, to the end the faithful might carry themselves the next way to him, if they desire to be partakers of the grace of God. In the lifting up of hands there is an old ceremony described, which we know the Priests used in times past.  
52. And they worshipped him. By the word worshipping. Luke doth first declare that the Apostles were put out of doubt, because that the majesty of Christ appeared then on every side, so that now there could be no doubt of his resurrection. Furthermore, for the same cause they began to worship him with greater reverence, then when they enjoyed his company upon the earth. For the worship whereof he speaketh now, it not only as to a master or to a Prophet, neither as to one only half known to be the Messiah, but it was yielded as to the king of glory and judge of the world. But because that Luke was purposed to extend his history longer, he only sayeth briefly what the Apostles should do for ten days. But the sum is, that through the fervency of joy they broke out openly into the praises of God, and were daily in the temple. Not that they passed the nights and the days there, but because they frequented all the assemblies, and were present at the appointed and solemn hours to yield thanks unto God. Also, this diligence is opposed to the fear, which kept them before shut up & hidden in the house.  
MARK. 19 And sat at the right hand of God. I have in other places declared, what this speech should mean: that is, Christ is lifted up on high, that he may be above Angels and all creatures: that the Father might govern the world by his hand: that, to be short, every knee might bow before him. Therefore it is as much as if he should be called God's vicar, who supplieth his person. Wherefore it is not convenient that some certain place should be imagined, when as the right hand doth Metaphorically signify the second power from God. And Mark added this purposely: that we might know that Christ was not received into the heavens, that he might enjoy a blessed rest far from us, but that he might govern the world for the salvation of all the godly.  
20. And they went forth. Mark doth briefly touch here those things which Luke doth prosecute hystorically in the 2. book, that the voice of a small & a base company of men thundered forth even to the uttermost ends of the world. For the more incredible the matter was, the more certainly appeared the miracle of the heavenly power. All men thought that Christ by the death of the cross was either utterly overthrown, or so overwhelmed, that there should be no mention of him at any time, but reproachful & detestable. The apostles whom he had chosen to be his witnesses, filthily forsaking him, had hidden themselves in the dark: the ignorance & rudeness of them was so great, and also the contempt so great, that they durst scarce speak abroad. Was there any hope of men unlearned and of no account, yea, & of runagates, that by the sound of their mouth they should bring so many dispersed under the Empire of a man crucified? There is therefore great weight in these words, that they went forth & preached every where, which even now for fear durst not speak in their secret corner. For so vnloked for a conversion in a moment could not be done by man. And therefore Mark addeth, The Lord wrought with them, signifying that this was the very work of god. Yet this phrase of speech doth not make a partition between their work or labour, and the grace of God, as if that they of themselves could do any thing: but he meaneth simply that they were holp of God, because that according to the flesh they should have attempted that in vain, which is yet wrought by them. I grant that the ministers of the word are called fellow helpers of God, 1. Cor. 3. 9 in as much as he useth their ministry but it is to be noted that there is no power in them, but that which he giveth them. Further, they do prevail nothing by planting & by watering, except the secret working of the spirit do cause it to increase. Confirmed the word. Mark here, in my judgement, doth note a part of that, which he had generally set down immediately before. For the Lord wrought with them by other means, lest the preaching of his gospel should be in vain: but this was a notable testimony of his help, that he confirmed the same by miracles. And this place teacheth to what end miracles must be referred, that it is not lawful to draw them after perverse corruptions, for that they do serve the Gospel. Whereof it followeth, that the holy order of God is inverted, if they be drawn away from the word of God (whereof they are appurtenances) to the adorning of ungodly doctrines, or are drawn to colour out corrupt worshippings.  
LAUS DEO.   

THE holy Gospel of jesus Christ, according to john, with the Commentary of M. john calvin:  
Faithfully translated out of Latin into english by Christopher Fetherstone, student in Divinity.   

TO THE RIGHT HONOURABLE THE LORD ROBERT DUDLEY, EARL OF LEYCESTER, BARON OF DENBIGH, Master of the Horse to the Queen's Majesty, Knight of the noble order of the Garter, & one of the Queen's Majesties most honourable privy Counsel, Chanselour of the most famous University of Oxford, Christopher Fetherstone wisheth increase of spiritual gifts, long life, happy days, and increase of honour.  
IT IS AN OLD SAYing (Right honourable) and no less true than old, that faleable wines need no ivic bush: which proverb importeth thus much, that things which are of themselves good and commendable have not any, at least no great need of commendation. If therefore I shouldee with fine filled phrases, with gay geason words, with strange examples, and notable histories compound some long prologue and tedious Preface, in commendation of this most excellent work and Commentary of that famous member, and faithful Doctor of God's Church, Master john calvin, I might cause your Honour to suspect the fondness thereof: I myself should seem to doubt of the goodness thereof: and finally, minister occasion to many to condemn me of folly. Omitting therefore that which is needless, I descend unto that which is needful: to wit, to excuse myself of arrogancy, whereof some may accuse me in that I dare presume to dedicate unto yonr honour, this my translation, unto whom I am altogether unknown. The load stone as men say, writers do testify, and experience doth teach, hath in itself such power, force and virtue, that it draweth iron unto it, though it be far distant: right so, virtue doth draw men unto it, and the report thereof, causeth men to love those whom they have not seen, & to reverence those of whom they have only heard. Which thing sithence it is so, there is no cause why I should either be accused of arrogancy, or condemned of impudency, for approaching so boldly unto your honour, and for suffering this my translation to appear in your name. For your friends confess, and your foes cannot justly deny that God hath placed in your noble breast great abundance of most heroical virtues. I omit to speak of that rare report of your unfeigned religion which refoundeth every where, and redoundeth to your praise. I should be tedious, if I should set down particularly the most undoubted testimonies of your faithfulness toward your dread Sovereign: I should seem to flatter if I should extol that godly magnanimity wherewith the Lord hath endued you to maintain his truth, to defend the Realm, to sub due those proud aspiring papists. That great and earnest care which your honour hath always had, and even now hath to support the poor ministers of the word, and gospel of jesus Christ in God's cause, & in good causes, hath in itself sufficient force, to enforce not only me, but all thankful hearts by word and writing to bewray all thankfulness & dutifulness towards your good honour. As this, so that singular liberality used at all times by your Lordship towards my friends, hath caused me in dedicating of this book to your honour, to testify some part of my thankful mind in their behalf. And here I am to crave pardon of you, which I hope I shall easily obtain, for that I have not behaved myself finely as I might, though faithfully as I ought in this my work. And thus fearing prolixity, I conclude, praying unto the Lord God of heaven and earth, that King of Kings, and Lord of Lords, that he will grant unto your honour, and to the rest (whom he hath placed in the like degree of dignity) his holy spirit, that spirit of wisdom and understanding, that you may thereby be so directed, that all your thoughts, words, and works, may tend to the setting forth of God's glory, the maintenance of true religion, the preservation of the Realm. So shall England have wealth, be void of woe, enjoy solace, be free from sorrow, possess plenty, not taste of poverty, inherit pleasure, and not see pain. Which God grant.  
Your Honour's most humble and obedient, Christopher Fetherstone.   

To the Reader.  
BEing instantly requested (Gentle Reader) by my godly zealous friends to enterprise the translating of this most learned Commentary of M. john calvin, and being persuaded thereunto by many godly reasons, whereof God's glory & the profit of his Church should be the chief, I could not, nor would not refuse to take that charge upon me, unless I should have forgotten my duty towards God his Church, and my friends: and now for as much (Gentle Reader) as the principal recompense of my pains shall be that profit which thou shalt reap by the reading of this my translation, I beseech thee refuse not to take some pains in reading the same. I have not stuffed it full of strange words derived of the Latin, which might no less molest thee, then if they continued Latin as they were. I have not racked the phrases to make them run smoothly, to please 〈…〉, and so digressed from the truth and meaning of the author: but, so much as possible I could, I have translated word for word, which the learned by conference shall well perceive. Long time have the godly desired to have this work published in the English tongue, & seeing they have their desire now, my request unto them is, to accept of my pains herein, I dare not good Reader presume so far upon mine own skill, as to say that there is no faults committed herein, but I am earnestly to desire thee rather courteously to amend them, then curiously to condemn me for them. And thus trusting to thy courtesy, I commit thee to the tuition of the Almighty, who so direct thee by his spirit, that by reading thou mayest profit.  
Thine in the Lord, Christopher Fetherstone.   

The Commentary of john calvin, upon the Gospel after john.  
The Preface.  
¶ To the right honourable Lords, the Syndiques and Senate of Geneva, his right reverend Lords john calvin wisheth from the Lord, the spirit of wisdom and strength, and prosperous success of government.  
AS often as I call to mind that saying of Christ, wherein he maketh so great account of that duty of humanity which is bestowed upon the gathering together of strangers, that he maketh account of it as done to him: I do therewithal remember unto how great honour he hath vouchsafed to promote you, who hath made your City a place not for one or a few to dwell in, but a common Inn for his Church to lodge in, Hospitality hath not only been commended amongst the Heathen, but it hath also been accounted one of the chiefest virtues: and therefore in whomsoever they would condemn extreme barbarism and manner altogether uncivil, they called them axenous, or men which were not given to hospitality. But far more excellent is your praise, because the Lord hath appointed you in these troublesome & miserable times, to be those unto whose tuition the godly might commit themselves, & under whose feathers the innocent might be shrouded, whom the tyranny of Antichrist, being no less savage than sacrilegious, doth chase & drive away out of their own countries & native soil. And this is not all, but he hath also dedicated an holy house amongst you unto his own name, where he may be worshipped sincerely. Whosoever he be that endeavoureth either publicly to cut off, or privily to take away the least part of these two, he doth not only go about to disfigure your City being spoiled of her principal ornaments, but also he maliciously envieth the health thereof. For although those godly good turns which are here done unto Christ & his dispersed members do cause the wicked like dogs to bark against you, yet ought this one recompense to suffice you that the angels from heaven & the children of God out of all parts of the world do bless you: so that you may freely despise their rotten railing, who make no more conscience, neither are more ashamed to spew out whatsoever, against God himself, them against you: & which, going about to slander you, do begin first to blaspheme God. Although this self same occasion doth inflame the hatred of many against you, yet ought you to be no whit afraid therefore, so long as he will assist you against their fury, who hath promised that he will faithfully keep those cities, wherein the doctrine of his gospel is preached, and any resting place is prepared for those godly men whom the world cannot away with. I omit to speak of this, that you need not to care for pacifying of this kind of enemies, seeing that there is no man who hateth you for the gospels sake, who would not either have you destroyed or oppressed. But admit we grant that the sworn enemies of sound doctrine do hate you for no other cause save this, because they see you defend the same: yet setting light by their practices & threatenings, you must valiantly maintain these two invincible fortresses, the worship of pure religion, & the godly care to nourish the Church, which Christ hath committed to you, that you may broude the same under your wings. As touching those railings wherewith the pope his meritorious brawlers do molest us, that we are fallen away from the Church, because we descent from the Sea of Rome: would to God we could testify with full confidence, before God & his angels, that we are most far distant from that pollution, as we can acquit ourselves of the crime which they use to lay to our charge. They make their boast of the catholic church, who have left no part of all the doctrine of the law & the gospel free from filthy corruptions, who have profaned the whole worship of God with the stink of superstition, who have not been afraid to corrupt all god his decrees with their inventions. Yea, the multitude of errors wherewith they have subverted all religion is so universal, that they are sufficient to overwhelm & destroy the church an 100 times. Therefore we can never extol so highly as it deserveth, the infinite goodness of God, whereby it is come to pass, that we escaping miraculously out of that deadly gulf, have the anchor of our faith firmly fixed in the sound & eternal truth of god. And truly this one Commentary shall sufficiently testify (as I hope) that papistry is nothing else but a monster composed of innumerable errors of Satan, & that that church which they object unto us is more confused than Babylon. In the mean season I will freely confess the truth: that we are not far enough distant from the filth of that pit, whose contagion doth spread itself too far. Antichrist doth complain that we are slipped away from him: but we are compelled to mourn, for that too too many of his vices, wherewith he hath infected the world, do remain amongst us. Unto us is restored the sincere purity of doctrine, perfect religion, the simple worship of God, the right order of the sacraments, which was delivered by Christ. But the chiefest cause why there is not amongst us such reformation of manners & amendment of life as there ought to be, is this, because a great part being as yet mindful of that unbridled liberty, wherewith the Papists do freely wax wanton against God, cannot accustom themselves to Christ's yoke. Therefore whereas our adversaries (to the end they may cause the unskilful unjustly to hate us) do contemptuously cry out that we have broken all good order & discipline, their false slander is refuted sufficiently with this one thing (though we do hold our peace,) in that there is nothing, about which we have greater contention amongst ourselves, than this: namely, our rigour, which, as some men think, is immoderate. But seeing that you are able very well to witness with me, and those who are my fellows in office, that we are no more severe or strait than the necessity of our office doth require, and also enforce us to be as we do rest safely in the judgement of your conscicience, so on the otherside you may easily judge, as though the matter were before you, how ridiculous the impudency of our adversaries is on this behalf,  
Now (that I may speak somewhat particularly of myself) although I am persuaded that all the world doth know how I have instructed this church with many of my writings, yet I thought it would be worth the pains if there should some monument thereof be extant, which should be dedicated unto you. For it skilleth much that that kind of doctrine be set before all men, which you know, I have taught. And although I have endeavoured to profit you & the people which is committed unto you even after my death, in those books which I have hitherto published, & it is not meet that that doctrine, which hath flowed out of your City unto other nations far & wide should bring forth fruit pentifully, & be neglected in her own place: yet I hope that this commentary which is peculiarly consecrated unto your name, will take deeper root in your memory. And that this thing may come to pass, I beseech the living God so deeply to write the same in your hearts, that it may not be blotted out by any subtle sleight of Satan. For it is in his hands to give success unto my labours who hath of late given me this mind, to desire nothing more, than faithfully to care for the salvation of you al. Furthermore, as I profess before the world, that I am far from that diligence of a good shepherd, which is exacted, & from other virtues which the greatness & excellency of mine office do require, & do continually before god bewail mine estate, for that I am troubled with so many vices which do hinder my course: so I dare prot●st that I want no faithfulness & good will. And if in the mean while the wicked do not cease to repine & speak against me, as it is my duty by well doing to refute their slanders, so it shallbe your part to suppress the same by that holy authority wherein you excel. Farewell my right honourable Lords, whom I ought to reverence in Christ, unto whose tuition I commit you. At Geneva the first of january, 1553.   

The Argument upon john.  
IT is well known what this word evangelium or Gospel doth signify amongst the Grecians: and in the scriptures it is chief taken for the joyful and happy message of that grace which is given us in Christ: to the end we may learn (despising the world & the frail riches & pleasures thereof) to desire this incomparable treasure with our whole heart, and to embrace the same being offered unto us. That is naturally engrafted in us all, which we see the wicked do, namely to rejoice inordinately in the vain pleasures of the world, and to be touched either with none, or else with a very slender feeling of spiritual good things. Therefore to the end that God may reform in us this fault, he calleth that message which he commandeth to be published concerning Christ, by this name evangelium, or Gospel. For he doth thereby tell us that true and perfect joy can be had no where else: that without all doubt we have in him the blessed life, in all points perfect. Certain there be who extend this word Gospel unto all the free promises of God, which are also dispersed in the law and the prophets. Neither is it to be denied but that God so often as he doth testify that he will be merciful unto men, and forgive them their sins, doth also offer Christ, whose property it is wheresoever he shineth, to spread abroad the beams of joy. Therefore I confess that the fathers and we are partakers of one and the same gospel, as touching the faith of free salvation: yet because the spirit doth usually speak thus in the Scriptures, that the Gospel was published when Christ came: let us also retain the same manner of speech, and let this be the definition of the Gospel, which I have set down, that it is, a solemn publishing or proclaiming of the grace revealed in Christ. In which respect the Gospel is called the power of God to salvation to all that believe, because God doth therein make manifest his righteousness. It is also called the embassage whereby he reconcileth men unto himself. Furthermore inasmuch as Christ is the pledge of God's mercy, and of his father's love towards us, therefore is he also the proper matter of the Gospel. Hereby it cometh to pass that the histories which declare that Christ appeared in the flesh, died, and was raised up again from the death, and was at length received up into the heavens, are properly called the Gospel. For although the new Testament be called by this name, according to that reason which of late I alleged, yet is it come to passè by use and custom that that part which doth testify that Christ was exhibeted unto us in the flesh, died, & ros● again from the death, is so called by Synecdoche. But because the bare history were not sufficient, yea, should profit nothing unto salvation, the Evangelists do not simply show that Christ was borne, that he died, and became the conqueror of death: but they do also declare, to what end he was borne, to what end he died, and rose again, and what fruit we reap thereby. Yet there is this difference amongst them that the other three set down more at large, the life and death of Christ: but this Evangelist of ours, standeth more upon the doctrine, wherein both the office of Christ and the force of his death, and resurrection is declared. They do not conceal that Christ came to the end he might bring salvation to the world, that he might make satisfaction for sins by the sacrifice of his death. Finally that he might in all points fulfil the function of a mediator (like as john doth also stand somewhat upon the historical narration:) but the doctrine which showeth unto us the force and fruit of Christ his coming, appeareth more plainly in this Evangelist then in the other.  
And whereas it is all their drift to make Christ manifest, the former Evangelists bring forth (that I may so speak) his body, and john bringeth forth his soul. Wherefore I use commonly to call this Gospel, the key that openeth the gate unto the understanding of the other. For whosoever shall perfectly understand of what power and force Christ is, as it is here in plain words set down, he shall read with profit those things which are delivered by the other concerning the manifestation of the Redeemer. It is thought that john was most of all moved to write, for this cause, and to this end, that he might defend the divinity of Christ against the wicked blasphemies of Ebion and Cerinthus, and this doth Eusebius and Hyerome report according to the opinion of the old writers: but whatsoever was the occasion that caused him to write at that time, yet it is not to be doubted but that God did farther provide for his Church. Therefore he did so indite to the Evangelists that which they should write, that having divided the parts amongst them, he might make one perfect body. Now it is our duty so to link and knit together the four, that we suffer ourselves to be taught as it were with one mouth of them all together. Whereas they have placed john the fourth in order, in this they had respect to the time wherein he writ: but the contrary order is more profitable in reading: that being afterward about to read in Matthew that Christ was given us of the father, we may first learn out of john to what end he was revealed.   

¶ The holy Gospel of jesus Christ according to john.  

1IN the beginning was the word, and the word was with God, and that word was God.  
2. The same was in the beginning with God.  
3. All things were made by it, and without it was made nothing which was made.  
4. In it was life, and the life was the light of men.  
5. And the light shineth in the darkness, and the darkness comprehended it not.  
The Commentary of John calvin.  
1▪ IN the beginning was the word. In this exordium he showeth the eternal Divinity of Christ, to the end we may know that he was eternal God, who was made manifest in the flesh. Furthermore, this is the drift thereof, that it was requisite that mankind should be restored by the son of GOD, seeing that by his power all things were created, sithence it is he alone who doth breath life and strength into all creatures, that they may remain in their state: and especially seeing he hath showed in man a most manifest token as well of his power as of his grace: so that even after the fall of Adam he ceased not to be liberal and bountiful toward his posterity. And this doctrine is very needful to be known, for seeing that we must not seek for health and life without God, how should our faith lean and rest upon Christ, unless we were fully persuaded of that which Christ teacheth in this place? Therefore the Euangeliste teacheth in these words, that we do not departed from the only and eternal GOD, when as we believe in Christ: Secondly, that through his benefit life is now restored to the dead, who having his nature as yet perfect was the fountain and cause of life. It seemeth to me that this was the only reason that moved him to call the son of god, the word, because he is first of all the eternal wisdom and will of God: secondly, the express image of his counsel. For as the speech is called the mark or print of the mind in men, so is this also not unfitly applied unto God, to say that he maketh himself known unto us by his word. The other significations of this word Logos are not so fit for this purpose. Logos doth signify amongst the Grecians both a definition, a reason, and an account, but I will not subtly play the Philosopher above the capacity of my faith. And we see that the spirit of God is so far from allowing such subtlety, that applying himself unto our weakness, in keeping silence he crieth, how soberly we ought to be wise in such hidden mysteries.  
Furthermore as God did reveal himself in creating the world by this word, so he had the same laid up in himself before: so that there is a double relation, the former unto God, the latter unto men. servetus the proudest knave which Spain ever brought forth, feigneth that this eternal word did then take his beginning, when he was revealed in the creation of the world: As if it were not before such time as the power thereof was known in the external work. The Evangelist teacheth a far other thing in this place: for he doth not assign any beginning of time to the word, but in that he saith it was from the beginning, he goeth beyond all ages. And I am not ignorant what this dog barketh, and what the Arrians did sometimes cavil: namely that God did in the beginning create heaven & earth, which notwithstanding are not eternal: because this word beginning doth rather respect the order, then betoken the eternity. But the Evangelist preventeth this shift, when he saith that it was with God. If the word began to be from time, it must needs be that they must find some course of times in God. And truly john did intend by this particle, by name to distinguish the word from all things which are created. For many things might come into the minds of men, where that word should be, how he should show forth his force, of what nature he was, how he could be known. Therefore he saith that we must not cleave to the world, & things which are created: because it was always joined to God, before the world was. Now whereas some do wrest the word beginning unto the beginning of the heaven & the earth, do they not make Christ subject to the common order of the world, from which he is stately exempted in this place? Wherein they do most cruel injury not only to the son of God, but also to his everlasting father, whom they spoil of his wisdom. If it be an heinous offence to imagine God without his wisdom, we must confess that we must no where else seek for the beginning of the word, save only in the eternal wisdom of God. servetus objecteth that the word cannot be comprehended before such time as Moses bringeth in god speaking: as if he were not in god, because he was not openly known, that is, as if he were not within until such time as he began to come out. But the Evangelist cutteth off all occasion of such mad dotings, when he affirmeth without exception that the word was with God, for he doth manifestly recall us from all moments of time. They which gather the perpetual stat● out of the Preterimperfectense of the Verb, they lean to a weak reason. The word (was) say they, doth more express the continual course, then if john should have said, hath been. But they must reason more strongly in such weighty matters. And that one thing which I brought, aught to suffice us, that the Evangelist sendeth us into the eternal secret places of god, that we may know that the word was as it were hidden there, before such time as it did reveal itself in the external framing of the world. Therefore Augustine saith very well, that this beginning which is mentioned in this place, is without all beginning. For although the father is before his wisdom in order, yet they spoil him of his glory, whosoever do imagine any moment of time wherein he was before his wisdom. And this is the eternal generation, which lay hid in GOD long time before the creation of the world, (that I may so speak) which was many years obscurely shadowed to the fathers under the law, and was at length more fully revealed in the flesh. I marvel what moved the Latinists to tra●●ate Logon verbum▪ For they should rather have translated it so, if so be it had been▪ rhema. But admit they followed something which seemed to be true, yet can they not deny but that serm● is more convenient. Whereby it appeareth what barbarous tyranny those pelting Divines did use, who did so molest Erasmus because he changed but one word into that which was better. And the word was with God, we said even now, that by this means the son of God is placed above the world, and is set before all ages. And also this phrase doth attribute unto him a distinct person from the father, for it were very absurd for the Evangelist to say that the word was always with God, unless it had a proper subsistence in God. Therefore this place serveth to refute the error of Sabellius, because it declareth that the son differeth from the father. I said even now that we must be wise with sobriety in so great mysteries, & speak modestly of the same. Notwithstanding the old writers of the Church are to be holden excused, who when as they could not otherwise defend the right and sincere doctrine against the wresting boughtes of the heretics, they were enforced to invent certain words, which notwithstanding were consonant unto that which is delivered else where in the Scriptures. They said that there were three persons in one and the simple essence of God. The word person is taken in that sense in the first Chapter to the hebrews, whereunto the word substance answereth as Hyllarie taketh it. They called the divers properties which are in God, persons, which our minds do behold, like as saith Gregory Nazianzene, that he cannot think upon one, but by and by there appear three. And the word was God. Lest there should remain any doubt concerning the divine Essence of Christ, in plain words he affirmeth that he is God. Now seeing there is one only God, it followeth that Christ is of the same Essence with the father, and yet they differ in some point. But we have already spoken of this second member. As touching the unity of the Essence, too intolerable was the wickedness of Arrius, who lest he should be enforced to confess the eternal divinity of Christ, did babble that there was a certain feigned God. But seeing that we hear that the word was God, why should we doubt of his eternal Essence any longer.  
2. This was in the beginning. To the end the Evangelist may the more deeply imprint in our minds that which he said before, he gathereth these two former members into a brief conclusion, that the word was always, and that with God, so that thou mayest understand the beginning to be above all time.  
3. All things were made by it. After that he hath affirmed that the word is God, and hath set forth his eternal Essence, he now proveth his divinity by his works, and this is practical knowledge, whereunto we ought especially to accustom ourselves. For the bare name of GOD which is attributed unto Christ shallbe of small force with us, unless our faith shall in very deed perceive that he is such a one. And he doth fitly affirm that of the son of God, which doth properly agree to his person. Paul saith sometime simply, 
Ro. ●1. 36.  that all things are by God: but so often as the son is compared with the father he is distinguished by this mark. Wherefore this manner of speech is usual, that the father hath made all things by the son, and that all things are of God by the same son. The drift of the Evangelist (as I said) is this, that the word of God began to work openly, immediately after the creation of the world. For whereas he was before incomprehensible in his Essence, his power was then known openly by the effect. Furthermore, some of the Philosophers do so make God the Creator of the world, that they adjoin unto him a mind in this his work.  
In this they said well, because it is agreeable to the Scriptures, but because they vanish away by and by in frivolous cogitations, there is no cause why we should greedily desire their testimonies, but rather being contented with this heavenly Oracle, let us know that there is much more said than our mind is able to conceive. And without it was made nothing that was made. Although this place be read diversly, yet without all doubting I read it in one text on this wise, There was made nothing that was made. And herein do all the Greek copies agree, (at least those which are of more allowable authority): again the sense doth necessarily require that it should be so. They which distinguish this member. That which was made, from the former sentence, that they may join it with the sentence following, they bring a racked sense, That which was made, in it was life, that is, it lived, or was holden in life. But they shall never be able to show that this manner of phrase is any where attributed to the creatures. Augustine being after his accustomed manner too much addicted to Plato, is carried away unto Ida's or forms, that God had conceived the form of the whole work in his mind, before such time as he created the world: and so by this means the life of those things which were not as yet, was in Christ: because the creation of the world was ordered in him. But we shall see anon how far this is from the Evangelists meaning.  
Now I return unto the former member. This is no unnecessary repetition as it seemeth at the first blush: because Satan goeth about by all means possble to pull away somewhat from Christ, the Euangeliste meant plainly to testify that there is nothing of all these things which were made, excepted.  
4. In it was life. The Evangelist hath taught hitherto that all things were created by the word of God: now he doth in like sort attribute unto it, the preservation of those things which were created: as if he should say that the power of that word which appeared in the creation of the world, was not only sodam, or but for a moment, and passed away by and by again: but that it is evident in this, that the order of nature continueth sure and certain: like as he is said in the first to the hebrews, verse 3. to sustain all things with the word and beck of his power. But this life may either be extended unto things without life (which live after their manner, though they be without sense,) or it may be expounded of the living creatures only. It skilleth not much whether you choose: for the sense is simple, that the word of God was not only the fountain of life to all creatures, that these things might begin to be, which were not as yet: but that it cometh to pass through his lively virtue, that they continue in their estate.  
For unless his continual inspiration do refresh and strengthen the world, it must needs come to pass that all things which siue and have any being shall straightway decay, or be brought to nothing. Finally, john doth testify that that cometh to pass through the benefit of the word, which Paul Acts 17. 28. ascribeth unto God: namely, that in him we be, and move, and live. Therefore it is God that quickeneth us, but yet by his eternal word. The life was the light of men. I do of set purpose pass the other interpretations, which are not according to the Evangelists mind. In my judgement he maketh mention here of that part of life, whereby men do excel all other living creatures: as if he should say, that that was no common life, which was given unto men but such a life as was joined with the light of understanding. Furthermore, he separateth man from other creatures▪ because we do better perceive the power of God in ourselves by understanding, then behold the same a far of. So Paul saith in the Acts, That God is not to be sought a far of, because he revealeth himself within in us. Therefore after that the Evangelist hath set before men the general consideration of the grace of Christ, to the end he may bring them nearer to consider thereupon, he showeth what thing was given them peculiarly: namely that they were not created like to beasts, but being endued with a mind, they were placed in higher degree. Furthermore seeing that God doth not in vain kindle his light in their minds, it followeth that they are created to this end, that they may acknowledge him to be the author of so great and singular goodness. And seeing that he hath powered from thence into us this light, the fountain whereof was the word, it ought to be unto us in steed of a glass, wherein we may clearly see the divine power of the word.  
5 And the light shineth in the darkness. It might have been objected that men are called blind in many places of the Scriptures, & that the blindness whereof they are condemned is too well known, for they do miserably vanish away in all their reason. For whence come so many Labyrynthis of errors which are in the world, save only because men are carried away by their own understanding unto nothing else but vanity and lying. And if so be it there appear no light in men, that testimony of the divinity of Christ, whereof the Evangelist maketh mention in the verse going before, is quite put out. For that was the third degree (as I said) that in the life of men there is a certain thing which is far more excellent than is moving and breathing. The Evangelist preventeth this objection: and first of all doth tell us that the light wherewith men were endued in the beginning is not to be esteemed according to their present state, because in this corrupt & degenerate nature this light was turned into darkness: yet in the mean while he saith, that this light of understanding is not quite put out: because there shine as yet certain sparkles of light in this dark mist of man's mind. Now the Readers understand that this sentence hath two members. For he saith that men are now far from that perfect nature wherewith they were endued in the beginning: for he affirmeth that their mind which should have light in every part, being drowned in darkness doth miserably das●e, & that by this means the glory of Christ is as it were darkened in this corruption of nature. But again the Evangelist proveth that there are as yet certain rennants of light remaining in the midst of darkness, which may show the divine power of Christ in some part. Therefore the Evangelist doth confess that the mind of man is blinded, so that it may rightly be judged to be overwhelmed with darkness. For he might use a more mild word, and say that the light is obscure and misty: but his meaning was more plainly to express how miserable our estate is, after the fall of the first man. And whereas he affirmeth that the light shineth in the darkness, that doth no whit appertain unto the commendation of nature being corrupted, but rather it taketh away all cloak of ignorance. And the darkness comprehended it not Although the son of God did always invite men unto himself by this small light which remaineth in us as yet, yet the Evangelist saith that this thing had no good success, because in seeing they saw not. For since the time that man was estranged from God, ignorance doth so oppress & overwhelm his mind, that what light soever remaineth in it, it lieth without effect being choked up. And this thing is proved by daily experience. For whosoever they be that be not regenerate by the spirit of God, seeing that they excel in some reason, they do manifestly declare, that man is not only created to breath, but to understand. But yet they come not unto God by this leading of their reason, nay truly they do not so much as come toward him, so that all their understanding is nothing else but mere vanity. Whereupon it followeth, that man is altogether destitute of salvation, unless God put to his helping hand again: for when as the son of God doth power out his light into them: yet are they so dull, that they cannot comprehend from whence that light cometh: but being carried away with dotings & vain imaginations, they become altogether foolish. That light which remaineth as yet in the corrupt nature, hath two principal parts. For there is some seed of religion engendered in all men: secondly there is engraven in their consciences a difference between good and evil. But I pray you what fruit ariseth hereof, save this, that religion doth degenerate into a thousand monsters of superstitions: and the conscience overthroweth all judgement: so that it maketh a mixture of vice and virtue. To be brief, natural reason will never bring men unto Christ, Now in that they are furnished with wisdom to govern the life, in that they are borne unto excellent arts and learning: all that likewise doth vanish away without fruit. Furthermore, we must note that the Evangelist doth only speak of natural gifts, and doth not as yet touch the grace of regeneration. For there are two distinct virtues in the son of God; the former, which appeareth in the creation of the world, and order of nature: the other whereby he reneweth and restoreth nature when it is decayed. As he is the eternal word of God, the world was created by him, through his power all things retain the life which they have once received, man was adorned especially with that excellent gift of understanding: and although by his fall he have lost the light of understanding, yet he seethe and understandeth as yet: so that that is not quite abolished which he hath naturally by the grace of the son of God. Yet because he darkeneth that light which remaineth as yet in him with his blockishness and frowardness, it remaineth that the son of God take upon him a new office, that is, of a Mediator, that he may reform & build up again with the spirit of regeneration, man, being lost and destroyed. Therefore they play the Philosophers preposterously and out of due time: who refer this light whereof the Evangelist maketh mention, unto the Gospel and doctrine of salvation.  
6 There was a man sent from God whose name was john.  
7 This man came for a testimony, that he might testify of the light: that all men might believe through him.  
8 He was not the light, but that he might testify of the light.  
9 He was the true light which lighteneth every man which cometh into the world.  
10 He was in the world, and the world was made by him, and the world knew him not,  
11 He came into his own, and his own received him not.  
12 But so many as received him, he gave unto them power to be made the sons of God: namely unto those that believe in his name.  
13 Who are borne not of bloods, neither of the will of the flesh, neither of the will of man, but of God.  
6 There was a man. Now the Evangelist beginneth to entreat how the word of God was manifested in the flesh. And lest any man doubt that Christ is the eternal son of God, he saith that he was commended by the preaching of john Baptist. For Christ did not only show himself unto men: but he would also be made known by the testimony and doctrine of john. Yea, God the father sent this witness before his Christ, to the end all men might the more easily receive the salvation offered by him. Yet this may seem an absurd thing at the first blush, that another should bear witness with Christ, as if he needed the same. But he affirmeth that he seeketh not the testimony of man. The answer is easy and known, that he was ordained a witness for our cause and not for Christ's sake. If any man object that the testimony of man is to weak to prove Christ to be the son of God: we have here likewise an answer in readiness, that john Baptist is not cited as a private witness, but as one who being endued with divine authority doth bear the person rather of an angel then of man. Therefore he is not adorned with the titles of his own virtues, but with this one thing, that he was the Ambassador of God. Neither doth it any whit hinder, that the preaching of the Gospel was committed unto Christ, that he might bear witness of himself. For the preaching of john did tend to this end, that they might take heed to the doctrine and miracles of Christ. Sent of God. He doth not confirm the calling of john but doth only make mention thereof by the way. This is not sufficient for the certainty, seeing that many running of their own accord, do boast that they are sent of God: but the Evangelist being about to speak more at large afterward of this witness, he thought it sufficient to utter in this one word first, that he came not, but at the commandment of god. We shall afterward see how he doth affirm that God was the author of his ministry. Now we must note (which thing I have touched heretofore) that that is required in all the Teachers of the church which is spoken of john, that they be called of God: that their authority to teach may be grounded no other where, save only in God alone. He expresseth his name not only to point out the man, but because it was given him by the thing itself. For without doubt God had respect unto the function whereunto he assigned john, when he commanded by the Angel that he should be so called, that all men might thereby know that he was a preacher of the grace of God. For although jehocanan may be taken passively, and so be referred unto the person, because john was acceptable in the sight of God: yet notwithstanding I do willingly refer it unto the fruit which other men should receive by him.  
7 He came for a witness. He setteth down briefly the end of his calling: namely, that he might prepare a church for Christ, like as whilst he did invite all men unto Christ, he did sufficiently declare that he came not for his own cause. And john had so little need of commendation, that the Evangelist teacheth us that he was not the light, lest his immoderate brightness do darken the glory of Christ. For some there were who did cleave so fast unto him, that they did neglect Christ. Like as if any man being astonished at the beholding of the morning do not vouchsafe to turn his eyes unto the Sun. Furthermore, we shall see by and by in what sense the Evangelist doth take this word light. All the godly truly are light in the Lord, because being lightened by his spirit, they do not only see for themselves, but do also direct other men by their example into the way of salvation. The Apostles are also properly called the light, because they carry the light of the gospel, which is able to drive away the darkness of the world. But the Evangelist intreteth in this place of the only and eternal fountain of illumination, as he doth by and by more plainly declare.  
9 He was the true light. The true light is not set against the false: but the meaning of the Evangelist was to distinguish Christ from all other lest any man should think that this was common to him with the Angels or men, that he is called the light. Furthermore, there is this difference, that whatsoever is light in heaven or earth, it borroweth the light which it hath of some other: but Christ is the light which shines of itself, and by itself: and secondly, which lighteneth the whole world with his brightness: so that there is no other beginning or cause of brightness any where else. Therefore he calleth it the true light whereto it is proper by nature to shine. Which lighteneth every man. The Evangelist standeth chief upon this point, to prove, and teach that Christ is the light, by the effect which every one of us feeleth in himself. He might have disputed more subtly, that Christ, as the eternal light, hath brightness engrafted in himself, and doth not set the same from any other: but he doth rather reclaim us unto the experience which all of us have. For seeing that Christ doth make us all partakers of his brightness, we must confess that this honour is proper to him alone, to be called the light. But this place is commonly expounded two ways. For certain do restrain the universal note unto those who being regenerate by the spirit of God, are made partakers of the lively light. Augustine induceth the similitude of a schoolmaster, who being but one, if he have a school in a City, he shall be called the master of all, although many do not come to the school. Therefore they take this saying comparatively, that all men are lightened by Christ, because no man can boast that he did get the light of life by any other means save only by his grace. But seeing the Evangelist putteth in all men generally who come into this world, the other sense pleaseth me better, because the beams are spread abroad from this light throughout all mankind: as it is also said before. For we know that men have this peculiarly above all other living creatures, that they are endued with reason and understanding, that they carry engraven in their conscience the difference between right and wrong. Therefore there is no man unto whom there cometh not some feeling of the eternal light. But because there be certain frantic and brainsick fellows, who wrist this place further, having rashly caught the same, that they may thereby gather that the grace of illumination is offered unto all men in like sort: let us remember that the Evangelist entreateth in this place only of the common light of nature, which is far inferior unto faith. For doubtless no man shall enter into the kingdom of God with all the quickness and foresight of his mind: it is only the spirit of Christ that openeth the gate of heaven to the elect. Secondly, let us remember, that the light of reason which God gave unto men, was so darkened through sin, that there do scarce appear certain small sparkles in the thick darkness, and so consequently in horrible ignorance, and the deep dungeon of errors, which are also by and by choked.  
10 He was in the world. He accuseth men of unthankfulness, because they were so blind, as it were of their own accord, that the cause of the light which they did enjoy was unknown unto them. And this reacheth unto all the ages of the world: because Christ did every where show his power before he was made manifest in the flesh. Therefore those daily effects ought to have redressed the sluggishness of men. For what is more absurd then to draw water out of a running stream, and not to conceive in the mind the fountain from which the stream itself floweth? Therefore there shall no just excuse be found for this ignorance, that the world knew not Christ before such time as he was revealed in the flesh: for this chanced through their slothfulness and wicked kind of dullness, who had him always present by his power. The sum is this, that Christ was never so absent from the world but that men being awaked with his beams, aught to have lifted up their eyes toward him. Whereupon it followeth that the blame ought to be laid upon themselves.  
11 He came into his own. Hear appeareth the desperate frowardness and wickedness of men, here appeareth more than wicked impiety, that when as the son of God did show himself in the flesh, and that to the jews (whom God had separated to himself as a peculiar people from all other nations) yet was he not acknowledged nor received. They do also expound this place diversly. For some there be who think that the Evangelist doth speak generally of the whole world. And truly there is no part of the world which the son of God may not challenge to himself by good right. The meaning therefore is this, according to them, when Christ came down into the world, he enchroched not upon another man, because all mankind was his own proper inheritance. But they think more truly, (in my judgement) who refer it unto the jews alone: for there is contained in it an hidden comparison, whereby the Evangelist doth the more amplify the unthankfulness of men. The son of God had chosen to himself a dwelling place in one nation: when he appeared there he was rejected. Therefore it appeareth hereby most plainly. how malicious the blindness of men is. And it was very needful that the Evangelist should say thus that he might remove that stumbling block which the unbelief of the jews might have laid in the way of many at the time. For seeing that he was rejected and despised of that nation, whereunto he was promised by name, who would have thought that he had been the Redeemer of the whole world. Therefore we see how great pains Paul taketh in this point. But there lieth hid great force as well in the verb as in the Noun. Whereas he was before the son of God, the Evangelist saith, he came thither. Therefore he doth signify the new and extraordinary manner of his presence, whereby the son of God did reveal himself, that men might behold him nigher hand. When he saith into his own, he compareth the jews with other nations: because they were adopted to be God's family by a singular privilege. Therefore Christ offered himself first to them as to his family, and those who did appertain unto his Empire by a peculiar right. To the same end tendeth that complaint which God maketh by Esay: 
Esay. 1. 3.  The 〈◊〉 knoweth his owner, and the Ass his master's crib: but Israel hath not known me. For although he be governor of all the whole earth, yet he maketh himself the peculiar Lord of Israel, whom he had gathered together, as it were to be an holy sheepfold.  
12. But so many. Lest this stone of offence should cause any to stumble, that the jews despised and refused Christ, the Euangeliste lifteth up the godly that believe in him above the heavens. For he saith that this glory is attained unto by faith, to be accounted the children of God. And in this universal particle (as many) is contained a certain Antythesis: for the jews were puffed up with a blind boasting, as if they alone had had God bound unto them. Therefore the Evangelist affirmeth that the case was altered, because the jews being rejected the Gentiles do succeed into the empty place. For it is as if he should translate the right of adoption unto Foreigners. This is that which Paul saith, 
Ro. 11. 12.  that the destruction of one people, was the life of all the whole world: because the Gospel being as it were expelled by them, began to be spread abroad far and wide throughout the whole world, so were they spoiled of their privilege wherein they did excel.  
But their ungodliness did no whit hurt Christ: because he did erect the seat of his kingdom elsewhere, and he called all people in general unto the hope of salvation, who seemed before to be rejected of God. He gave unto them power. This word exousia doth signify as I think in this place dignity, and it was better so to translate it, to refute the invention of the Papists. For they do most wickedly corrupt this place: because they understand, adoption to be given us only upon this condition, if it shall please us to use this benefit. And so by this means they fet free will out of this word, as if one should fet fire out of water. This hath some colour at the first blush, that the Evangelist saith not that Christ maketh the sons of God, but that he giveth them power to be made. Therefore they gather out of this place, that this grace is only offered unto us, and that it is in our chose to enjoy, or refuse the same. But the text overthroweth this frivolous hunting after one word: for the Evangelist addeth immediately after, that they are made the sons of God not by the proper will of the flesh, but when as they are borne of God. And if faith do regenerate us that we may be the sons of God, and God do inspire the same faith from heaven: it is most manifest that Christ doth not only offer us the grace of adoption potentially, but even actually, (as they say). And truly the Grecians do sometimes take exousia for axioma: because the sense doth best agree with this place. And the circumlocution which the Evangelist useth, is of greater force to set forth the excellency of grace, then if he had said in one word, that all those that believe in Christ, are made by him the sons of God. For he speaketh in this place of the unclean and profane, who being condemned of perpetual ignominy, did lie in the shadow of death. Therefore Christ showed a wonderful token of his grace, that he vouchsafed to extol such unto this honour, that they should begin suddenly to be the sons of God. And the Euangeliste extolleth the greatness of this benefit worthily, as doth Paul also, Ephesians 2. 4.  
But and if the common signification of the word do please any man better, yet notwithstanding the Evangelist doth not make power a certain middle faculty, which may take away the full and perfect effect, but he meaneth rather that Christ gave unto the unclean and uncircumcised, that which seemed to be unpossible. For there was an uncredible alteration of things wrought at that time, when Christ raised up to God children of stones. Therefore power is that sufficiency whereof Paul maketh mention, Col. 1. 12. where he giveth thanks to God, who hath made us fit to be partakers of the lot of the saints. Who believe in his name. He noteth briefly the manner how to receive Christ: namely, when we believe in him. Therefore being engrafted into Christ by faith, we obtain the right of adoption, that we may be the sons of God. And truly seeing he is the only son of God, this honour doth in no case appertain unto us, save only so far forth as we are his members. Again, that vain surmise concerning power, is refuted out of this place. The Evangelist saith, that this power is given to those who do now already believe, and it is certain that they are now the children of God in deed. Therefore they do derogate too much from faith, who say that a man doth obtain this thing only by believing to be made the child of God, if he will: because they put a suspenced power instead of the present effect. There appeareth a grosser contrariety in that which followeth immediately. The Evangelist saith now that they are borne of GOD who believe. Therefore there is not only an ability to choose, offered, seeing that they do now obtain that self same thing about which they are occupied. And although the Hebretians do oftentimes take name for power. yet there is here a relation unto the doctrine of the Gospel. For we do then rightly believe in Christ when he is preached unto us, I speak of the ordinary means whereby the Lord bringeth us unto faith. And this must be diligently noted, because many men do foolishly forge to themselves a confused faith without any understanding of doctrine. Like as amongst the Papists there is nothing more common than this word (believe) whereas notwithstanding there is no knowledge of Christ by the hearing of the Gospel. Therefore Christ offereth himself unto us by the Gospel, but we receive him by faith.  
13 Who are not borne of blood. Willingly do I embrace the opinion of those who think that the Evangelist toucheth here by the way the wicked boldness and confidence of the jews. They had always in their mouth the worthiness of their stock, as if they who descend of an holy progeny were naturally holy. And they might worthily have bragged of the stock of Abraham, if so be it they had been the lawful sons of Abraham and not degenerate children: but the boasting of faith arrogateth nothing at all to the carnal begetting: but it acknowledgeth that it hath received all that goodness which it hath of the grace of God alone. Therefore john saith that the Gentiles who believe in Christ, who were before unclean, are borne the sons of God, not of the womb, but they are fashioned again by God, that they may begin to be. He seemeth to have put bloods in the plural number, to the end he might the better express the long succession of the stock. For this was a part of the jewish boasting, that they were able directly to prove that they came from the patriarchs by a continual course.  
The will of the flesh and of man, Do signify all one thing in my judgement. For I see no cause why flesh should be taken for the woman, as many do think with Augustine: But rather in this that the Euangeliste repeateth one thing in divers words, he beateth in the same the better, and imprinteth it more deeply in men's minds. And although he do properly respect the jews, who did brag of the flesh: yet may there a general doctrine be gathered out of this place, that this is not proper to our nature, neither doth it proceed from us, that we are accounted the children of God: but because the Lord, of his own will, that is, of his free love begat us. Hereupon it followeth, first, that faith proceedeth not from us, but that it is a fruit of spiritual regeneration. For the Evangelist saith that no man can believe, unless he be begotten of God, therefore faith is an heavenly gift. Secondly, that faith is not a cold and bare knowledge: sithence none can believe but he that is fashioned again by the spirit of God. Notwithstanding it seemeth that the Evangelist dealeth disorderly in putting regeneration before faith, seeing that it is rather an effect of faith, and therefore to be set after him. I answer, that both of them do very well agree because we do both conceive the incorruptible seed by faith, whereby we are borne again into a new and divine life: and yet notwithstanding faith is a work of the holy ghost, who dwelleth in the sons of God alone. Therefore in divers respects faith is a part of our regeneration, and an entrance into the kingdom of God, that it may number us amongst his children. For whereas the spirit doth illuminate our minds, that doth now appertain unto the renewing of us. By this means faith doth flow from regeneration as from a fountain. But because we receive Christ by the same faith, who doth sanctify us by his holy spirit, therefore it is said to be the beginning of our adoption. Although there may another more plain & ready distinction be brought. For when the Lord inspireth faith, he begetteth us again secretly, & by a secret means which we know not. And being endued with faith, we lay hold upon with a lively feeling of the conscience, not only the grace of adoption, but also the newness of life, and other gifts of the holy Ghost. For seeing that faith doth receive Christ. (as it is said) it bringeth us after a sort into the possession of all his good gifts. So that according to our sense we begin not to be the children of God until such time as we have faith. And if sobeit the inheritance of eternal life be the fruit of adoption, we see how the Evangelist ascribeth all our salvation to the grace of Christ alone. And surely how narrowly soever men do sift themselves, they shall find nothing meet for the children of God, but that which Christ hath bestowed upon them.  
14 And the word was made flesh, and dwelled amongst us: and we saw the glory of it, as the glory of the only begotten of the father: full of grace and of truth.  
14 And the word was made flesh. Now he teacheth after what sort Christ came, whereof he made mention: namely, that having put on our flesh he showed himself openly to the world. And although the Evangelist doth briefly touch this unspeakable secret and mystery, that the son of God did put on man's nature, yet is this brevity marvelous plain. Certain foolish fellows do here delude and toy with frivolous shifts, that it is said, that the word was made flesh, because God did send his son into the world being made man, as he had conceived in his mind. As if that word were a shadowish & vain conception of the mind. But we have showed that the true person in the Essence of God is expressed in this word. Moreover, the word flesh is of greater force to express his mind, then if he had said that he was made man. His meaning was to show unto how vile and base an estate the son of God came down from the highness of his heavenly glory, and all for our sake. When as the Scripture speaketh of man contemptuously he calleth him flesh. Therefore albeit there is so great difference between the spiritual glory of the word of God, and the rotten dregs of our flesh, yet notwithstanding the son of God did abase himself so much that he took upon him this flesh which is subject to so great misery. But flesh is not taken in this place for the corrupt nature, (as Paul doth oftentimes take it) but for the mortal man: although it doth by contempt signify his frail & brittle nature. Psalm 78. 39 He remembered them because they are flesh: Isay. 40. 6. All flesh is grass, and in such like places. Yet must we note herewithal that this is a kind of speech wherein is Synecdoche, because the inferior part comprehendeth the whole man. Therefore did Apolinaris dote, who feigned that Christ did take upon him the body of man only without the soul: for we may gather out of infinite testimonies, that he was no less endued with the soul then with the body. And when the scripture calleth men flesh, it doth not therefore deprive them of souls. Therefore the sentence is plain, that the word which was begotten of God before the beginning of the world, and which did always abide with the father, was made man. In this point of faith we must chief hold two things: that the two natures in Christ did so grow together into one person, that one and the same Christ is very God and man. And the other, that the unity of the person doth no whit let, but that the natures may remain distinct, so that the divinity doth retain whatsoever is proper to it, and that the humanity hath also severally whatsoever belongeth to it▪ Therefore whensoever Satan did go about by heretics to overthrow sound doctrine with divers dotings: he always brought in the one of these errors: either that Christ was the son of God and of man so confusedly, that neither his divinity remained in him, neither was he compassed about with the true nature of man: or else that he was so clothed with the flesh, that he was as it were double and had two natures. Thus did. Nestorius' in times passed plainly confess both natures: but he made one Christ God, and another man. On the contrary, when Eutiches did acknowledge one Christ to be the son of God and of man, he left him neither of the two natures, but feigned that they were both mixed together. And servetus at this day feigneth with the Anabaptists, such a Christ as is confusedly compounded of a double nature, as a divine man. In word he affirmeth that he is God: but if you receive his vain glosses, the divinity was turned for a time into the humane nature, and now again is the human nature swallowed up of the divinity. The words of the Euangeliste serve fitly for the refuting of both these sacriligies. When he saith, that the word was made flesh, the unity of the person is plainly gathered hence: for it is not meet that there should be another man now beside him who was always very God▪ seeing that it is said that that God was made man. Again, seeing that this word word is attributed distinctly unto Christ as he is man, it followeth, that Christ ceased not to be that which he was before, when he was made man, and that there was nothing altered in that eternal essence of God which put upon it flesh.  
Finally, the son of God began to be man in such sort, that notwithstanding he is as yet that eternal word which hath no beginning of time. And dwelled. They that expound that the flesh was unto Christ as an house they do not understand the meaning of▪ the Evangelist. For doubtless he doth not here assign unto Christ a perpetual abiding amongst us: but he saith that he was conversant amongst us for a season. For the word (escen●sen) which he useth is fet from tabernacles. Therefore it doth signify nothing else save this, that Christ did execute that function upon earth which was enjoined him, or that he did not appear one moment only, but that he did abide amongst men until such time as he did finish the course of his office. But here may a question be moved whether he doth speak of men in general, or of himself alone, and the other Disciples who saw that with their eyes which he saith. I do rather allow this latter: for he addeth by and by, And we saw his glory. For although the glory of Christ might have been seen of all men, yet was it unknown to the greatest part because of their blindness: only a few saw this manifestation of his glory, whose eyes the holy spirit did open. The sum is, that Christ was so known as he was man, that he showed in himself some far greater and more excellent thing. Whereupon it followeth that the majesty of God was not extenuated, although it were compassed about with the flesh it laid hid indeed under the humility of the flesh: yet so that it sent forth the brightness thereof. (As) is not in this place a note of impropriety, but it doth rather betoken a true and sound approbation. 
Ephe. 5. 8  As when Paul saith, walk as the children of light, he will have us to testify by our works in deed this selfsame thing▪ that we are the children of light. Therefore the Evangelist meaneth that the glory appeared in Christ, which was meet for the son of God, and was a certain and sure testimony of his divinity. He calleth him the only begotten, because he is his only son by nature: as if he did place him above men and angels, and did attribute that unto him which doth not agree with any creature. Full of grace. This is a confirmation of the next sentence. The majesty of Christ did appear in other things: but the Evangelist did choose this token above all other that he may the rather exercise us in active, then in the speculative knowledge of him, which thing we must diligently observe. Truly when Christ went upon the waters dry foot, when he did drive away Devils, & did declare his power by other miracles, it might have been known that he was the only begotten son of God: but the Evangelist bringeth forth a part of approbation whereby faith reapeth sweet fruit: namely, because Christ did testify that he was in deed the fountain of grace and truth which can never be drawn dry. It is also said that Stephen was full of grace: 
Act. 7. 55  but in another sense. For the fullness of grace in Christ, is that fountain out of which we must all draw: so as we shall hereafter declare more at large. This may be expounded by hypallage for the true grace: or expositively thus, that he was full of grace, which is, truth or perfection. But because he will repeat the same manner of speech again, I think that the sense is all one in both places. He will afterward set this grace and truth against the law, therefore I interpret it simply, that Christ was known to his Apostles to be the son of God by this, because he had the fullness of all things which do appertain unto the spiritual kingdom of God in himself. Finally, because he showed himself in all things to be a redeemer and the Messiah indeed: which is the most excellent token & mark▪ whereby he ought to have been known from other men.  
15 john doth testify of himself and cried, saying: This is he of whom I said, he which coming after me, was set before me, because he was more excellent th●n 〈◊〉.  
16 And we have all received of his fullness, and grace for grace.  
17 Because the Law was given by Moses: grace and truth were ma●e by jesus Christ.  
18 No man hath seen God at any time: the only begotten son who is in the b●some of the father, he hath showed him.  
15 john doth testify. Now he declareth what manner of preaching that of johns was. By the verb of the presentense he denoteth the continual act. And truly this doctrine ought always to be of force, as if the voice of john did sound continually in the ears of men. So he putteth in afterward the word (cried) that he may signify that the doctrine of john was not obscure, either hard to be understood: and that he whispered not the same in the ears of a few, but that he preached Christ openly with a loud voice. The first sentence tendeth to this end that he was sent for Christ's cause: and that therefore it was an absurd thing, that he should flourish, and that Christ should lie underfoot. This is he (saith he) of whom I said. By which words he meaneth that this was his whole intent from the beginning, to make Christ known, and that this was the end of his sermons: like as he could no otherwise execute the office of his embassage, them by calling his disciples unto Christ. He that cometh after me. Although he were a few months elder than Christ, yet he speaketh not in this place of his age: but because he had exercised the office of a Prophet some space before Christ came abroad, therefore he maketh himself former then Christ in time. Therefore Christ succeeded john in respect of the public manifestation. That which followeth is thus, word for word, he was made before me, because he was my first. But the sense is this, that Christ was preferred before john, because he was more excellent. Therefore he giveth place to Christ, and (as the Proverb goeth) he giveth him the light to bear. But because he came after him in time, he showeth that this is no let why he may not be preferred for the desert of his dignity. So it becometh all men, who excel either in the gifts of GOD or degree of honour, to remain in their degree, that they may be inferior to Christ.  
16 And of his fullness. Now he beginneth to preach of the office of Christ, that he containeth in himself the abundance of all good things, so that we must not fet any part of salvation from any other. With God truly is the well of life, of righteousness, of virtue, of wisdom: but this Well is hidden from us and we cannot attain thereunto. But plenty of all these things was laid open to us in Christ, that we may fet them thence. For he is ready to flow unto us of his own accord, if we make way for him by faith. To be brief, he saith plainly, that there is no good thing to be sought without Christ: although this sentence consisteth upon more members. For it showeth first that all of us are poor and altogether void of spiritual good things. For Christ aboundeth to this end, that he may help our want, that he may diminish our poverty, that he may fill the poor and hungry. Secondly, he telleth us that so soon as we are departed from Christ we do in vain seek even one drop of goodness: because God would have all goodness whatsoever to remain in him alone. Therefore we shall find the angels and men to be dry, heaven to be vain, the earth to be barren, and finally all things to be nothing worth: if we will be made partakers of the gifts of God, by any other means then by Christ. Thirdly, he telleth us that we need not to be afraid of the want of any thing, if so be it we● draw out of the fullness of Christ: which is so perfect in all points, that we shall perceive that he is a Well which can never be drawn dry. And john maketh himself one of the rest, not for modesty's sake, but that it may more plainly appear that there is none at all excepted. Yet it is to be doubted whether he speak generally of all mankind, or he understand those only, who were made partakers of all his good things after that Christ was revealed in the flesh. Certain it is, that all the godly men who lived under the law did draw out of the same fullness: but because john addeth by and by a difference of time, it is more like to be true that he doth here commend and set forth that plentiful abundance of good things, which Christ brought forth with his coming. For we know that the benefits of God were tasted more sparingly under the law: and that so soon as Christ was revealed in the flesh, they were powered out in great abundance even unto the full: Not that any of us hath greater abundance of the spirit than had Abraham: but I speak of the ordinary dispensation, and of the manner and means of dispensing.  
Therefore to the end that john may the better invite his Disciples unto Christ, he telleth them that the abundance of all those good things which they want is offered them in him. Although there shall be no absurdity therein, if so be it we extend it farther: yea the text may be read thus very well, that all the fathers from the beginning of the world did draw all those gifts which they had from Christ: because although the law was given by Moses, yet did they not obtain grace thereby. Notwithstanding I have showed before what I like best: namely, that john doth in this place compare us with the fathers, that by this comparison▪ he may amplify that which is given us. And grace for grace, It is well known how Augustine expoundeth this place: namely that all good things are given us now & then of God, and that eternal life is not repaid to our merits as a due reward: but that this is a point of more liberality, that God doth so reward the former graces, and crown his gifts in us. This truly is godly and finely said, but it is not very fit for this place. The sense were more plain if thou shouldst take this word (anti) comparitively, as if he should say: that whatsoever graces the Lord heapeth upon us, they do in like sort flow from this fountain. It may also be understood as a note of the final cause, that we do receive grace now, that the Lord may once accomplish the work of our salvation. Notwithstanding I do rather subscribe unto their judgement; who say that we are watered with the graces which are powered out upon Christ. For that which we reco●●e of Christ, he doth not only give it us as God, but the father hath bestowed it upon him, that it might flow unto us as through a conduit. This is the ointment wherewith he was anointed, that he might anoint us all together with him, whereupon he is called Christ, we Christians.  
17 Because the law was given by Moses. It is a prevention wherein he preventeth a contrary objection. For Moses was so greatly esteemed amongst the jews, that they did hardly admit any thing that was contrary to him. Therefore the Evangelist teacheth, how far inferior the ministery of Moses was to the power of Christ. And also this comparison doth not a little beautify the power of Christ. For seeing that the jews did make so great account of Moses, that they did attribute unto him all honour that might be, the Evangelist telleth them that that was but a very small thing which Moses brought, if it be compared with the grace of Christ. For that was otherwise a great let, that they thought they had that by the law, which we do obtain by Christ alone. But we must note the contraposition, when he setteth the law against grace and truth: for his meaning is that the law wanted both these. And (truth) in my judgement is taken for the firm and sound stability of things. By this word Grace I understand the spiritual fulfilling of those things, the bare letter whereof was contained in the law. And these two voices may be referred by Hypallage both unto one thing. As if he had said that grace wherein the truth of the law consisteth, was revealed at length in Christ. But because the same sense shall remain, it maketh no great matter whether thou couple them together or distinguish them. This truly is certain, that this is the Evangelists meaning, that the image of spiritual good things was only shadowed in the law, and that they are perfectly fulfilled in Christ: whereupon it followeth, if thou separate the law from Christ, there remaineth nothing there, but vain figures. In which respect Paul saith, Collos. 2. 17. That therein are the shadows, & that the body is in Christ. Yet notwithstanding we must not imagine that there was any thing showed deceitfully in the law: for Christ is the soul which quickeneth that which should otherwise be dead in the law. But the shooteth here at another mark, namely of what force the law is of itself, and without Christ. And the Evangelist saith that there is no sound thing found in it, until we come unto Christ. Furthermore, this truth consisteth in that, that we obtain grace through Christ, which the law could not give us. Therefore I take this word grace generally, aswell for the free remission of sins as for the renewing of the heart. For seeing that the Evangelist doth in this place briefly note the difference between the old & new Testament (which is described more at large jer. 31. 31. he comprehendeth under this word whatsoever belongeth unto the spiritual righteousness. And the parts thereof are two, that God doth reconcile himself unto us freely, by not imputing our sins, and that he doth engrave in the hearts of men his law, and doth frame men inwardly by his spirit to obey him: whereby it appeareth that the law is falsely and unproperly expounded, if sobeit it retain any in it, or keep them back from coming to Christ.  
18 No man hath seen God at any time. This is most fitly added to confirm the next sentence withal. For the knowledge of God is the gate whereby we enter in into the fruition of all goodness. Therefore seeing that God doth reveal himself unto us by Christ alone, it followeth hereupon that we must desire & crave all things of Christ. This course of doctrine is diligently to be noted. There is nothing that seemeth to be more common, than this that every one of us doth receive those things which God doth offer unto us, according to the measure of our faith: but there are but a few that think that we must bring the vessel of faith & of the knowledge of God, whereby we may draw. This, that he saith, that no man hath seen God at any time, is not only to be understood of the external sight of the bodily eyes: for he giveth us to understand generally, seeing that God dwelleth in light which none can come unto, he cannot be known but only in Christ his lively image.  
Furthermore, they do commonly expound this place on this wise, Seeing that the bare majesty of God is hidden in itself, it could never be comprehended, save only forasmuch as it revealed itself in Christ: and that therefore God was known to the father's only in Christ. But I do rather think that the Evangelist doth here hold on in the comparison: namely, how far better our estate is then the estate of the fathers: because God who laid hid before in his secret glory, hath now made himself after a sort visible. For certainly when as Christ is called the express image of God, that doth appertain unto the peculiar benefit of the new Testament. So also the Evangelist noteth in this place a certain new and unwonted thing, when he saith that the only begotten, who was in the bosom of his father, did declare that unto us, which had otherwise been hidden. Therefore he setteth forth the manifestation of God which came unto us by the Gospel, whereby he distinguisheth us from the fathers, and he putteth us before them, Like as Paul also entreateth more at large in the third and fourth of the second to the Corinthians. For he saith that there is no veal any more as under the law: but that God is seen plainly in the face of Christ. If any man think it an absurd thing that the fathers should be deprived of the knowledge of God, of whom the Prophets do even at this day bear the light before us: I answer, that that is not simply or precisely denied to them, which is attributed unto us, but that there is a comparison made (as they say) between the lesser and the greater: for they had only little sparkles of the lively light, whose full brightness doth lighten us at this day. If any man object, that God was then seen face to face, I say that that sight is not compared with ours: but as God was then wont to show himself darkly, and as it were a far of, they to whom he appeared more plainly do say that they saw him face to face. Therefore they have respect unto their time, in the mean while they saw not God, save only as he was covered with many boughtes. That was a singular vision, and almost more excellent than all the rest which Moses obtained in the mount. Exod, 33. 23. and yet God saith plainly, thou wilt not be able to see my face, thou shalt only see my back. By which Metaphor he signifieth that the full time of the full and evident revelation was not yet come.  
We must also note that the fathers did always turn their eyes toward Christ at such time as they were desirous to see God. I do not only understand by this, that they did behold God in his eternal word, but also that they were bent with all their mind and all the affection of their heart unto the promised revelation of Christ. In which respect Christ himself saith in the eight chapter. Abraham saw r●y day. Furthermore, that which succeed by turn, is not contrary. Therefore that remaineth sure and certain, that God who was before invisible hath now appeared in Christ. When as he saith, that the sin was in the bosom of the father, it is translated from men, who are said to admit those into their bosoms, with whom they impart all their secrets. The place of the counsel is the breast: therefore he teacheth that the son did know even the most secret counsels of the father: that we may know that we have as it were the breast of God opened in the gospel.  
19 And this is the testimony of john, when the jews sent from Jerusalem priests and Levites, that they might ask him, who art thou?  
20 And he confessed, and denied not: I say, he confessed, I am not Christ.  
21 Then they asked him, what then? Art thou Elias? And he said, I am not. Art thou a Prophet? And he answered, No.  
22 Therefore they said unto him, who art thou? that we may give an answer to those that sent us: what sayest thou of thyself?  
23 I am (saith he) the voice of one crying in the wilderness, prepare the way of the Lord, as said Esaias the Prophet.  
19 And this is the testimony. Hitherto hath the Evangelist recited the sermon which john made concerning Christ: now doth he descend unto a more famous testimony, which was given to the ambassadors of the Priests that they might carry it to jerusalem. Therefore he saith that john did flatly confess wherefore he was sent of God. First of all there may a question be asked to what end the Priests asked him. They do commonly think that because they hated Christ they gave a false kind of honour to john: but they did not as then know Christ. Othersome say that john pleased them better, because he was of the order and stock of the Priests. But neither is this like to be true, for seeing that they did promise to themselves that through Christ they should have all prosperity, why would they have feigned to themselves a false Christ of their own accord. Therefore I think that they were moved with some other reason. They had now long time wanted Prophets: john came abroad suddenly and unlooked for. All their minds were lifted up with an expectation. Moreover, all of them thought that the coming of the Messiah drew near. Lest that the Priests should seem to wax sluggish in their office, if they should either neglect or dissemble so great a matter, they demand of john who he is. Therefore they did nothing craftily in the beginning: but rather being moved with the desire of their redemption, they desire to know whether john be Christ, because he beginneth to change the order that was used in the church. And yet do not I deny but that ambition to retain their right, was of great force with them: but yet they meant nothing less than to translate the honour which was Christ's, unto another. Neither do they any thing which was unmeet for the person which they did bear. For seeing that they were governors of the Church of God, it stood them upon to see that no man did thrust himself in rashly, that there did start up no author of any new sect, that the unity of the faith were not broken amongst the people, that no man did bring in any new and foreign rites, Therefore it appeareth that the fame of john was published abroad, which moved, the minds of all men. And this was governed by the wonderful providence of God, that this testimony might be the more famous.  
20. And he confessed. That is, he confessed plainly and without any doubting or feigning. The word confess is taken generally in the former place, that he declared the matter as it was. It is repeated again to express the form of the confession. Therefore he answered flatly, that he was not Christ.  
21 Art thou Elias. Why do they rather call him Elias then Moses? Because they did understand by the Prophet Malachi, that Elias should be as the day star of the Messiah when he did rise. Yet do they ask this question by reason of an opinion which they had falsely taken upon them. For whereas they thought that the soul of man did 〈◊〉 out of one body into another, whilst that Malachi the Prophet saith, that Elias should be sent, they imagined that that Elias who was in the time of Achab, should come. Wherefore john answered worthily and truly, that he was not Elias, for he speaketh according to their meaning. But Christ out of the true interpretation of the Prophet affirmeth that he was Elias. Art thou a Prophet? Erasmus doth falsely restrain this unto Christ. For whereas the article is added it is of no force in this place: and the Ambassadors do sufficiently declare afterwards, that they meant another Prophet than Christ, for they gather it thus, If thou be neither Christ, nor Elias, nor a Prophet. Therefore we see that they meant divers persons. Othersome do think that they asked him whether he were any one of the old Prophets: but yet I do not like this exposition. They do rather hereby mean the office of john, whether he were ordained a Prophet of God or no. Whilst that he denieth this, he lieth not for modesty's sake, but he doth separate himself from the number of the Prophets sincerely and from his heart. And yet this his answer is not contrary to the title which Christ giveth him. Christ adorneth john with the title of a Prophet yea he addeth that he is more than a Prophet. But by these words he doth nothing else but purchase credit and authority to his doctrine: and doth also extol the excellency of the office which was enjoined him. But john respecteth another thing in this place: namely, that he had no particular commandment, as it was the ordinary custom of the Prophets: but he was only Christ's crier. This shall appear more plainly by a similitude. Whosoever they be that are sent Ambassadors about light matters, they have the name and authority of Ambassadors, if sobeit they have particular things given them in charge. Such were all the Prophets, who being furnished with particular Prophecies, did exercise the Prophetical function. If there be any matter of weight in hand, and two Ambassadors be sent, the one whereof doth tell that he will be here by and by, who shall speak of all the matter, and this latter have the business given him in charge to dispatch: shall not the former Embassage be accounted a portion and part of the principal Embassage? So fared it with john, unto whom God had enjoined nothing else, but to prepare Disciples for Christ. And this sense is gathered out of the circumstance of the place and the text. For we must mark the contrary member, which followeth by and by. I am not (saith he) a Prophet, but a voice crying in the wilderness. Wherefore the difference dependeth hereupon, that a voice crying that a way may be prepared for the Lord, is not a Prophet having a divers function and such as is proper to him, but a Minister that is under another (that I may so speak) and his doctrine a preparation to hear another master. By this means although john was more excellent than all the Prophets, yet is he not a prophet.  
23 The voice of 〈◊〉 crying in the wilderness▪ Because john had taken the office of a teacher upon him rashly, unless he had been endued with a ministery, he showeth what his function is, and he proveth the same by the testimony of Esay. Whereupon it followeth that he did nothing but that which he was commanded by God to do. Esay speaketh not only in that place of john, but promising the restoring of the church he foretelleth that it shall come to pass that these joyful voices shall be heard, commanding to prepare a way for the Lord. And although he meaneth the coming of God, when he should bring back the people from the babylonical exile: yet the true fulfilling was the coming of Christ in the flesh. Therefore the chief of those criers who foretold that the Lord drew near, was john. Furthermore it is frivolous, craftily to play the Philosophers concerning this word voice which some do. john is called a voice, because the function of crying was enjoined him. Esayas' truly calleth the miserable waystnesse of the Church a wilderness, which seemed to deny a return unto the people: as if he should say that the way was stopped against the people that was in captivity, but the Lord would find a way through places where there was no way. But that visible wilderness wherein john preached, was a figure and similitude of the wayst wilderness, which took away hope of deliverance, if you consider upon this similitude, you shall easily see that the words of the Prophet are not wrested. For God so framed all things, that he set the glass of this prophesy before the eyes of the people that was astonished with the misery which they suffered.  
24. Furthermore they that were sent were of the Pharises.  
25▪ Therefore they asked him and said unto him, why then dost thou baptise, if th●● be not Christ, neither Elias, neither a Prophet?  
26 john answered them saying, I baptise in water: but there standeth one amongst you whom he know not▪  
27▪ He it is who coming after me was preferred before me whose 〈…〉 I am not worthy to unloose.  
28. These things were done in Bethabara beyond jordan.  
24. Were of the Pharises. He saith that they were Pharises, who were then chief governors in the Church that we may know that they were no contemptible persons of the company of the Levites, but men that were endued with authority. For this cause was it that they moved a question concerning Baptism. The common Ministers would have been contented with any kind of answer: but these because they could not pick out that which they would, do accuse john of rashness because he dare bring in a new custom.  
25. Why then dost thou baptise. When they make these three degrees they seem to reason very fitly, if thou be neither Christ, nor Elias, nor a Prophet. For it is not for every man to institute the use of Baptism. All power should have been in the hand of the Messiah: they had conceived this opinion of ●lias who was to come, that he should begin to restore the kingdom and Church. They do also grant to the Prophets of God, that they may execute the function which is enjoined them. Therefore they conclude that it is unlawful novelty, that john doth baptise, seeing that he is not instituted of God to be a public person. But they are deceived in this, that they do not acknowledge him to be that Elias of whom Malachi maketh mention: 
Mal. 4. 5.  although he deny that he was that Elias of whom they dreamt.  
26 I baptise with water. This might have been sufficient to redress their error: but that admonition which is otherwise excellent doth no whit profit the deaf. For seeing he sendeth them to Christ, and doth now say plainly that he is now present, it is hereby evident that he is not only appointed of God to be a minister of Christ, but that he is the true Elias who is sent to testify of the renovation of the church. Furthermore, the perfect contradiction is not expressed in this place: because the spiritual baptism of Christ is not plainly set against the external baptism of john: but that latter member of the baptism of the spirit may easily be understood, and the Evangelist putteth them both down a little after. And there be two points of this answer: that john did nothing but that which he might lawfully do: because he hath Christ to be the author of his baptism in whom consisteth the truth of the sign. Secondly, that he hath nothing but the administration of the external sign, and that all the force and efficacy is in the power of Christ alone. So that he defendeth his baptism, forasmuch as the truth thereof dependeth upon another: and in the mean season he extolleth the dignity of Christ, by taking from himself the power of the spirit, that all men may look unto Christ alone. This is the best temperature where the minister doth so borrow all that authority which he hath of Christ, that he doth also refer it unto him, attributing all things unto him alone. But it came to pass through too light an error, that they thought that the baptism of john was contrary to ours. For john doth not here dispute of the profit and use of his baptism: but he doth only compare his person with the person of Christ. Like as at this day if the question be asked what is our office, & what is the office of Christ in baptism: we must confess that Christ alone doth perform that which baptism doth represent, and that we have nothing but the bare administration of the sign. There is a double kind of speech used in the scripture concerning the Sacraments. For in some place it teacheth that it is the 〈◊〉 of regeneration, that their sins are washed away, that we are engrafted into the body of Christ, that our old man is crucified, and that we rise again unto newness of life. And then truly doth he couple the power of Christ with the ministery of man: as truly the minister is nothing else but the hand of Christ. Therefore such phrases do not show what man giveth of himself, but what Christ bringeth to pass by the man and the sign● as his instrumente● But because we fall easily into superstition, and secondly, because men do pull to themselves the honour which they take from God, according to their natural pride, therefore to the end the scripture may subdue & tame this sacrilegious pride, it doth sometimes distinguish the ministers from Christ, as in this place: that we may know that the ministers are or can do nothing. Amongst you. He toucheth their sluggishness by the way, because they knew not Christ whom they ought chief to respect And he doth always beat in this diligently, that no part of his ministery can be known, until they come unto the author himself. He saith that Christ standeth in the midst of them, that he may stir them up to know him. The sum is this, he endeavoureth by all means possible to bring to pass that that honour which is untruly given to him, may not darken the excellency of Christ. And it is likely that he had these sayings often in his mouth, when he saw that he was out of measure extolled in the perverse judgements of men.  
27 Who coming after me. Hear he saith two things, that Christ came after him in respect of time, but yet was he far before him in the degree of dignity: because the father preferred him before all men. He will add the third shortly after, that Christ was therefore preferred before all men, because he excelleth all other by good right.  
28 These things were done in Bethabara. The naming of the place serveth not only to the credit of the history, but also that we may know that this answer was given in a famous assembly of men. For there were many that came together unto john his baptism: and this was his ordinary place wherein he baptized. And they think that it was a place to pass over jordan: from whence they do also ●et the name: for they do interpret it an house of passage, unless peradventure the opinion of those men do better please you, who refer this unto the memorable passage of the people when as God set open a way through the midst of the waters under josua. othersome do think that it ought rather to be read Betharaba. The word, Bethania was here put in by some ignorantly. For we shall see afterward how nigh Betha●ia was unto Jerusalem, But the situation of Bethabara, which those who writ of the situation of places do describe, doth very well agree with the words of the Evangelist: although I do not much stand about the pronunciation of the word.  
29 The next day john saw jesus coming unto him and he saith, behold the lamb of God that taketh away the sin of the world.  
30 This is he of whom I said, after me there cometh a man, who was put before me: because he was more excellent then I.  
31 And I knew him not: but that he might be manifested unto Israel, therefore ●ame I baptising with water.  
32 And john testified, saying: I saw the spirit. God descending like to a Dove from heaven, and he remained upon him.  
33 And I knew him not: but he that sent me to baptise with water, he said unto me: upon whom thou shalt see the spirit descending, and remaining upon him, this is he that baptiseth in the holy spirit.  
34 Therefore I saw, and testified that this is the son of God.  
29 The next day. It is without all doubt that john had spoken before of the revelation of the Messiah: but when Christ was come, he would that his proclamation should be known in a short time: and the time was now at hand wherein Christ should make an end of his ministery: like as the morning doth quickly departed, when as the Sun is once risen. Therefore forasmuch as he had testified before to the Priests that were sent, that he was now present, and was conversant in the midst of the people from whom the truth and force of his baptism was to be ●et, the next day after he showed him openly. For these two things being joined together by the continual course of time, are of greater force to move their minds. This is the same reason why Christ doth show himself unto him. Beholds the lamb of God. He declareth the principal office of Christ briefly, but plainly: namely, that he doth reconcile men unto GOD, by taking away the sins of the world. Christ bestoweth other benefits upon us, but this is the chiefest, and that whereupon the rest do depend, that by pacifying the wrath of God, he maketh us to be accounted just and pure. For all the streams of good things do flow from this fountain, that God doth receive us into favour by not imputing our sins. Therefore to the end that john may bring us unto Christ, he beginneth at the free pardon of sins which we have through him.  
Furthermore, in this word (lamb) he alludeth unto the olde● sacrifices of the law. He had to do with the jews, who being accustomed unto sacrifices, could no otherwise be taught concerning the purging of sins, then by setting a sacrifice before them. And whereas there were divers kinds, there is but one only mentioned in this place by Synecdoche, and it is likely that john had respect unto the Paschal lamb. To be brief, we must note, that john used this phrase, which was more fit and forcible to teach the jews. Like as we at this day do better understand through the use of Baptism, of what force the remission of sins is, purchased by the death of Christ, when we hear that we are washed and purged thereby from our filthiness. In the mean while seeing that the jews did commonly think superstitiously of the sacrifices, he correcteth that fault by the way, telling them to what end all these did serve. This was the worst abuse that was in their sacrifices, that they did repose all their confidence in the signs. Therefore when john setteth Christ before them, he doth testify that he is the lamb of God. Whereby he giveth them to understand, that all the sacrifices which the jews did offer were not able to make satisfaction for sins, but that they were only figures, the truth whereof was showed in Christ himself. He putteth s●nne in the singular number, for all manner of iniquity: as if he should say, that all manner of unrighteousness which doth alienate God from men, is taken away through Christ. And when he saith the sin of the world, he extendeth this grace generally unto all mankind, lest the jews should think that he was only sent to be their redeemer. But we do gather hereby that all the world is bound with the same guiltiness: and because all mortal men without exception are guilty of unrighteousness before God, they have need of reconciliation. Therefore when john speaketh generally of the sin of the world, his meaning is to bring us to some feeling of our own misery, and to exhort us to seek some remedy.  
Now in that the benefit is offered unto all men, it is our duty to embrace the same: so that all men may be fully assured that there is nothing that hindereth them from finding reconciliation in Christ, if sobeit they have faith to be their guide, to bring them unto him. Furthermore, he setteth down the only way and means to take away sins. We know, that from the beginning of the world, when as their own consciences did accuse them, they went about busily to deserve pardon. Thence came so many kinds of sacrifices, whereby they thought God was pacified, yet were they deceived. I confess truly that all corrupt rites of pacifying, came from an holy beginning: namely, because God had ordained sacrifices to direct men unto Christ. But notwithstanding every man had invented to himself a way of his own, whereby to please God: but john calleth us back unto Christ alone, and teacheth us that God is only merciful unto us through his Benefit: because he alone taketh away sins. Wherefore he leaveth nothing for sinners to do, but only to fly unto Christ, whereby he overthroweth all human satisfactions, all sacrifices and redemptions: so that they are nothing else but wicked inventions of the Devil, found out by craft. The word (taketh) may be expounded two manner of ways: either that Christ took that burden upon him wherewith we were oppressed (as it is said that he bore our sins upon the tree: and I say as saith that the correction of our peace was laid upon him:) or that he doth abolish sins. But because this latter dependeth upon the former, therefore I receive them both willingly: namely, that Christ doth take away sins by bearing them. Therefore although sin do still remain in us, yet as touching the judgement of God it is none, because it is abolished by the grace of Christ, and is not imputed unto us. Neither doth that displease me, which chrysostom noteth, that by the verb of the presentense is signified the continuance: for the satisfaction which he once made, is always of force. And he doth not only teach simply that Christ taketh away sin, but he setteth down also the manner how: namely, because he hath reconciled the father unto us by the benefit of his death. For this doth he mean by the word lamb. Let us therefore know that we are then reconciled to God by the grace of Christ, if we run unto his death, and do persuade ourselves, that he being fastened unto the cross, is the only propitiatory sacrifice, whereby all our guiltiness was taken away.  
30 This is he of whom I said. He briefly comprehendeth all things, when he affirmeth that Christ is he, who, as he said, was to be preferred before him. For it followeth hereupon that john was nothing else but a trier sent for his sake: whereby it is evident again that Christ is the Messiah. Furthermore, he reckoneth up three things in this place. For when he saith that the man cometh after him, he giveth us to understand that he was before him in respect of time, that he might prepare a way for Christ, 
Mal. 3. 1.  according to the testimony of Malachi: Behold I send mine angel before my face. When he saith that he was preferred before him, this is referred unto the glory, wherewith God did adorn his son, when he came abroad into the world to fulfil the function of a redeemer. The reason is at length added, because Christ doth far exceed john. Therefore the honour came not by chance which the father gave him, but was due to his eternal Majesty. But I have touched this phrase a little before: namely, that he was preferred before him, because he was the first.  
31 And I knew him not. Lest any man should suspect that this testimony was given either for friendship or favours sake, he preventeth the doubt, denying that he had any other knowledge of Christ, save that which he had from God. Therefore the sum is, that john doth neither speak of himself, neither to win man's favour, but as he was inspired by the spirit, and commanded of God. I came (saith he) baptising with water: that is, I was called and ordained unto this function, that I might reveal him unto Israel. Which thing the Euangeliste expoundeth and confirmeth afterward more plainly, whilst that he bringeth in him testifying, that he knoweth Christ by the oracle of God. He doth there plainly express that he was sent for that cause, which is contained in these words, I came to baptise: for it is only the calling of God which maketh the lawful ministers of the Church: for whatsoever he be that thrusteth in himself, of what learning or eloquence soever he be, he deserveth no authority, because he hath not God for his author. And seeing that it was requisite that john should be sent of God, that he might baptise lawfully, gather hence that it is not left unto the will and pleasure of man to institute Sacraments: but that this right appertaineth to God alone. Like as Christ in another place, to the end he may prove the Baptism of john, he demandeth whether it be from heaven, or of men.  
32 I saw the spirit descending like a Dove. It is an unproper or figurative kind of speech, for with what eyes could he see the spirit? But because the Dove was a certain and unfallible token of the presence of the spirit, she is called the spirit by Metonymia, not that she is in deed the spirit, but that she doth represent him so much as man's capacity doth bear. And this translation is common in the Sacraments, for why doth Christ call bread his body, but only because the name of the thing is aptly translated unto the sign? especially whereas the sign is a true and also effectual pledge, whereby we may be certified that the thing itself which is signified, is performed unto us. Yet mayest thou not think that the spirit was included under the Dove, who fulfilleth heaven and earth, but that he was present by his power: that john might know that he did not see that sight in vain. Like as we know that the body of Christ is not tied to the bread, but yet we do enjoy the participation thereof.  
Now here may a question be moved why the spirit did then appear under the shape of a dove. We must always hold the proportion of the signs with the truth. When as the spirit was given to the Apostles, 
Act. 2. 3.  there appeared fiery and cloven tongues, because the preaching of the Gospel should be spread abroad throughout all tongues, and should have fiery force, But God meant in this place openly to represent that mildness of Christ, which Isaias commendeth Smoking Flax shall he not quench, 
Isay. 42. 1  and a shaken reed shall he not break. For the spirit was then first seen to descend upon him, not that he was void thereof before, but because he was then called unto dignity as it were with that solemn rite. For we know that he laid hid for the space of thirty years like to a private person: because the time of his manifestation was not yet come. And when he would manifest himself, he began with baptism. For he received the spirit then, not so much for himself, as for his. And for this cause, that coming down was visible, that we may know that there remaineth in him store of all those gifts which we want And this may we easily gather out of the words of john Baptist. For in that he saith, upon whom you see the spirit descending, and remaining upon him, he it is that baptiseth with the spirit: it is as much as if he should say, that the spirit appeared to this end in a visible shape, & rested upon Christ, that he might water all his with his fullness. I touched before briefly, what it is to baptise with the spirit: namely, to give Baptism his effect, least it be vain and void: which thing the spirit doth by his power.  
33 Upon whom thou shalt see. Here ariseth an hard question. For if john knew not Christ why doth he refuse to suffer him to come to his baptism: he would not surely say thus to one whom he knew not, I ought rather to be baptised●f thee▪ Certain do answer, that he knew him so far, that he reverenced him as an excellent Prophet, he knew not that he was the son of God. But this is a cold answer. For every man must obey the calling of God without respect of persons. Therefore there is no dignity of man or excellency, which ought to hinder us in our office. Therefore john had done injury to God, and his baptism, if he had said thus to any other save only to the son of God. Therefore it must needs be that he knew Christ first. First we must note, that we entreat in this place of that knowledge which cometh by familiarity and continual use. Although therefore he knew Christ so soon as he saw him, yet doth not this cease to be true, that one of them did not know another, after the common custom of men: because the beginning of the knowledge came from God, yet nevertheless this question seemeth not to be thoroughly answered: for he saith that the sight of the spirit was the mark of the showing? But he had not as yet seen the spirit when he speaketh unto him as unto the son of God. I do willingly subscribe unto their judgement, who think that this sign was added for confirmations sake, and that not so much for john's sake, as for all our sakes. Only, john saw the spirit, but for other rather than for himself. Bucer citeth that place of Moses ●itly: This shall be to you a sign, 
Exo. 3. 12.  that having gone three days journey, ye shall sacrifice unto me in the 〈◊〉. Truly, when they went forth they did now know that God was the guide and governor of their journey: but this was (as they say) a confirmation fet from the latter. So that this was added as an overplus unto the former revelation, which was showed unto john.  
34 I saw and testified, He meaneth that he uttereth nothing that was doubtful: because God would have those things to be well and thoroughly known unto him, whereof he should afterward be a witness unto the world. And this is worthy the noting, that he did testify, that Christ, was the son of God, because Christ should be the giver of the holy ghost, because the honour and office to reconcile men unto God, belongeth to none other but to him alone,  
35 The next day after, john stood again, and two of his disciples.  
36 And when he saw jesus walking, he said, behold the lamb of God,  
37 These two disciples heard him speak, and they followed jesus.  
38 When jesus turned back, and saw them following him, he saith unto them, what seek ye? They said unto him, Rhabbi (which if thou interpret, is expounded) master where abidest thou?  
39 He saith unto them, Come and see, & they came and saw where he abode, and they tarried with him that day: and it was almost the tenth hour.  
36 Behold the lamb of God. Hear appeareth that more plainly which I said before, that john so soon as he perceived that he drew near unto the end of his course, he was wont to be earnest in this point, that he might deliver up the light unto Christ. His constancy likewise maketh his testimony to be of greater credit. But in this that one day after another, he standeth so diligently upon the repetition of Christ his commendation, he declareth thereby that his course was now finished.  
Furthermore, we see here how slender and base the beginning of the Church was, john truly prepared disciples for Christ: but Christ doth now at length begin to gather together the Church. Furthermore, he hath only two obscure men that were of low estate: but this also serveth to the setting forth of his glory, that he doth spread abroad his kingdom miraculously in a short time, not being helped with man's riches, or a mighty hand. Furthermore, we must note whether he leadeth men principally: namely, that they may find remission of sins in him. And like as Christ did of set purpose offer himself unto the disciples, that they might come unto him: so doth he now gently encourage and exhort them. Neither doth he stay till they speak first, but he asketh, What seek ye? This so fair & gentle a bidding, which was once made unto two, doth now appertain unto all. Wherefore we need not to fear that Christ will withdraw himself from us, or will deny unto us an easy access, if so be it he see us desirous to come unto him, & to make towards him: but that he will rather stretch forth his hand to help us. And how shall he not meet those that come unto him, who seeketh the wandering, and those that go astray, that he may bring them into the way.  
38 Rhabbi. This name was common to those that were potentates and endued with any honour: but in this place the Evangelist noteth an other use of his time: namely, that by this name they did salute doctors & interpreters of the word of God. Although therefore they do not yet acknowledge Christ to be the only master of the church, yet being moved with the title that john giveth him, they account him in steed of a Prophet & Doctor: which is the first step unto readiness to be taught, Where abidest thou? By this example are we taught, that we must take such a taste of Christ out of the first rudiments of the church, as may inflame us with a desire to go forward. Secondly that we must not be contented with a bare and vanishing sight, but we must desire to come to his house, that he may receive us as his gests. For there are many that do only smell the Gospel a far off, and so they suffer Christ to vanish away suddenly, and all that to escape them whatsoever they had learned concerning Christ. And although they were not then made his continual disciples, yet questionless he instructed than more fully that night, that he might have them wholly addicted unto him shortly after.  
39 And it was almost. That is, it was almost night, because it was with in two hours of the setting of the Sun. For they did then divide the day into twelve hours, which were longer in Summer and shorter in winter. Yet out of this circumstance of time we gather, that these two disciples desired so earnestly to hear Christ, and to know him better, that they were nothing careful for their night's lodging. But we for the most part are much unlike unto them, who drive of without end, from day to day: because it is never commodious for us to follow Christ.  
40 Andrew the brother of Simon Peter was one of the two that heard of john, & followed him.  
41 He found his brother Simon first: and said unto him, we have found the Messiah, which by interpreting is called Christ.  
42 Therefore he brought him unto jesus▪ jesus beholding him said, Thou art Simon the son of jona, thou shalt be called Cephas: which is if thou expound it, a stone.  
40 Andrew. The drift of the Evangelist unto the end of the chapter is this, that we may know how disciples were brought unto christ by little & little. Here he speaketh of Peter, he will speak afterward of Philip & Nathanael. In that that Andrew bringeth his brother by and by, is expressed that nature of faith which choketh not the light within, but doth rather spread it abroad on every side. Andrew hath scarce one sparkle, & yet doth he lighten his brother therewith. Woe be unto us therefore, if when we be lightened we do not endeavour to make others partakers of the same grace. Yea we may note two things in Andrew, which Isaya● requireth of the children of God: namely that every man do take his neighbour by the hand: 
Esay. 42. 3.  and then that he say: Come let us go up into the mountain of the Lord, & he shall teach us. For Andrew reacheth out his hand: but in the mean while he doth it to this end that he may be his schoolefelow in the school of Christ. Furthermore, we must note God his purpose, that he would have Peter who was about to be the far more excellent, to be brought unto the knowledge of Christ, by the means and ministery of Andrew. Let none of us how excellent soever he be, refuse to be taught of him that is our inferior. For he shall be grievously punished for his churlishness and pride, that will not vouchsafe to come unto Christ for the contempt wherewith he despiseth man.  
41 We have found the Messiah. The Evangelist turneth this word Messiah into Greek, that he might make that known unto all the world, which was kept close amongst the jews. Furthermore this was the ordinary title of kings, like as they were anointed solemnly. But in the mean while they were not ignorant, that there was one king that should be anointed of God, under whom they should hope for perfect & eternal felicity: especially seeing that they had tried the unstable earthly kingdom of David. Furthermore, as God raised them up being brought down & oppressed with divers sorrows, unto the waiting for the Messiah, so did he more manifestly declare unto them that his coming drew near. For the prophesy of Daniel excelleth the rest, & is more plain as touching the name of Christ, for he doth not attribute the same unto kings, as do the prophets before him, but he maketh it proper unto the Redeemer only. Here by it came to pass that when as mention was made of the Messiah, or of Christ, they understood none other save the redeemer. The greater wonder is it that he was received of so few, who was so much desired of all men, & was in the mouth of all men.  
42 Thou art Simon etc. Christ giveth Simon a name, not (as it falleth out commonly amongst men) according to any event that is past, or according to that that is seen, but because he was about to make him a stone: first he saith. Thou art Simon the son of jona. He setteth down the name of his father unperfectly, which is common enough when as names are translated into other tongues. For it shall manifestly appear out of the last chapter, that he was the son of johanna or john. And all this is as much as if he should say that he shallbe another manner of person than he is now. Neither doth he make mention of his father for honours sake: but he affirmeth that for all that he came of a base stock, and was of no estimation among men: yet should this no whit hinder him from making a man of invincible force. Therefore the Evangelist reciteth this as a prophesy, that Simon had a new surname given him. I mean a prophesy, not so much because Christ foresaw that Peter would be constant in the faith, but because he foretold what he would give him. Therefore he setteth forth with a title now, the grace wherewith he determined to endue him afterward: for this cause he saith not, that this is his surname now, but he deferreth it until the time to come. Thou shalt be called Cephas, saith he. It is meet that all the godly be Peter's, or stones, that being founded in Christ, they may be made fit to build up the temple of god: but he alone is called so, because of his singular excellency. In the mean while the papists are to be laughed at, who put him in Christ's steed, that he may be the foundation of the Church. As if he & the rest were not founded in Christ. But they are twice ridiculous whilst that they make a stone the head. For there is extant in the repetitions of Gratianus, a doltish canon under the name of Anacletus, which changing the Hebrew name with the Greek, & making no difference between Cephale & Cepha, thinketh that Peter was made by this name the head of the church. Furthermore, Cepha is rather a Chaldean then an Hebrew name: but that was the usual kind of pronunciation after the captivity of Babylon, Therefore there is no doubtful thing in the words of Christ. For he promiseth Peter that which he would never have hoped for: and therein doth he set forth his grace unto all ages, that his former estate can no whit hurt him, seeing that this excellent title declareth that he was made a new man.  
43 The next day jesus would go forth into Galilee, and he found Philip, and he said unto him, follow me.  
44 And Philip was of Bethsaida, the city of andrew and Peter.  
45 Philip found Nathanael, and he saith unto him, we have found jesus the son of joseph of Nazareth: of whom Moses writ in the law, and the prophets.  
46 Nathanael said unto him, Can there any good thing come out of Nazareth? Philip said unto him, come and see.  
43 Fellow me. For as much as the mind of Philip was inflamed with this one word, to follow Christ, we do thereby gather what great force there is in the word: but it doth not appear in all alike. For god doth call many, but without fruit, as if he did only strike their ears with a vain sound. Therefore the external preaching of the word, is of itself unfruitful, save only that it doth wound the reprobate to death, that they may be made inexcusable before god. But whenas the secret working of the spirit doth quicken the same, it must needs be that all the senses must so bemoved, that men may be ready to follow whither soever God calleth them. Therefore we must desire Christ that he will show forth the same power of the gospel in us. But Philip followed Christ after a particular manner: for he is commanded to follow not only as every one of us, but as a fellow and unseparable companion: yet notwithstanding this calling is a figure of the calling of all men.  
He was of Beth●aida. It seemeth that the name of this city is put in of set purpose, to the end the goodness of God may appear more manifestly in the three Apostles. We know how sharply Christ threatened and cursed that City else where. Wherefore in that some of that wicked and cursed nation are received by God into favour: it is to be accounted, as if they had been brought out of hell. And whereas he vouchsafeth to advance those unto so great dignity, whom he had delivered out of that deep dungeon, that he maketh them Apostles, that is a most excellent benefit, and a benefit worthy to be remembered.  
45 Philip found Nathanael. Howsoever proud men do despise these young beginnings and childhood of the Church, yet it is our duty to see and espy greater glory of God in them, then if the estate of the kingdom of Christ had been mighty and very gorgeous from the beginning. For we know what great abundance did spring by and by from this little seed. Furthermore, we see that there was here in Philip the same desire to edify, that was before in Andrew. We see furthermore his modesty, that the coveteth and goeth about no other thing save only to have some to learn with him of the common master of all men. We have found jesus. It appeareth hereby what a slender portion of faith was in Philip, that he cannot speak four words concerning Christ, but he intermingleth two gross errors. He maketh him the son of joseph, and falsely assigneth unto him Nazareth for his country: and yet notwithstanding because he coveteth sincerely to profit his brother and to make Christ known. God doth allow this his diligence, and it hath also prosperous success. We must every one of us do our endeavour to keep ourselves within our bonds. Neither doth the Evangelist recite this as a thing worthy commendation in Philip, that he doth twice disgrace Christ: but declareth that his doctrine howsoever it was corrupt and entangled with error was profitable: because the end thereof was to have Christ made known. He calleth jesus the son of joseph, foolishly, he maketh him a Nazarite, unskilfully: but in the mean season he bringeth him unto none other, but unto the son of God that was borne in Bethlaim: neithey doth he forge any false Christ: but he will only have such a one to be known, as was described by Moses and the Prophets. Therefore we see that this is the principal thing in doctrine, that they may by one means or other come unto Christ, that hear us. Many when they do dispute subtly concerning Christ, do notwithstanding so inwrappe and so darken him with their subtleties, that he can never be found. In like sort the Papists will not say that jesus was the son of joseph: (for they know well what his name is): but in the mean while they deprive him of his power. So that they show a shadow in steed of Christ. Were it not better to stammer grossly with Philip, and to retain the true Christ, then to bring in a feigned Christ by an eloquent & crafty kind of speech? On the other side there be at this day many poor idiots, who being ignorant of eloquence and rhetoric, do notwithstanding teach Christ more faithfully, than all the Pope his Divines, with their deep speculations. Therefore this place teacheth us that we must not hautilie refuse it, if the simple and unlearned speak any thing of Christ unfitly: so that they direct us unto Christ. But least that we be drawn away with the false glosses of men from Christ, let us always have this remedy in readiness, that we ●●t the sincere knowledge of him from the law and the prophets.  
46 Out of Nazareth. At the first Nathanael starteth back, being offended with the country of Christ, as it was declared by Philip. But he is first deceived with the speech which Philip uttered without consideration. For he taketh that for a certainty, which Philip thought foolishly. Then there followeth a preposterous judgement proceeding from the hatred and contempt of the place. We must mark them both diligently. This holy man had almost stopped his way before himself▪ that he could not come unto Christ. Why so? Because he rashly believeth that which Philip spoke falsely concerning him. Secondly, because this opinion which he had before conceived had possessed his mind, that he hoped for no good thing out of Nazareth. Therefore unless we take good heed to ourselves, we shall not be free from the same danger. And truly Satan goeth about daily to keep us from coming to Christ, with such lets. For he causeth many lies to be spread abroad daily, which may either cause us to hate or else suspect the Gospel, to the end● we may not be so bold as to taste the same. He ceaseth not also to work another feat, whereby to make us to contemn Christ. For we see what a stumbling stone the humility of the cross is unto many, which appeareth aswell in Christ the head, as in his members▪ But because we can scarce be so wary, but that we shall be tempted with these shifts of Satan, let this at least help us forthwith. Come and see. Nathanael suffered his double error to be corrected with this saying of Philip. Therefore let us first show ourselves easy to be taught, and obedient as did he: then, let us not refuse to inquire, whereas Christ himself is ready to take from us those doubts which trouble us. They err greatly which read this sentence affirmatively, for how coldly should this be spoken? Secondly, we know that the City Nazareth was not then had in any reputation: and the answer of Philip doth sufficiently declare that that was a word of doubting and distrust.  
47 When jesus saw Nathanael coming unto him, he saith of him, behold an Israelite indeed in whom is no guile.  
48 Nathanael saith unto him, whence knowest thou me? jesus answered, and said unto him, before Philip called thee, when thou wast under the Fig tree, I saw thee.  
49 Nathanael answered, and said unto him, Rabbi, thou art the son of God, th●● art the king of Israel.  
50. jesus answered and said unto him, because I said unto thee, I saw thee vinder the fig tree, thou believest: thou shalt see greater things than these.  
51. Then he said unto him, verily, verily I say unto you, after this you shall see heaven open, and the angels of God ascending and descending upon the son of man.  
4● Behold an Israelite indeed. In this that Christ praiseth Nathanael● he doth it not for his sake: but under his person he setteth down a common doctrine. For seeing that most men do boast of the name of the faithful, when as they are nothing less than faithful: it is worth the labour to have the true & good, distinguished from the false, by some mark. We know how greatly the jews did boast of their father Abraham, how boldly they boasted of the holiness of the instock●● in the mean while there was scarce one found amongst an hundred, that was not altogether grown out of kind, & far from the faith of the fathers. Therefore to the end that Christ may pull the visor from the face of the hypocrites, he defineth briefly a true Israelite: & doth also take away the offence which was about to arise by & by, by reason of ●he wicked stubbornness of the nation. For they that would be accounted the children of Abraham, & the holy people of God, were about to be shortly after the deadly enemies of the gospel. Therefore lest the common 〈◊〉 almost of all estates should discourage or trouble any, he warneth & telleth them betimes, that there are few true Israelites, of many that pretend the name of Israelites. Furthermore, because this is also the definition of christianity, we must not pass over this place: lightly. But to the end we may briefly understand Christ his meaning, we must note that he setteth deceit against sincerity. Therefore he calleth them deceitfully▪ who are called 〈◊〉 where in the scripture, double hearted Neither is only that gross hypocrisy touched, when they do feign themselves to be good men, who are wicked in their own consciences: but another kind also which is more inward, whiles that men are▪ so blinded with their vices, that they do not only lie unto other men, but unto themselves also. Therefore the integrity of the heart toward God, & rightness toward men doth make a Christian▪ But Christ doth chief note that deceit whereof mention is made. Psal. 32. 2. Alethos signifieth in this place more then certainly. The Greeks have oftentime a simple affirmation: but because in this place we must understand the contraposition between the thing and the bare title, he is said to be truly or indeed, who is indeed such an one as he is judged to be.  
48 Whence knowest thou me? Although he would not flatter him, yet would he be heard of him, that he might pick out a new question, whereunto whilst he answered, he might prove himself to be the son of God. And Nathanael asketh not in vain how Christ knew him. For the example of a man that is so sincere that he is void of all guile is very rare: and it is only proper to God to know the purity of the heart. But it seemeth that the answer which Christ maketh is scarce fitly applied. For he could not therefore enter into the secret corners of the heart, because he saw Nathanael under the fig tree: But there is another reason: for like as it is proper to God to know men that were never seen, so also to see those that appear not unto the eyes. Therefore seeing that Nathanael did know that Christ saw him not after the manner of men, but by a mere divine fight: he might hence gather that he spoke not according to the manner of men. It is therefore a proof taken from things that be like: for it is no less proper to God to see things that be out of sight, then to judge of the purity of the heart. Furthermore, we must gather a profitable doctrine out of this place, that Christ doth see us when we think not of him: and so it must needs be that he bringeth us back again when we are turned away.  
49 Thou art the son of God. It is no marvel that he knoweth the son of God by his divine power. But in what respect doth he call him the king of Israel? For these things do seem not to hang together. But Nathanael hath respect unto a farther thing: he had already heard that he was the Messiah: unto this doctrine doth he adjoin the confirmation that was given: and he holdeth also another principle, that the son of God shall not come, but only to show himself a king unto the people of God. Therefore he doth worthily acknowledge him to be the king of Israel, which was the son of God. And truly our faith must not only stick in the Essence of Christ (that I may so speak) but it must mark his power and office. For it should but a little avail to know who Christ is, unless this second thing should be added thereunto, what a one he will be toward us, and to what end he was sent of his father. Hereby it cometh to pass that the Papists have only a shadowed Christ: because they had a care to apprehend the bare Essenced yet neglected they his kingdom which consists in the power of saving. Furthermore in that Nathanael saith, that he is the king of Israel, whose kingdom notwithstanding, reacheth unto the farthest parts of the world, it is a confusion limited according to the measure of his faith: for he was not come so far as to know that he was appointed the king of all the world: or rather that the children of Abraham should be gathered together out of all places, that all the whole world might be the Israel of God. We to whom the largeness of the kingdom of Christ is revealed, must leap over these straits. In the mean season let us exercise our faith by the hearing of the word according as did Nathanael: let us establish the same by all means possible, and let it not remain buried, but let it break forth.  
50 jesus answered. He doth not reprehend Nathanael as though he had been too credulous: but rather approving his faith with his voice, he promiseth unto him and the rest greater arguments of confirmation. Moreover, this was a special thing, for one man, to be seen under a fig tree, of Christ, who was absent and far from that place but now he bringeth a proof, which should be common unto all men: and therefore 〈◊〉 turneth his talk as it were abruptly from one man unto all.  
51 Ye shall see (saith he) heaven open, etc. In my judgement they err● greatly who inquire curiously after the time and place, when and where Nathanael and the rest saw heaven open. For he doth rather note a certain continual thing which should always be extant in his kingdom. ●●●●esse that the Angels did sometimes appear unto the Disciples, which do not appear at this day: I confess that there was another manner of manifestation of the celestial glory when Christ ascended into heaven, than is now manifest unto us. But if we do well weigh that which was then done, it is continually of force, for whereas the kingdom of God was shut against us before, it was truly opened in Christ, Hereof was there a visible figure showed aswell to Stephen and the three disciples in the mount, as unto the other disciples in the ascension of Christ▪ But all the signs whereby God showeth himself to be present with us, do appertain unto the opening of heaven, most of all when he maketh us partakers of himself unto life. The other member concerning the Angels followeth. They are said to ascend and descend, that they may be ministers of God's liberality toward us. Therefore in this manner of phrase is set forth the mutual communication that is between God and men. And we must thank Christ for this benefit: because without him the angels are rather our utter enemies then our familiars, & those that are desirous to help us. They are said to ascend & descend upon him: not that they minister to him alone, but because in respect of him, and his honour they are careful for the whole body of the church. And I do not doubt but that he alludeth unto the ladder which was showed unto the patriarch jacob in sleep, 
Goe 28. 12.  for that is truly performed in Christ, which that vision did shadow. Finally the sum of this place is, seeing that all men were aliens from the kingdom of God, the gate of heaven is set open unto us now, that we may be Citizens with the Saints, and companions with the Angels: and that they who are appointed keepers of our salvation, do come down from blessed rest to help our miseries.   

Chap. 2.  
1 ANd the third day was there a marriage in Cana of Galilee: and the mother of jesus was there.  
2 And jesus and his disciples were also called unto the marriage.  
3 And when the wine had failed, the mother of jesus saith unto him, they have no wine.  
4 jesus saith unto her, woman, what hast thou to do with me? mine hour is not ye come.  
5 His mother saith unto the ministers, do that which he shall say unto you.  
6 And there were there six water pots of stone, set according to the purification of the jews, containing every one about two or three firkins.  
7 jesus saith unto them, fill the water pots with water. And they filled them up to 〈◊〉.  
8 And he saith unto them, draw now, and carry to the governor of the feast. And they bore.  
9 And when the governor of the feast had tasted the water that was made wine, (and he knew not whence it was, but the ministers knew that had drawn the water) the governor of the feast calleth the bridegroom.  
10 And he saith unto him, every man at the first setteth forth good wine: and when they are drunken then that which is worse: but thou hast kept the good wine till 〈◊〉.  
11 This beginning of miracles did jesus in Cana of Galilee, and he showed his glory: and his disciples believed on him.  
1 There was a marriage in Cana of Galilee. Seeing that this history containeth the first miracle that jesus did, we must give great heed unto it even for this cause, and for this one things sake must we well consider thereupon. Although (as we shall see afterward) there be other causes which set forth the same unto us. But the manifold commodity shall more plainly appear in process. The Evangelist first nameth the place, Cana of Galilee, not that which was situate toward Sarepta, between tire and Sydon, and was called the greater (in comparison of this other) which some do place in the inheritance of the tribe of Zabulon: & other some do assign it unto the tribe of Aser. For ●erome doth testify that even in his time there stood there a little town of that name. It is to be thought that it was near to the City Nazareth, seeing that the mother of jesus came thither to the marriage. It shall appear out of the fourth Chapter, that it was but a days journey from Capernaum. And also the nighness of the City Bethsaida may be gathered thence, in that the Evangelist saith, that after that Christ had been three days in those borders, there was a marriage in Cana. It may be also that there was a third not far from Jerusalem, and yet without Galilee, but because I am not certain hereof, I leave it. And the mother of jesus. It is to be thought that it was some of jesus his kinsfolk that was married. For jesus is here made his mother's companion. Whereas his disciples are called also, it may be thence gathered how simply and thriftilie he lived, because he lived together with them. But this may seem an absurd thing that a man being not very rich (as may appear by the want of wine) doth invite four or five more for Christ's cause. But amongst the poor, bidding is more easy and free: because they are not afraid of shame (as are the rich) if they do not entertain their gests so daintily and gorgeously as they ought. For poor men do more retain the old manner of mutual communication. Yet this seemeth to be again a very uncivil thing, that the bridegroom suffereth his gests to want wine in the midst of the Supper. For it is the point of a man that is rash and unprovident, not to have so much wine as is sufficient for his gests. I answer, that there is nothing told in this place, which doth not oftentimes chance, especially, where wine is not daily used Secondly, the Text doth show that the banquet was almost ended when the wine failed, when as they should have been already well filled, according to the custom. For the governor of the feast, saith thus: other men do set the worse wine before those that are drunk, but thou hast kept the best till now, Moreover, I do not doubt but that all this was governed by the providence of God, that there might be a place for a miracle.  
3 The mother of jesus saith. Here may a doubt arise, whether she hope for something at her sons hand●, or ask something, seeing that he had as yet wrought no miracle. And it may be also that looking for no such thing at his hands, she put him in mind to cheer up the gests that were weary, with some such godly exhortion, as should also moderate the shame of the bridegroom which he might take hereby. Furthermore, I think that these were words of careful pity. For when as the holy woman saw that the banquet might be troubled, because those that were bidden, thinking that they were not honourably enough entertained, might murmur against the bridegroom, she desired some comfort. chrysostom thinketh that she went about to purchase some favour for herself & her son, as women use commonly to do. But this conjecture is without reason. But why doth christ so churlishly, give her the repulse? I answer, that although neither ambition, neither any other affection of the flesh did drive her, yet did she therein offend that she did pass he● bounds. In that she is careful & sorry for the discommodity of another, & is desirous to cure the same by some one means or other, this is a point of courtesy, & it is to be ascribed unto virtue: but yet in the mean season she might have darkened the glory of Christ by intruding herself. Although we must also note that Christ said thus not so much for hersake, as for others: her modesty & godliness was greater, then that it had need of so sharp a reprehension. Secondly, she did not offend willingly & wittingly. But Christ doth only prevent the danger, lest his mother's words should be otherwise taken then was meet, as though he wrought the miracle afterward at her appointment.  
4. What hast thou to do with me woman? In the Greek text it is word forword, what to thee & me? But this manner of phrase doth signify as much amongst the Latinists, as if one should say, quid tibi me●um? what hast then to do mith me? The old interpreter deceived many, who thought that Christ doth deny that he and his mother had any need to care though the wine did fail. But we may easily gather out of the second member how far that was from Christ his meaning. For he both taketh upon him this care, & he doth testify that it belonged unto him, when he saith that his hour was not yet come. Therefore we must join both these things together, that Christ knew what he had to do: and yet that he would do nothing in this matter at his mother's request. Certainly this is a notable place. For why doth he flatly deny his mother that, which he g●●●ted so often afterwards liberally to other whatsoever they were. Secondly, why doth he (being not contented with a plain repulse) make no more account of her than of another woman, & doth not now vouchsafe to call her mother? By these words of christ we see that men are forbid by extolling the honour of this name mother superstitiously in Marie, to translate those things unto her which are proper to god. Therefore Christ speaketh unto his mother on this wise, that he might deliver unto all ages a perpetual & common doctrine, lest the immoderate honour of his mother should darken his divine glory. Furthermore, it is well known how necessary this admonition was, by those gross & filthy superstitions which followed afterward. For Marie was made the queen of heaven, the hope, the life, and health of the world. Furthermore, their mad fury went thus far, that they decked her with the things which they took from Christ, whom they left naked. And when we do condemn these execrable blasphemies uttered against the son of God, the papists call us wicked & envious. Yea, they do wickedly & falsely report that we, like enemies, do impugn the honour of the holy virgin. As though she had not so much honour as is due unto her, unless she be made a goddess: or this were for her honour, to thrust her into Christ's place, being adorned with sacrilegious titles. Therefore they do cruel injury to Marie when as (that they may disfigure her with false praises) they do take from god that which is his. My hour is not yet come. His meaning is, that he delayed hitherto not because he thought not upon it or cared not for it. In the mean while he showeth that he will care for this matter, when opportunity shall serve. Therefore as he blameth his mother because she was too too hasty, so he putteth her in hope that he will show some miracle. The holy virgin acknowledgeth both. For she doth not trouble him any further: & when she biddeth the ministers do whatsoever he shall bid them, she showeth that she hoped for some new thing. But this doctrine reacheth farther, so often as the Lord doth make us wait & deferreth his help, he is not therefore sluggish, but doth rather moderate his works so, that he may do all things in due season.  
They that wrested this place unto the fatal appointment of times, are more ridiculous than that we need to speak one word in refutation of them. That is sometimes called the hour of Christ, which was appointed him of his father: and he will afterward call that his time which was commodious and fit for him to fulfil his father's commandments in: but in this place he challengeth unto himself free liberty to take and choose the time wherein he will work the miracle.  
5 His mother saith to the ministers. Here the holy virgin showeth a token of the true obedience which she did owe unto her son, when as the matter did touch not human offices but his divine power. Therefore she resteth modestly upon his answer, and also exhorteth other men in like sort, to obey his commandment. I confess indeed that the virgin said thus according to the present circumstance, as if she did deny that she had any authority in the matter, but that Christ would do whatsoever pleased him: yet if you mark her drift, this sentence reacheth further. For she doth first abandon and deprive herself of the power which she might seem unjustly to have taken to herself then doth she acknowledge that it belongeth wholly to Christ, when she commandeth them to do that which he shall command them. Therefore we are taught generally out of this place, that if we desire any thing of Christ, we do no otherwise obtain our petitions, unless we do depend wholly upon him, have respect unto him, and finally, do that which he commandeth us. But he sendeth us not unto his mother, but doth rather bid us come unto himself.  
6 And there were there water pots. According to Budaus his supputation we gather that these water pots were very big and did hold much. For seeing that a firkin maketh five and twenty potles every one of them contained at least a sextary according to the measure of this country. Therefore Christ ministered unto them great plenty of wine: namely, more than might suffice an hundred and fifty men to a merry banquet.  
Moreover, aswell the number of the water pots as the manner itself serveth to the proving of the truth of the miracle. If it had been only two or three pottles, many might have suspected that they had been fet from some other place. If the turning of the water into wine had been done in one vessel only, the certainty of the miracle had not been so plain and evident. Therefore it is not in vain that the Evangelist maketh mention of the number, neither doth he express in vain, how much they contained. Furthermore, this arose of superstition that so many, and so great vessels did stand there. They had the rite of washing out of the law of God: but (as the world is always too much in external things) the jews being not contented with the plainness that God appointeth, were always toying with continual sprinklings: and (as superstition is ambitious) it is not be doubted but that this served also for pomp: like as we see at this day in papistry, what things soever are said to appertain to the worship of God, they are applied unto vain bragging and boasting. Therefore there was a double fault, first in that they did occupy themselves in a feigned and superfluous ceremony without the commandment of God: secondly, that ambition did reign in that furniture under the pretence of religion.  
Furthermore, the wickedness of certain knaves in time of popery was wonderful, who durst first thrust in water-pots of a small quantity, and secondly of unequal measure. And even at this day they are not ashamed in so great light of the Gospel to challenge such deceit as yet: this is not to deceive with craft, but boldly to mock the blind. And it is evident that the world is bewitched of Satan, which doth not perceive such gross mocks.  
7 Fill the water pots with water. This commandment might seem to the ministers ridiculous: for there was already overmuch water: but thus doth the Lord use to deal with us, that his power may appear to be more excellent by the unhoped for success: Although this circumstance was added to set forth the miracle: for seeing that the ministers having powered in water do draw out wine, there could no suspicion stick in their stomachs.  
8 Bear unto the Governor of the feast. This tendeth to the same end that Christ would have the governor of the feast to taste the wine before he or any other of the gests did taste it. And whereas the ministers obey him so willingly in all things, we gather out of this that there was in him great reverence and dignity. The Evangelist calleth him the governor of the feast, who was appointed to set the banquet and the tables in order, not that the banquet was so dainty or gorgeous, but because these honourable terms are translated even unto the marriages of poor men from the dainties and gorgeousness of rich men. But it is a wonder that Christ who was a teacher of thriftiness, doth give great abundance of wine,, and that of the best. I answer, seeing that God doth give unto us daily great store of wine, it cometh to pass through our own folly, if his benignity be a provoker of riot: yea rather this is a true trial of our temperance, if we be sparing and temperate in the midst of abundance. 
Psal, 4. 12.  Like as Paul doth boast that he was taught to do both, to abound and to hunger.  
11 This beginning of miracles. The meaning of these words is, that this was the first of Christ his miracles. For in that the Angels told the shepherds that he was borne in Bethleim, that the star appeared unto the wise men, that the holy spirit came down upon him in the likeness of a dove: although these were miracles, yet were they not properly wrought by him. But in this place the Evangelist speaketh of the miracles which he himself wrought. For it is ridiculous and frivolous which some do say, that this is the first miracle which Christ did in Cana of Galilee: as though he had chosen that place to show his power in, where (as we read) he was never but twice. But this was rather the drift of the Evangelist, to note the order and course of time which Christ kept in declaring his power. For he kept himself at home like a private man, until he was thirty year old. So soon as he was baptized, he began to come abroad to do his function, and by evident testimonies to declare to what end he was sent of his father. Therefore it is no marvel if he deferred the first token of his divinity until that tyme. ' It was a great worship to marriage, that Christ did not only vouchsafe to be present at a marriage banquet, but did also adorn the same with the first miracle that he wrought. There are certain old Canons extant wherein clergy men are forbidden to go to marriages. The cause of the forbidding was, lest that by beholding the wantonness which is there for the most part used, they should seem to allow the same.  
But it had been far better to have brought so much gravity thither with them, that they might have tamed that liberty which froward and dissolute persons do grant to themselves in their secret corners. But let rather the example of Christ be unto us a law, and let us think that there is nothing more profitable to be done, then that which we read he did. He showed his glory, Because he showed at that time a famous and glorious token, whereby it might evidently appear that he was the son of God. For look how many miracles he showed unto the world, so many signs were there of his divine power. And then was the due time to show his glory, come, when he would be known according to the commandment of his father. From whence we do also gather the end of miracles. For this saying is as much as if it had been said, that Christ wrought this miracle to the end he might show forth his glory. What must we think then of the miracles which make the glory of Christ obscure? His disciples believed on him. If they were disciples, it must needs be that they had some faith. But whereas they had hitherto followed him with an uncertain and doubting faith, they begin then at the length to addict themselves unto him, so that they did acknowledge him to be that Messiah which was preached unto them. And this was great mercifulness in Christ, that he accounteth those his disciples in whom there was so weak a faith. And truly this doctrine reacheth generally unto us all. For that faith which is now grown up to some perfection, had before time her infancy: yea, it is in no man so perfect, but that it is necessary for all of us to go forward in believing. So that those who did already believe, forasmuch as they do daily go forward toward the mark, they begin to believe. Therefore let those that have obtained the first fruits of faith, always strive to go forward. The fruit also of miracles is showed in this place: namely, that they must be referred unto the confirmation and increase of faith. He that wresteth them to any other end, corrupteth and depraveth all the whole use thereof. Like as we see the papists make boast of their feigned miracles, to no other end but to overwhelm faith, and to turn away men's minds from Christ unto creatures.  
12 After this he went down to Capernaum, and his mother, and his brethren, and his disciples: and he tarried there not many days.  
13 And the jews Easter drew near: therefore jesus went up to Jerusalem.  
14 And he found in the temple certain that sold oxen, and sheep, and doves: & money changers also sitting there.  
15 And having made a whip of small cords, he cast them all out of the Temple, with the sheep and oxen: and he powered out the money of the money changers, & overthrew the tables.  
16 And he said unto them that sold doves, have away these things hence: make not my father's house an house of merchandise.  
17 Furthermore, 
Psal. 68 10.  his disciples remembered, that it was written, The zeal of shyn● house hath eaten me up.  
12 He went down to Capernaum. The Evangelist passeth over unto a new history. And because he purposed to gather together a few things worthy the remembering, which the other three did omit, he setteth down the time when this was done, whereof he is about to speak. For the rest also do make recital of this which we read here, that Christ did: but the diversity of time doth show that it was the like, and not the same fact. Therefore Christ purged the temple twice of that filthy and profane occupying: first about the beginning of his embassage: and secondly, when he was about to departed out of the world unto his father, But to the end we may understand the sum, we must briefly discuss all things in order. In that there stood oxen, and sheep, & doves, in the temple to sell, in that there sat money changers there, it wanted not an honest cloak. For they might boast that the occupying which was there kept, was not profane: but that it did rather belong unto the holy worship of God, that every man might have that ready which he would offer unto the Lord. And truly it was very commodious for godly men to have in readiness all manner oblations, and by this means not to be troubled with running hither and thither. Therefore it is a marvel that Christ was so displeased with this. But we must note two reasons: for because the Priests did abuse this buying and selling unto gain, and their own covetousness, such mocking of God was not to be borne with. Secondly, howsoever men do excuse themselves, yet so soon as they do a little digress from the commandment of God, they are worthy to be reprehended, and they have need to be corrected. And for this cause chief did Christ take in hand to purge the temple, like as he doth plainly affirm that the Temple of God is not a place of merchandise. But here may a question be asked, why he did not rather begin with doctrine. For this seemeth to be a troublesome and preposterous way, to set hand to redress faults before such time as the remedy of doctrine was applied. But, Christ had respect unto another thing. For because the time was now come when he went publicly about that function which was enjoined him of his father, he meant after a sort to take possessi on of the Temple, and show some sign of his divine authority. And to the end that all men might take better heed unto his doctrine, it was needful to awake their drowsy and sleepy minds with some new and unaccustomed fact. The Temple was now a sanctuary of celestial doctrine and godliness. Seeing that he would restore the purity of doctrine, it was convenient for him to prove that he was Lord of the Temple.  
Moreover, he could by no other means restore the sacrifices and other exercises of godliness unto their spiritual end, then by taking away the abuse. Therefore that which he then did was an entrace unto the reformation, for which he was sent of his father. To be brief, it was meet that the jews should be stirred up by this example, to wait for some strange thing at Christ's hands: and it was furthermore convenient that they should be admonished of the corrupt and perverse worship of GOD, lest they should refuse to be reform. And his brethren. It is uncertain why his brethren did accompany him: unless peradventure they also were about to go to Jerusalem. It is well known that the Hebrew tongue doth comprehend under this word brethren all manner kinsmen.  
13 The jews Easter, therefore he went up. It is in the Greek word for word, And he came But the Evangelist put the copulative conjunction in steed of the causal word: for the meaning of the words is this, that he came to this end that he might keep the passover at jerusalem. And this his purpose had a double end. For seeing that the son of God was subject to the law for our sakes, he would show a figure of perfect obedience and subjection in his own person, by keeping straightly all the commandements of the law. Secondly, because he might do more good in a multitude, he used almost always this opportunity. Therefore so often as it is said afterward that Christ came to jerusalem upon the feast days, let the Readers note that he did it to this end, first that he might together with the rest observe those exercises of godliness, which were instituted of God: secondly, that he might publish his doctrine in a greater assembly of people.  
16 Make not my father's house. The other Evangelists do write that he spoke more severely and sharply in the second casting out: namely, that they made his father's house a den of thieves. And it was necessary for him thus to do, seeing his former reprehension was fruitless. Now he warneth them plainly that they do not profane the temple of God, by turning it unto strange uses. The Temple was called the house of God, because that God would be called upon there, peculiarly, because he would show his power there: and finally, because he had appointed it for spiritual and holy rites. And Christ doth affirm that he is the son of God, that he may challenge to himself the title and authority to purge the temple. Furthermore, because Christ doth in this place render a reason of his fact, if we will gather any fruit out of the same, it is meet that we stand chief upon this sentence.  
Therefore why doth he cast out the buyers and sellers out of the temple? To the end he may restore God his worship, which was corrupted through man's fault and folly, unto the integrity thereof, and that he may by this means restore again the holiness of the temple. We know that that temple was built to the end it might be a shadow of those things, the lively shape whereof is extant in Christ. Therefore to the end it might remain holy to God, it was to be applied only unto spiritual uses. For this cause he saith it was not lawful to turn it into a market place. For he setteth a maxima from God's institution: which we must always hold and keep. Therefore with what shifts soever Satan doth delude us, whatsoever doth digress but a little from the commandment of God, let us know that it is wicked. This was a fair colour to deceive withal that the worship of GOD was helped and furthered, when as the faithful had such things ready at hand as they would offer: but because God had ordained his temple to other uses, Christ doth not pass for these things which might have been objected contrary to the order which God had set down. Our churches at this day are not like to that temple. But that which is said of the old temple agreeth well and properly to the congregation or church: for it is the celestial sanctuary of God upon earth. Wherefore we must always have the majesty of God before our eyes, which is resident in the Church, that it be not defiled with any pollutions. And the sanctity thereof shall then remain, if there shall be nothing committed in the same which is contrary to the word of God.  
17 His disciples remembered. Hear some men do trouble themselves in vain, demanding how his disciples remembered the scripture, whereof they were as yet ignorant. Neither must we think that this place of scripture came into their minds then▪ but afterward when they were taught of God, and did consider with themselves what this fact of Christ meant, they found this place of scripture through the direction of the holy Ghost. And truly the cause of the works of god doth not by & by appear unto us, but he doth afterward reveal unto us his purpose in tract of time. And this is a most fit bridle to bridle our boldness withal, lest we murmur against God, if at any time those things which he doth, be not approved in our judgement. We are also taught, that when God doth keep us as it were doubting, we must patiently wait for the time of more perfect knowledge, and restrain that too too great hastiness which is natural unto us. For God doth defer the full manifestation of his works to this end, that he may keep us within the bounds of modesty. The meaning therefore of these words is this, that the disciples did at length understand, that Christ was enforced with that zeal of the house of God wherewith he was inflamed, to take away those profanations. Without doubt David meaneth by the temple of God, by Synecdoche, all the whole worship of God. For the whole verse is thus, The zeal of thine house hath even eaten me up, and the rebukes of them that rebuked thee fell upon me. Where the second member agreeth with the first, yea it is nothing else save a plain repetition. The sum of them both is, that David was so careful to revenge the glory of God, that he did willingly offer his head unto all rebukes which the reprobate did cast out against God: that he was inflamed with so great zeal that this one affection did swallow up all other. He doth testify that he himself was endued with this feeling: but it is not to be doubted, but that he did prefigure in his person those things which did properly agree unto the Messiah. Therefore the Evangelist saith, that this was one mark whereby jesus was known of his disciples to be the revenger and restorer of the kingdom of God. And note that they followed the scriptures that they might think of Christ as became them.  
Surely no man shall ever know what manner person Christ was, or to what end all things which he did or suffered, do serve, unless he be taught and guided by the scripture. Wherefore as every one of us shall desire to profit in the knowledge of Christ, he shall have need to meditate diligently and continually upon the scriptures. David maketh mention of the house of God not in vain, when he entreateth of the glory of God. For although God be sufficient to himself and can be contended with himself alone, yet will he have his glory to be set forth in the Church. Wherein he showeth a manifest token of his love toward us, in that he knitteth his glory together with our salvation with an unsoluble knot.  
Now it resteth that all men frame themselves to follow Christ: seeing that there is a general doctrine set forth unto the whole body in the example of the head: as Paul teacheth. Rom. 15. 3. Let us not suffer so much as in us lieth the holy temple of God by any means to be defiled, yet in the mean while we must beware that no man do pass the bounds of his vocation. We must all of us be zealous as was the son of God: but it is not by and by lawful for every one of us to take the whip, that we may correct vices with our hand. For we have not the same power, neither is the same office enjoined us.  
18 Therefore the jews answered, and said unto him, what sign dost thou show us, because thou dost these things?  
19 jesus answered, and said unto them, destroy this temple, and in three days I will raise it up.  
20 Therefore the jews said, this temple was built in six and forty years, and wil● thou set it up in three days?  
21 But he spoke of the temple of his body.  
22 Therefore when he rose again from the dead, his Disciples remembered that he had said this unto them: and they believed the Scripture, and the words which jesus spoke.  
18 What sign dost thou show us? Whereas none in so great a multitude, none of the cattle sellers, none of the money changers, laid hands upon him and drive him away violently, we may hereby gather that they were all smitten of God, so that being afraid they stood all amazed. Therefore unless they had been altogether blinded, this was miracle evident enough, in that one, against many, one unarmed, against valiant men, an unknown man against so great Princes durst venture to do so great an act. For why did they not resist him, seeing they were far his superiors, save only that their hands failed, a●d were as it were broken? Yet have they some cause to ask him a question. For it is not for every man by and by to make an alteration if any thing be corrupt and displeasant in the Temple. Truly, it is free for all men to condemn corruptions: but if a private person set hand to take away the same, he shall be accused of rashness. Because they had taken it up for a custom to sell in the Temple, and Christ did take in hand a new and unaccustomed thing: they do by good right require that he prove that he was sent of God. For they take unto them that maxima and ground, that it is not lawful to change any thing in a public administration, without a certain calling, and commandment from god. But in the other they erred, in that they would not allow the calling of Christ, unless he showed a miracle. For neither was that a thing which the Prophets and other the servants of God had always used, to show signs or work wonders, neither did God bind himself unto this necessity. Therefore they do wickedly appoint God a law in ask a sign. Whereas the Evangelist saith that the jews did ask the question, without doubt he meaneth by them the multitude that stood there, and as it were the whole body of the Church, as if he should say, that it was not one or two that said thus, but the people.  
19 Destroy this Temple. It is an Allegorical kind of speech, and Christ spoke thus darkly of set purpose, because he thought they were not worthy of a plain answer. Like as he doth testify in another place, 
Mat. 13. 15.  that he speaketh in parables unto those which cannot understand the secrets of the kingdom of heaven. And first he denieth unto them the sign which they required, either because it would have been fruitless, or else because he knew that it was no fit time. He did also sometimes grant something unto their importunate prayers. Therefore it must needs be that there was now some great let which made him refuse to do this. Yet in the mean season he giveth them to understand, that his power should be approved and established by no common miracle, lest they should thereby excuse themselves. For there could no greater testimony of Christ his divine power be desired, than his resurrection from the dead. But he doth insinuate the same figuratively: because he doth not vouchsafe to make them a flat promise.  
To be brief, he handleth the unbelieving as they deserve, and doth also acquit himself of all contempt. It was not yet evident that they were obstinate: but Christ knew well enough how they were affected. But here may this question be asked, seeing that he did so many and divers miracles, why he toucheth one only in this place. I answer, that he concealed all the other miracles, because his resurrection alone was sufficient to stop their mouths withal. Secondly, because he would not set the power of GOD before them to be mocked and laughed at of them. For even for this cause did he speak Allegorically of the glory of his resurrection. Thirdly, I say that he uttered that which was fit for his matter. For by these words doth he show that he had all authority and power over the Temple, seeing that he is able to do so much in the building of the true Temple of GOD. And although he applieth this word Temple unto the circumstance of the matter, yet is the body of Christ called a Temple fitly and conveniently. Every one of our bodies is called a Tabernacle, 
2. Cor. 3. 4  because the soul doth dwell therein: but the body of Christ was the house of his Divinity. For we know that the son of GOD did so put upon him our nature, that the eternal majesty of GOD did dwell in the flesh which he took, as in a Sanctuary.  
And whereas Nestorius did abuse this place that he might prove that one and the same Christ was not both God and man, it may easily be refuted: for he gathered it thus, the son of GOD dwelt in the flesh as in a Temple: therefore they were two divers natures, so that one and the same could in no case be both God and man. But this Argument may be applied unto men, for it shall follow that he is not one man, whose soul dwelleth in the body as in a Tabernacle. Therefore this phrase is foolishly wrested to take away the unity of person in Christ. judgement we must stand. Moreover, this faith did only depend upon miracles, it had as yet taken no root in the Gospel: so that it could neither be steadfast nor stable▪ The children of God indeed are holpen with miracles that they may come to faith: but that is not yet truly to believe, when they do marvel at the power of God, so that they believe simply that the doctrine is true, but they do not submit themselves thoroughly unto the same. Therefore whereas mention is made generally of faith, let us know that there is a certain faith, which is only apprehended with the mind, and doth afterward easily vanish away: because it is not fastened in the heart. 
jam. 2. 17. and 26.  And that is the same which james calleth a dead faith: but true faith doth always rest upon the spirit of regeneration. Note that the works of God are not alike fruitful in all men● for they do bring some unto God: they strike othersome only with a blind motion, so that they do mark the power of God, but yet they cease not to wander in their cogitations.  
24 But jesus did not commit. Whereas certain do expound it, that Christ did take heed of them, because he knew that they were not honest and faithful, they seem not to me to express the Evangelist his meaning sufficiently. And that also which Augustine bringeth, concerning those that are to be instructed in the principles of religion is far more unconvenient. This is rather in my judgement, the meaning of the Evangelist, that Christ did not account them as his true Disciples, but that they were contemned as frivolous and light persons. We must diligently note this place, that all they which do profess that they are of Christ are not accounted to be such in his sight. But we must also add the reason which followeth immediately: because he knew all men. There is nothing more dangerous than hypocrisy, as for other causes, so, because it is a vice too too common. There is almost no man that doth not like of himself: and whiles that we deceive ourselves with vain flatterings, we think that God's eyes do dasle aswell as ours. But here we are ta●ght what great difference there is between his judgement and ours. For he seethe clearly those things which escape us: he considereth those things from the hidden fountain: that is, the innermost affection of the heart, which blind our eyes with a false glistering and brightness. This is that which Salomen saith, that GOD doth weigh in his balance the hearts of men, when as they do flatter themselves in their ways. Therefore let us remember, that those only are the true disciples of Christ, 
Pro. 21. 2.  whom he alloweth of, because he alone is the ●ittest judge and arbitrator in this case. Now here a question is asked, whether when the Evangelist saith that Christ knew all men, he meaneth those only of whom he spoke of late, or this appertaineth unto all mankind. Some do extend this unto all mankind, and think that in this place the whole world is condemned of wicked and unfaithful dissimulation. And truly it is a true saying, that there can nothing be found in men why Christ should vouchsafe to number them amongst his. But I see that it doth not agree with the text. Therefore I do restrain it unto those that were before mentioned. But because there might some doubt arise, how Christ came by this knowledge, the Evangelist preventing this question, answereth that Christ did well know those things which we knew not to be in men, so that he might by good ●ight decern between men. Christ therefore, who knoweth the heart had no need of one to tell and teach him what manner persons these were. For he knew that they were of that nature, and affection of mind, that he might worthily account them as aliens to him. Whereas some do ask this question, whether we may not suspect those who have not showed us some token of their honesty, as did Christ, it is nothing appertinent unto this present place. For our estate is far unlike to his: because Christ knew the very roots of the trees: but we do only know by the fruits which appear, of what nature every tree is.  
Furthermore, seeing that love (as Paul doth testify) is not suspicious, it is not lawful for us to have a sinister suspicion of men whom we know not, without a cause. But least that we be always deceived by hypocrites, 
1. Cor. 13. 4  and least that the Church be too much laid open to their wicked deceits and subtlety, it is proper to Christ, to furnish us with the spirit of discretion,   

Chap. 3.  
1 AND there was a man of the Pharisees named Nicodemus, a ruler amongst the jews.  
2 This man came unto jesus by night, and said unto him, Rabbi, we know that thou art come as a teacher from God, for no man can do these miracles which thou dost unless God be with him.  
3 jesus answered and said unto him, verily, verily I say unto thee, unless a man be borne again, he cannot see the kingdom of God.  
4 Nicodemus saith unto him, How can a man, when he is old be borne? Can he● enter again into his mother's womb, and be borne?  
5 jesus answered, verily, verily I say unto thee, unless a man be borne of water and the spirit, he cannot enter into the kingdom of God▪  
6 That which is borne of flesh is flesh: and that which is borne of the spirit, is spirit.  
1 And there was a man. The Evangelist setteth forth unto us in the person of Nicodemus how frail and brittle the faith of those men was, who being moved with miracles did of a sudden believe Christ. For this man, seeing that he was by order a Pharisee, and was a ruler in his nation, should have far exceeded others: for in the common sort there reigneth lightness, for the most part. And who would not have thought that this man who excelled in learning and practice had been a grave and hearty man? But it appeareth by the answer of Christ, that he came altogether unprepared to learn the first principles of godliness. If a governor be more ignorant than a child, what must we think of the riff-raff and common sort? And although this be the intent and purpose of the Evangelist, to set before us as it were in a glass, how few in jerusalem were rightly disposed to receive the Gospel, yet is this history very profitable for us, for other causes: & especially because we are taught in it concerning the corrupt nature of man, which is the right entrance into the school of Christ, with what beginnings we must be framed to profit and go forward in the celestial doctrine. For this is the sum of the sermon which Christ made: namely, that we must become new men, if sobeit we will be Christ's true Disciples. But before we go any further, we must note out of the circumstances which the Evangelist reckoneth up in this place, what lets did hinder Nicodemus from submitting himself wholly unto Christ. Of the Pharisees. This was a title of honour for Nicodemus amongst his own company: but the Evangelist doth not give him this title for honour's sake: for he rather noteth that it was a let and hindrance, which kept him from coming to Christ freely and willingly. Whereby we are taught that those who are excellent in the world, are for the most part entangled in most wicked snares: yea we see many so fast tied, that during their whole life they do not once a little desire to come unto heaven. We have else where taught for what cause they are called Pharisees: for they did boast and brag that they were the sole interpreters of the law, as if they did understand the marrow, as it were, and hidden meaning of the scriptures, and for this cause they called themselves Pherussim, Although a more austere kind of life did purchase unto the Essenes' a fame and report of holiness, yet because they did dissent from the common life and custom of men, as did the Eremites, therefore the sect of the Pharisees was had in greater estimation. Furthermore, the Evangelist doth not only say that Nicodemus was by order a Pharisee, but one of the chief of his nation.  
2 He came unto jesus by night. In this that he came by night, we do thereby gather that he was too fearful. For his eyes were as yet blinded with his own gorgeousness. Peradventure shame did also hinder him. For ambitious men do think, that their fame is quite gone, if they do once descend from their seat of mastership to the order of learners. Neither is it to be doubted but that he was puffed up with a foolish opinion of knowledge. Finally, seeing that he made great account of himself he would not lose one inch of his height. And yet he bringeth forth some seed of godliness in this, that hearing that a great Prophet of God had appeared, he doth not contemn nor neglect the doctrine which came from heaven, but is somewhat desirous to hear the same, which desire came only from the fear and reverence of God. Frivolous curiosity doth move many, to inquire after new things greedily, but questionless religion and the feeling of conscience did enforce Nicodemus to desire to know the doctrine of Christ more familiarly. And although it laid hid long time, as though it had been dead, yet so soon as Christ was dead, it brought forth such fruit as no man would ever have hoped for.  
Rabbi, we know. These words import as much as if he should have said, master we know that thou art come as a master or teacher. But for as much as learned men were then commonly called masters, Nicodemus saluting Christ in the former place according to the common custom, doth call him by the common name: and afterward he affirmeth that he was sent of God to be a teacher. And upon this principle dependeth all the authority of teachers in the Church. For seeing that we must be wise only out of the word of God, we must hear none other save those in whose mouth God speaketh. We must also note, that although religion was very much corrupted and almost quite abolished amongst the jewees, yet did this maxima still remain: That he was no lawful teacher, that came not from God. But because none do more proudly and carelessly brag of the title of God then false prophets, we have here need of discretion, whereby the spirits may be tried. Therefore Nicodemus addeth, that it doth manifestly appear, that Christ is sent of God, because God doth more mightily bewray his power in him, then that it can be denied that GOD is present with him. And he taketh it for a thing which all men do confess, that God is wont to work by his ministers alone, that by this means, he may seal and confirm the function whereunto he hath called them. And that not in vain, seeing that the Lord would always have miracles to be seals of his doctrine.  
Moreover, he doth well in this, that he maketh GOD the only author of miracles, when he saith that none can do these signs unless God be with him. For it is as much as if he should affirm, that they are not done by man, but that the power of God reigneth, and doth manifestly appear in them. To be brief, seeing that there is a double fruit of miracles, the one that they do make a preparation unto faith: secondly, that they do better confirm the same, being conceived out of the word of God: Nicodemus had profited well in the former part, because he learneth by the miracles that Christ is a true prophet of God. Yet this seemeth to be scarce firm enough: for seeing that the Prophets do no otherwise once delude the unskilful with their deceits, then if by true miracles they did prove themselves to be the ministers of God, what difference shall there be between truth and lying, if faith do depend upon miracles. Yea Moses doth flatly affirm that we are tried by this means, whether we love God or no. We do also well know the admonition of Peter and Paul, that the faithful do beware of lying signs, wherewith antichrist shall blind the eyes of many. I answer, that this cometh to pass through the just permission of god, that they may be deceived by the subtlety of Satan who are worthy: 
Deu 13. 3.  but I say that this is no hindrance unto the godly, 
Mat. 24. 24  but that the power of God may appear unto the elect in miracles, 
2. The. 2. 9  which may be unto them an approbation of true and sound doctrine. So Paul doth rejoice that his Apostleship was confirmed by signs and miracles. Therefore howsoever Satan do boast himself in darkness as God's Ape, yet so soon as men's eyes are opened, and the light of spiritual doctrine doth shine, miracles do sufficiently testify that God is present in such sort as Nicodemus speaketh of in this place.  
3 Verily, verily, I say unto thee. In this that Christ repeateth this word verily twice, it serveth to procure attention. For being about to speak of a thing of all other the most weighty, he had need to make Nicodemus more attentive, who would otherwise have set light by all this whole speech: this therefore is the end of the double affirmation. But although these words seem to be far fet and to come out of season, yet did Christ begin most fitly at the same. For as seed is sown in waist in an untilled ground, so the doctrine of the Gospel is sown in vain, unless the hearer be first tilled, and rightly framed unto obedience and docility. Christ saw the mind of Nicodemus full of thorns, and choked with many evil weeds, so that there was scarce any place left for spiritual all doctrine. Therefore this exhortation was instead of ploughing to purge the same, lest any thing should make the doctrine unfruitful. Wherefore let us remember that this was once so spoken to one, that the son of God speaketh unto us all daily with the same voice. For which of us will say that he is void of wicked affections, so that he hath no need of any such purgation? Therefore if we will go forward well and profitably in the school of Christ, let us learn to begin at this: Unless a man be borne again. As if he should say, so long as thou hast not that which is the chiefest in the kingdom of God, I do not much pass for this that thou dost acknowledge me to be a teacher: for this is the first entrance into the kingdom of God, that thou become a new man. And because this is a notable sentence, it is meet that we thoroughly examine every part thereof. To see the kingdom of God, Doth import as much as to enter into the kingdom of God: as it shall appear anon out of the text. But they are deceived that take the kingdom of God for heaven: seeing that it doth rather signify the spiritual life, which is begun in this world through faith, and doth grow up daily according as faith doth increase. So that the meaning hereof is, that no man can truly be gathered into the Church of God, that he may be reckoned amongst the children of God, but he must first be renewed, Therefore it is by this briefly declared after what sort Christianity doth begin. In these words we are also taught, that we are borne as aliens, and men banished from the kingdom of God, and that we do continually dissent from the same, until such time as the second begetting do change us. For the sentence is general, which comprehendeth all mankind. If Christ had said thus unto one, or a few, that they cannot come into heaven, unless they be first borne again, we might conjecture that he speaketh only of certain persons: but he speaketh of all men without exception. For it is an indefinite sentence which is of as much force as the universal sentence, who soever shall not be borne again, etc. Furthermore, by this word borne again, he doth not mean the amending of one part, but the renewing of the whole nature. Whereupon it followeth that there is nothing in us, but that which is corrupt. For if it be necessary that the whole and every part be renewed, it must needs follow that the corruption is spread abroad every where: Concerning which matter we will speak shortly after.  
Erasmus following Cyrillus his judgement did evil translate the adverb (anothen) from above. I confess that the signification thereof is doubtful amongst the Grecians: but we know that Christ did talk with Nicodemus in Hebrew. Furthermore, there had been no place there for the doubtful saying wherewith Nicodemus being deceived, doth childishly doubt of the second nativity of the flesh. Therefore he conceived no other thing out of the words of Christ, but this, that a man must be borne again, before he can enter into the kingdom of God.  
4 How can a man be borne. Although the manner of speech which Christ used was not expressed in the law & though prophets, notwithstanding, forasmuch as there is mention made every where in the scripture of renovation▪ and it is one of the first principles of faith, it is manifest what evil success the Scribes had as then, in the reading of the Scripture. It was not only one man's fault to be ignorant of this, what the grace of regeneration meant: but forasmuch as they were all almost occupied in frivolous shifts and fallacies, that which was the chiefest in the doctrine of godliness was neglected. The like example have we in papistry at this day. For seeing that they do weatie themselves all their whole life in hidden speculations, they do no more know what belongeth properly unto the worship of God the hope of our salvation, unto the exercises of Godliness, than cobblers and neatheards, do know the course of the stars: yea whilst that they delight themselves in strange mysteries, they do openly contemn the natural doctrine of the scripture, as unmeet for the degree of a master & teacher. It is therefore no marvel that Nicodemus doth here as it were stumble at a straw. For this is the just vengeance of God, that those who seem to themselves to be most excellent and grand Doctors, with whom the simplicity of the common doctrine is base and vile, are astonished in small points.  
5 Unless a man be borne of water. This place hath been diversly expounded. For some have thought that the two parts of regeneration are distinctly expressed, and that by this word water is signified the denying of the old man: and by spirit they understood the new life. Othersome do think that it comprehendeth an hidden matching of contraries, as if Christ did set water and the spirit (namely, the pure & moist elements) against the gross nature of man. So that they expound this saying Allegorically, as though Christ did command us to put off the heavy and weighty mass of flesh, and to be made like to water and the air, that we may covet upward, or at least be not so much depressed toward the earth. But both these opinions seem to me to be contrary to Christ his meaning. chrysostom (unto whom the greater part subscribeth) referreth the word water unto Baptism, so that the sense should be, that we enter into the kingdom of God through baptism, because the spirit of God doth regenerate us ther. And here came in that opinion that baptism was necessary to the hope of eternal life. But admit Christ doth speak in this place of Baptism, yet the words are not so to be urged, that he includeth salvation in the outward sign: but he rather joineth water with the spirit, because he doth testify and seal unto us by that visible sign, the newness of life, which GOD alone doth work in us by his spirit. It is true indeed that we are driven from salvation by neglecting of baptism, and I do confess that in this sense it is necessary: but the hope of salvation is falsely included under the sign. And a concerning this place, I can by no means be persuaded to think that Christ speaketh of baptism, for that had been out of due time. For we must always mark what was the intent and purpose of Christ, which we have before declared: namely, that he intended to exhort Nicodemus unto newness of life because he was not fit to receive the Gospel, until he began to be another man. Therefore it is one and a simple sentence, that we must be borne again, that we may be the children of God: and that the holy spirit is the author of this second begetting. For whereas Nicodemus did dream of Pythagoras his regeneration, Christ, to the end he might take from him this error, added this in steed of an interpretation, that it cometh not to pass naturally that men are borne again, neither yet that it is needful that they put on another body: but that they are borne when as they are renewed in mind and heart, through the grace of the spirit. Therefore he putteth the spirit and water both for one thing: neither ought this to seem heard or racked. For it is an usual manner of speaking in the scripture, when as mention is made of the spirit, to add this word water, or fire, to express the force thereof. Now we have sometimes had this, that it is Christ that baptiseth with the holy spirit and fire: where by fire is meant nothing else but the spirit, and doth only show how the same doth work in us. And whereas he doth here put water first, it skilleth not much, yea this speech runneth better than the other: namely, because the plain and manifest meaning doth follow the Metaphor. As if Christ did say, that no man is the child of God until he be renewed by water: and that this water is the spirit that purgeth us, and which being powered into us, by his power, inspireth the power and force of the heavenly life, seeing that we are by nature altogether dry and withered. And to the end Christ may upbraid unto Nicodemus his ignorance, he doth induce a kind of speech used in the scripture. For Nicodemus ought to have acknowledged at length, that that which Christ said, was taken out of the common doctrine of the Prophets. Therefore water is nothing else but the inward purgation and quickening of the holy spirit.  
Moreover, the conjunction copulative is commonly taken expositively: namely, when as the former member is expounded by the latter. And moreover the text agreeth with me. For when as Christ doth by and by add a reason, why we must be borne again, making no mention of water, he teacheth that the newness of life which he requireth consisteth only in the spirit, whereupon it followeth that the water is not to be separated from the spirit.  
6 That which is borne of flesh. He proveth by contraries that the kingdom of God is shut against us all unless there be an entrance set open unto us by regeneration. For he taketh this for a thing which all men confess to be true, that we cannot enter into the kingdom of GOD unless we be spiritual. But out of the womb we bring nothing but the carnal nature. Therefore it followeth that we are all banished from the kingdom of God, and that being deprived of the heavenly life, we remain under the bondage of death. Furthermore, seeing that Christ reasoneth in this place that men must be borne again, because they are flesh only: without doubt he comprehendeth under flesh the whole man. Therefore flesh doth signify in this place, not the body only, but the soul also, and so consequently all the parts thereof. For the pelting popish divines do most foolishly restrain it unto the part which they call sensual, because by this means Christ his argument should be unfit, that we have need to be borne again, because some part of us is corrupt. But and if the flesh be set against the spirit, as that which is corrupt against that which is sound, that which is false against that which is true, that which is polluted against that which is holy, that which is defiled, against that which is sincere: we may thence easily gather, that in this one word the whole nature of man is condemned.  
Therefore Christ doth pronounce that our mind and reason are corrupt, because they are carnal: that all the affections of our heart also are wicked and reprobate, because they also are carnal. But here may a question be objected: Seeing that the soul is not begotten of the issue of man, we are not borne of flesh in our principal part. Hereby it came to pass that many did think, that we do not only take our beginning according to our body, of our parents, but that the souls also are spread ex traduce: (that is, that the father begetteth the soul of the son aswell as the body.) For it seemed an absurd thing, that original sin which hath his proper place in the soul, should be spread abroad from one man into all his posterity, unless all souls had flowed from his soul, as from a fountain. And truly the words of Christ seem to import thus much at the first sight, that we are therefore flesh, because we are borne of flesh. I answer, that as touching the words of Christ, this is the only meaning thereof, that we are all carnal as we are borne: and that forasmuch as we come abroad into this world mortal men, our nature savoureth of nothing else but flesh. For he doth here make a plain distinction between nature, and the supernatural gift. For whereas all mankind was corrupt in the person of Adam alone, it cometh not so much by begetting as by the ordinance of God: who, like as he had decked us all in one man, so he spoiled us of his gifts. Therefore every one of us doth not so much draw vice and corruption from our parents, as we are all corrupted together in Adam alone, because so soon as he was fallen away, God did by and by take away that which he had given man's nature. And also there ariseth another question. For it is certain that there remain some gifts of God in this degenerate and corrupt nature: whereupon it followeth that we are not altogether wicked. We may easily answer, that the gifts which the Lord hath left us, after the fall, if they be considered by themselves, they are worthy of praise: but seeing that the infection of evil doth infect all parts, there shall no sincere thing be found in us, which is void of all corruption. Whereas we have some knowledge of God from our birth, whereas there is some difference of good and evil engraven in our conscience, whereas we excel in wit for providing for this life: and finally, whereas we do so many ways excel bruit beasts, that is of itself an excellent thing as it cometh from God: but all these things are polluted in us, even as wine, which being infected and marred with the mustiness of the cask, doth lose the grace of his good taste, yea, it is in taste both bitter and hurtful.  
For the knowledge of God, which doth now remain in man, is nothing else but an horrible fountain of idolatry, and all superstition: his judgement in the choice and difference of things is partly blind, & partly preposterous, partly lame and confused: what industry so ever we have, it vanisheth away into vanity and toys: and the will itself being altogether wanton, is carried headlong wholly unto evil. Therefore there remaineth no drop of goodness in all the nature of man. Whereby it is manifest that we must be framed and made fit for the kingdom of God by the second begetting: and thus much do the words of Christ import, because man is borne of his mother's womb only carnal, he must be fashioned again by the spirit, that he may begin to be spiritual. And this word spirit is taken in this place two manner of ways: namely, for grace, and the effect of grace. For in the former place, Christ teacheth that the spirit is the only author of the pure and good nature: afterward he giveth us to understand that we are spiritual, after that we are renewed by his power.  
7 Marvel not that I said unto thee, you must be borne again.  
8 The wind bloweth whither it lusteth, and thou hearest the sound thereof: but thou knowest not whence it cometh, nor whither it goeth: so is every one that is begotten of the spirit.  
9 Nicodemus answered, and said unto him, how can these things be?  
10 jesus answered, and said unto him, Art thou a master in Israel, and knowest thou not these things?  
11 Verily, verily I say unto thee, we speak that we know: and we testify that which we have seen: and ye receive not our testimony.  
12 If I have told you earthly things, and ye believe not: how will ye believe if I shall tell you heavenly things?  
7 Marvel not. Interpreters do wrest this place divers ways. Some do think that the grossness of Nicodemus, and such like is touched: as if Christ should say, that it is no marvel if they do not understand that heavenly mystery of regeneration, when as they do not understand the reason of those things which are subject to the senses. Othersome do coin out a more subtle, but too far fet a sense. As the blowing of the wind is free, so are we restored unto liberty by the begetting of the spirit, that being loosed from the yoke of sin, we may run unto God freely & of our own accord. Moreover, that is altogether contrary to Christ his meaning which Augustine bringeth, that the spirit of God is effectual of his own will. chrysostom and Cyrillus deal better, who say that the similitude is taken from the wind, and so they do apply it unto this present place. For as much as the force thereof is felt, yet is the cause and original unknown. For my part as I do not much disagree with them, so will I endeavour to expound the meaning of Christ more clearly and surely.  
I retain that ground that Christ doth borrow a similitude of the order of nature. Nicodemus thought it to be an uncredible thing which he had heard of regeneration and the new life: because the mean and manner of this regeneration did surpass his capacity. To the end that Christ may take from him this doubt, he teacheth him that even in the corporal life there appeareth the singular power of God, the reason whereof is hidden. For all men have the vital spirit from the air: the moving of the air is felt: Yet do we not know whence it cometh, or whither it goeth. If God do work so mightily in this frail and mortal life, that we are compelled to marvel at his power: how absurd a thing is it to go about with our mind to measure and apprehend the hidden work of GOD in the celestial and supernatural life, 
1. Cor. 15. 36.  so that we will believe no more but that which appeareth.  
So Paul, when he inveigheth against those which do therefore refuse the doctrine of the resurrection, because it seemeth an unpossible thing that the body which is now subject to corruption, when as it shall be turned to dust and brought to nothing, should be clothed with blessed immortality: he casteth in their teeth their dullness, that they do not consider and mark the like power in a corn of wheat. For the seed sprouteth not until it be rotten. 
Psal. 104, 24.  This is that wonderful wisdom whereof David crieth out. Therefore they are too dull, who being admonished by the common order of nature, do not rise higher: that they may know that the hand of GOD is far more mighty in the spiritual kingdom of Christ, And whereas Christ doth forbid him to marvel, we must not so take it, as if he would have us to set light by so excellent a work of God, and that which is worthy of chief admiration: but he will not have us so to marvel that our faith be hindered thereby. For many do refuse that as a thing untrue which they think to be too hard and difficile. To conclude, let us not doubt but that we are fashioned again by the spirit of GOD, and are made new men, although we know not how this is done.  
8 The wind bloweth whither it lusteth, Not that there is any will properly in the blast, but because it moveth to and fro freely, and diversly. For the air is carried sometimes hither and sometimes thither. And this maketh more to the matter: because if it did run continually with a strait course as doth the water, it were less to be marveled at. So is every one. Christ his meaning is, that the motion and action of the spirit of God doth no less appear in the renewing of man, than the motion of the air in this earthly and external life: but the manner is hidden. Therefore we are unthankful and wicked, if we do not adore the incomprehensible power of God in the heavenly life, whereof he showeth unto us such an evident token in this world: if we do attribute less unto him in the restoring of the salvation of the soul, than he showeth unto us in the defending of the estate of the body. The application shall be somewhat more plain, if you resolve the sentence thus, such is the force and effect of the holy spirit, in the regenerate man.  
9 How can these things be? We see what thing doth most of all hinder Nicodemus: whatsoever he heareth, he wondereth at it as at a monster: because he understandeth not the manner how it is done. So there is nothing which doth more hinder us then our own arrogancy: namely, because we will always be wiser than we should: and therefore we do with devilish pride reject whatsoever is repugnant to our reason. As though it were meet that the infinite power of GOD, should be restrained unto so small a measure. We may in deed in some measure inquire after the reason and manner of the works of GOD, so that it be done soberly and reverently: but Nicodemus doth by this objection refuse this as a fable, because he thinketh that it cannot be. Which thing we will handle more largely in the sixth chapter.  
10 Art thou a master in Israel Because Christ saw that he spent his time and labour in vain in teaching a proud man, he falleth to chiding. And truly doctrine shall take no root, neither bring forth fruit in such, until such time as that wind of vain confidence shall be gone out of them, wherewith they swell. Furthermore, this is most fitly objected unto him to tame his pride withal. For Christ espieth his ignorance in that, wherein he seemeth to himself most subtle and wise. He thought that this was a point of gravity and wisdom, not to admit a thing unpossible: because he is foolishly credulous, that doth believe another man's words, before he do well know the reason of them. But in the mean while Nicodemus is to be laughed at, with his masterly countenance, for that he doubteth more than childishly in the first elements. Such doubting truly is filthy and shameful. For what manner religion, what manner knowledge of God, what manner rule of good life, what manner hope of eternal life shall there be, unless we hold that a man is renewed by the spirit of God? Therefore there is an Emphasis in these words, these things. For seeing that the scripture doth ever now and then inculcate this point of doctrine, the first beginners must not be ignorant thereof. Therefore it is intolerable that he should be ignorant and unskilful in the same, who doth profess himself to be a teacher in the church.  
11 That which we know, we speak. Certain do refer this unto Christ and john Baptist: othersome say that the plural number is put instead of the singular number. But I do verily think that Christ doth join himself with all the Prophets, & speaketh in all their persons generally. For the Philosophers and other teachers, whose works are more full of words than wisdom, do oftentimes thrust in those toys which they have invented: but Christ doth challenged this as a thing proper to him and all the servants of God, that they do only deliver that doctrine which is sure and certain. For God doth not send them to babble of things which they know not, or doubtful matters: but he frameth them in his school, that they may teach others those things, which they themselves have learned. Furthermore, as Christ setteth forth unto us by this title the certainty of his doctrine: so he prescribeth unto all his ministers, a rule of modesty that they do not thrust in their own dreams or conjectures: that they do not set abroach men's inventions, wherein there is no soundness: but let them bear faithful and true witness with God, Let every man therefore take heed what is revealed unto him of god, lest any man pass the bounds of his faith: finally, let no man speak any thing but that which he hath heard of the Lord.  
Furthermore, we must note that Christ doth in this place confirm his doctrine with an oath, that it may be of greater authority with us. Ye receive not our testimony. This is added to the end the Gospel may lose no jot of credit through the unthankfulness of men. For because the truth of God is believed but of a few, and is rejected every where of the world, it is to be delivered from contempt: let not therefore the majesty thereof be less regarded, because the whole world almost doth proudly despice the same, and doth obscure it with their impiety. And although the meaning of these words be simple and one, yet may we gather a double doctrine out of this place: the first, that we do not set light by the Gospel, if it have but a few disciples upon earth. As if Christ should say, although you receive not my doctrine, nevertheless it remaineth certain and sure: because the incredulity of men shall never bring to pass but that God shall continue true for ever. The other that they shall not escape scotfree, who at this day do discredit the Gospel, seeing that it is the holy verity of God. We must be armed with this shield that we may go forward in the obedience of the Gospel, against the stubbornness of men. We must hold this ground, that our faith, be grounded in God. But seeing that we have God our author, as though we were extolled above the heavens, we must rather carelessly tread underfoot, or behold a far off, the whole world, then that the infidelity of certain should trouble us. Whereas Christ complaineth that his testimony is not received, we gather thereby, that this was as a fatal thing for the word of god throughout all ages, that it was believed but of a few. For these words, ye receive not. do belong unto the greater number, and almost unto the whole body of the people. Wherefore there is no cause why the small number of the godly and faithful should discourage us.  
12 If I have told you earthly things. Christ concludeth, that it was to be imputed to Nicodemus and such like, if they do not profit in the doctrine of the Gospel. For he saith, it is of itself sufficient and apt to instruct all men, seeing that it descendeth unto the earth, that it may lift us up to heaven. This is too ancient a vice, that men desire to be taught subtly and wittily. Hereby it cometh to pass that many men do so greatly delight in deep and hidden speculations. And hereby it cometh to pass that most men do less esteem the Gospel, because they cannot find therein lofty speech to fill their ears with all. Therefore they do not vouchsafe to occupy themselves in the study of common and base doctrine. But this is intolerable wickedness, that we do give less honour unto God when he speaketh, for this cause, because he doth abase himself unto our rudeness. Therefore whereas GOD doth speak unto us grossly and in a common style, in the scripture let us know that he doth it for our sake. Whosoever doth boast that he is offended with such humility, or maketh it a cloak to cover his unwillingness to submit himself unto the word of God, he lieth. For he that cannot afford to embrace God when he is nigh unto him, he will much less fly unto him above the clouds. Some do expound earthly things to be the rudiments or first principles of the spiritual doctrine. For the denial of ourselves is a certain first exercise of godliness. But I am rather of their mind, who refer this unto the manner of teaching. For albeit all Christ his sermon was heavenly, yet he spoke so familiarly, that his speech itself might seem after a sort earthly. Furthermore, these words must not be restrained unto the Sermon only. For in this place the usual manner of teaching which Christ kept (that is common simplicity or plainness) and the pomp and gorgeousness whereunto ambitious men are too greedily addicted, are compared together.  
13 And no man ascendeth into heaven, but he that descended from heaven, the son of man who is in heaven.  
14 And as Moses lifted up the Serpent in the wilderness, so must the son of man be lifted up.  
15 That every one that believeth in him, may not perish but have everlasting life.  
16 For God so loved the world that he gave his only begotten son: to the end that every one which believeth in him, may not perish, but have eternal life.  
17 For God sent not his son into the world to condemn the world: but that thorough him the world might be saved.  
18 He that believeth in him is not condemned: and he that believeth not, is condemned alreadies because he hath not believed in the name of the only begotten son of god.  
13 No man ascendeth into heaven. He exhorteth Nicodemus again not to trust to himself and his own wit: for he saith that no mortal man can pierce into the heavens by his own industry, unless he have the son of God to be his guide. For by ascending into heaven is meant the pure knowledge of the mysteries of God, and the light of the spiritual knowledge. For Christ teacheth the same thing in this place, which Paul doth, when he saith that the natural man doth not understand the things of God. 
1. Cor. 2. 14.  Therefore he driveth away all the quickness of man's wit from divine matters, because it is far inferior unto God. And we must diligently mark the words, that Christ alone who is heavenly, doth ascend into heaven, and that the entrance is shut against all other. In the former member he doth humble us, when he excludeth all the whole world out of heaven. 
1. Cor. 4. ●8.  Paul commandeth all those to be foolish in their own conceit. whosoever desire to be wise unto god: there is nothing that we can worse away with. Therefore we must note the sentence, that all our senses do faint & quail when we come unto god. But after that Christ hath shut heaven against us, he offereth a remedy that is ready, when he addeth, that that is given unto the son of man which is denied unto all other. For he doth not ascend into heaven for his own sake only, but that he may be our guide & director. And for this he called himself the son of man, that we may not doubt, but that we shall enter in as well as he: who took upon him our flesh for this cause, that he might make us partakers of all good things. Therefore seeing that he alone is of his father's counsel, he imparteth unto us those secrets which would otherwise be unknown to us. Notwithstanding this seemeth to be an absurd thing, that he saith, that the son of man is in heaven, at such time as he dwelleth upon the earth. If you answer, that, that is true in respect of his divinity, the manner of speech importeth an other thing: namely, that he himself as he was man was in heaven. It might be said that there is no mention made of place, but that Christ is only distinguished from the rest by this condition, because he is heir of the kingdom of God, from which all mankind is banished, but seeing that it is common and usual enough in Christ, by reason of the unity of person, to have that which is proper to the one nature to be translated unto the other, we need not to seek for any further answer. Therefore Christ who is in heaven, hath put on our flesh, that stretching forth his brotherly hand, he may carry us up to heaven with him.  
14 And as Moses. He doth more plainly declare to what end he said, thath it is he alone to whom heaven is opened: namely, that he may bring in with him all those, who will now follow him as their guide. For he doth testify that he is laid open and made evident unto all men, that he may make all men partakers of his power. To be lifted up doth signify to be placed in an high place, that all men may see him. This cometh to pass by the preaching of the gospel. For whereas some do expound it to be meant of the cross, it agreeth not with the text, and it is nothing to the purpose. 
Esay. 2. 2.  Therefore the meaning of the words is plain▪ that Christ shallbe lifted up by the preaching of the gospel like to a banner, that all men may behold him as Esay foretold. He setteth down a figure of this lifting up in the brazen serpent, which Moses erected, the beholding whereof did cure those that were wounded with the deadly biting of Serpents. We know the history which is contained Num. 21. 9 Furthermore, it is cited in this place to this end, that Christ may declare that by the preaching of the gospel, he shall be set in the sight of all men, that whosoever shall behold him with faith, may be saved.  
Whereby we must gather, that Christ is plainly set before our eyes in the gospel, lest any man should complain of obscurity, and that this revelation is common unto all men, and that faith hath her sight and beholding wherewith she may see Christ as if he were present: like as Paul saith, 
Gal. 3. 1.  that he is plainly depainted out with his cross when he is truly preached. And this is no unproper, or far fet similitude. For as that was only the external shape of a serpent, within there was no deadly or venomous thing: so Christ took upon him the shape of sinful flesh being yet clean & void of sin, that he might cure in us the deadly wound of sin. Neither was it is vain that the Lord in times past, when the jews were wounded of serpents, did provide such a kind of medicine. And this did serve to confirm the words of Christ. For seeing that he saw that he was contemned as an obscure & vile person, he could bring in no fit thing than the lifting up of the serpent. As if he should say, that it ought not to seem an absurd thing, if contrary to the opinion of men he be extolled from low degree unto higher, because that was shadowed in the figure of the serpent, under the law. Now the question is asked whether Christ doth compare himself to the Serpent, because there is some likelihood: 
1. Cor. 10. 3  or he giveth us to understand that it was a sacrament, as was Manna. For although Manna was bodily food, appointed unto the present use, yet Paul doth also testify that it was a spiritual mystery. Both this place, and also that, that the serpent was kept until such time as through the superstition of the people it was turned into an idol, do induce me to think the same concerning the brazen serpent. If any man think otherwise, I do not contend.  
16 For so God. Christ openeth the first cause and as it were the fountain of our salvation: and that least any doubt should remain. For our minds have no quiet resting place, until such time as they come unto the free love of god. Therefore like as we can seek the whole matter of our salvation no where else save only in Christ: so we must mark whence Christ came unto us, why he was offered unto us, to be our saviour. Both these things are plainly delivered unto us in this place: namely, that faith in christ doth give life unto all men: & that Christ brought life unto us, because our heavenvly father will not have mankind whom he loveth, to perish. And here must mark the order diligently. For when as the original of our salvation is once handled, as there is wicked ambition engrafted in our nature: so straightway there creepeth into our minds devilish imaginations concerning our own merits. Therefore we feign that GOD is merciful unto us for this cause, because he judged us to be worthy to be regarded. But the scripture doth every where extol his mere and simple mercy, which may abolish all merits. And this is the sole meaning of Christ his words, when he setteth down the cause in God's love. For if we will go any higher, the spirit locketh the gate by the mouth of Paul, 
Eph. 1. 5.  teaching that this love is grounded in the purpose of his will. And truly it is manifest that Christ said thus, to the end he might draw men from respecting themselves, unto the only mercy of God. And he saith plainly that God was not moved to deliver us because he did mark that there was something in us that was worthy of so great a benefit: but he assigneth the glory of our deliverance wholly unto his love: and that doth better appear by the text: for he saith that the son is given unto men that they may not perish. Whereupon it followeth, that until such time as Christ doth vouchsafe to help us being lost, we are all appointed unto eternal destruction. And Paul also showeth this by the circumstance of time: namely, because we were loved whenas yet we were enemies through sin. 
Ro. 5. 10.  Surely where sin doth reign, we shall find nothing but the wrath of GOD, which bringeth with it death. Therefore it is mercy alone that reconcileth us unto God, that it may also restore us to life. Yet this kind of speech seemeth to be contrary to many places of scripture, which do lay the first foundation of God's love toward us in Christ, and without him they show that God doth hate us. But we must remember that which I said before, that the secret love wherewith God embraced us with himself, because it floweth from his eternal purpose, is above all other causes: and that the grace which he will have showed unto us, and whereby we are lifted up unto the hope of salvation, doth begin at the reconciliation gotten by Christ. For seeing that it must needs be that he hateth sin, how shall we be persuaded that he loveth us until such time as our sins are purged, in respect whereof, he is worthily angry with us? So that the blood of Christ, must come between, to reconcile us unto God, before such time as we can feel his fatherly good wil And as we hear in the former place, that God did give his son to die for us, because he loved us: so it followeth straightway after, that Christ alone is he in whom we ought properly to fix our faith He hath given his only begotten son that whosoever shall believe in him may not perish. This I say is the right beholding of faith, to set Christ before it, in whom it may behold the breast of God powered out into love: this is the firm and sound shore to lean unto the death of Christ, as the only pledge. This word only begotten, hath in it great force to set forth unto us the vehemency of God's love toward us. For because men are not easily persuaded that God doth love them: to the end he might take away all doubtfulness, he setteth down in plain words, that God did love us so dearly, that he spared nor his only son for our sake. Therefore seeing that god hath declared his love toward us sufficiently, whosoever is not contented with this testimony but doth as yet doubt, he doth Christ no small injury, as if some one of the common sort were delivered up to death.  
But rather we must thus think with ourselves, that look how great account God doth make of his son, so precious was our salvation unto him: the price whereof he would have the death of his only begotten son himself to be. Christ is called by this name by good right, because he is the only son by nature: who doth make us partakers of this honour by adoption, then, when we are engrafted into his body.  
He that believeth in him may not perish. This is a singular commendation of faith, that it delivereth us from eternal destruction. For his meaning was plainly to express, that although we seem to be borne unto death, yet is there certain deliverance offered in the faith of Christ: so that death which doth otherwise hang over our heads is no whit to be feared. And he added also the universal note, both that he may invite all men in general unto the participation of life, and also that he may cut off all excuse from the unbelievers. To the same end tendeth the word world which he used before. For although there shall nothing be found in the world that is worthy of God's favour, yet he showeth that he is favourable unto the whole world, when he calleth all men without exception unto the faith of Christ, which is nothing else but the entrance into life. But yet let us remember that life is promised unto all those who shall believe in Christ, so commonly, that yet faith is not common unto all men. For Christ lieth open unto all men: yet god doth only open the eyes of the elect, that they may seek him by faith. Furthermore, herein appeareth the wonderful effect of faith, because we do thereby receive Christ as he is given us of the father: namely, that he may make us heirs of eternal life being delivered from the guiltiness of eternal death: because he hath purged our sins by the sacrifice of his death, lest any thing should hinder God from taking us for his children. Therefore seeing that faith doth embrace Christ with the efficacy of his death, & fruit of his resurrection: it is no marvel if we do also thereby enjoy the life of Christ: yet it doth not appear sufficiently as yet, why and how faith doth make us partakers of life, whether it be because Christ doth regenerate us by his spirit, that the righteousness of God may live and be of force in us, or whether it be because, being purged by his blood from sins, we are judged just before god through free pardon. Truly it is certain, that these two are always joined together: but because we entreat in this place of the certainty of salvation, we must especially note this reason, that we do live for this cause, because God doth love us freely in not imputing unto us our sins. Therefore the sacrifice is mentioned by name, whereby together with sins, death, and the curse are abolished. I have already declared the drift of these two members: namely, that we may know that we recover life in Christ, whereof we are deprived in ourselves. For in this miserable estate of mankind, redemption is before salvation in order.  
17 For he sent not. This is the confirmation of the sentence next going before: because God sent not his son hither unto us in vain. But he came not to destroy. Therefore it followeth that it is the proper office of God to give salvation through him unto all those that believe. Now there is no cause why any man should doubt, or be careful how to escape death, seeing that we understand that this is God's purpose, that Christ should deliver us from the same. This word world is repeated again to the end no man may think that he is excluded, if so be it he hold the way of faith. To judge is taken in this place as in many other places for to condemn. And whereas he saith, that he came not to condemn the world, he setteth down therein the proper end of his coming. For what need had Christ to come to destroy us who were utterly perished? Therefore we must consider no other thing in Christ, but that God meant to help us for his infinite goodness sake, that he might save us being lost. And so often as our sins do testify against us, so often as Satan doth prick us forward to despair, we must hold up this buckler, that God would not have us to perish everlastingly because he hath ordained his son to be the saviour of the world. And whereas Christ in another place saith, that he came to judgement in that he is called a stone of stumbling, whereas he is said to be the fall of many, that is an accidental thing, or (that I may so speak) a thing that cometh by chance. For they that refuse the grace that is offered in him, are worthy to find him a judge and revenger of such wicked & ●ilthie contempt. Whereof there appeareth a most evident token in the Gospel: for whereas it is properly the power of God unto salvation unto all that believe, the unthankfulness of many causeth it to turn to their destruction. 
2. Cor. 10. 16.  Paul expresseth both very well, when he boasteth that he hath in readiness the vengeance, wherewith he will punish all the adversaries of his doctrine, after that the obedience of the godly shall be fulfilled. For it is as much as if he should say, that the Gospel is appointed chief and principally unto the faithful to be unto them for salvation: but that afterward it shall turn to the destruction of the unbelievers, who contemning the grace of Christ, had rather have him to be the author of death then of life.  
He that believeth in him is not condemned. Whereas he doth so often & so diligently inculcate this point, that all the faithful are out of danger of death, we may gather hence how necessary the certainty and stability of hope is, that the conscience may not continually fear and be tormented. Therefore he affirmeth again that there doth no damnation remain when as we shall believe, which thing he will expound more at large in the first chapter. The presentence is taken in this place for the future, according to the custom of the Hebrew tongue: for he will have the faithful to be free from the fear of damnation. The next sentence, but he that believeth not &c. Signifieth unto us that there is no other remedy whereby any man can escape death. As if he should say, that there remaineth nothing but death for those, who reject the life that is given them in Christ, seeing that life consists only in faith alone. He putteth in the preterperfectence of the verb emphatically, that he might the better express that all unbelievers are quite undone. And we must note, that Christ speaketh peculiarly of those whose impiety shall bewray itself in the manifest contempt of the gospel. For although it be true, that there was never any other way to escape death, then to fly unto Christ, yet because Christ entreateth in this place of the preaching of the gospel, which was to be spread abroad throughout the whole world, he uttereth these words against those who do wickedly and maliciously extinguish the light which GOD hath kindled.  
19 And this is the judgement, that light came into the world: and men loved darkness more than light, for their works were evil.  
20 For every one that doth evil hateth the light, and cometh not unto the light. lest his works should be reproved.  
21 But he that doth truth, cometh to the light, that his works may be made manifest, because they are done in God.  
19 And this is the judgement. He preventeth the murmurings & complainings which profane men are wont to utter against the too too great rigour (as they think) of GOD, when as he dealeth more sharply with them than they would wish. It seemeth to them an hard matter that all those should perish which do not believe in Christ. Therefore lest any man should ascribe his damnation unto Christ he teacheth that it is to be imputed to every man's own fault. The reason is because infidelity is a witness of an evil conscience. Whereby it appeareth that the wickedness of the unbelievers doth keep them back from coming to Christ. Some there be who think that the sign and token of damnation is only set down in this place. But Christ his intent and purpose is to tame the wickedness of men, lest after their accustomed manner they turn their backs or chide with God, as if he did handle them unjustly, whilst that he doth punish their incredulity with eternal death. Therefore he showeth that such judgement is just, & not subject to any such false slanders: not only because they deal frowardly, who prefer darkness before light, and do of their own accord fly from the light which is offered them: but because that hatred of the light doth spring only from a guilty and wicked mind. There shineth in many a goodly show of holiness, who notwithstanding are enemies to the gospel: but how so ever they appear to be more holy than angels, it is questionless that they are hypocrites: because they refuse the doctrine of Christ for no other cause, save only because they love their lurking dens, whereby their filthiness may be covered. Therefore seeing that hypocrisy alone doth make God to be displeased with men, they are all guilty, because unless being blinded with pride they did flatter themselves in their vices, they would be ready and willing to receive the doctrine of the Gospel.  
20 For whosoever doth evil. His meaning is that they do hate the light for this cause, because they are evil, & so much as in them lieth they desire to cover their sins: whereupon it followeth, that they do as it were of set purpose nourish the matter of damnation, by driving away the remedy. Therefore we are much deceived if we think that they are carried with a godly zeal who rage against the gospel, seeing that they do rather abhor the light, that they may more freely flatter themselves in darkness.  
21 But he that doth. This seemeth to be spoken unproperly & absurdly unless you will confess that there are some that be righteous, & which speak the truth, before they be regenerate by the spirit of God. Which thing agreeth not with the perpetual doctrine of the scripture. For we know that faith is the root from which the fruits of good works do spring. To the end that Augustine may resolve this doubt, he expoundeth these words doth the truth, thus: he which acknowledgeth how miserable we are, and destitute of all power to do well.  
And indeed this is the true preparation unto faith, when as being enforced with the feeling of our poverty, we fly unto the grace of God. But all this is contrary to Christ his mind: for his meaning was simply to affirm, that those who deal sincerely, do desire nothing more than the light, that their works may be proved and tried, because after that such trial is made, it doth better appear that they spoke the truth before God, and were clean from all deceit. But some man will infer falsely and ignorantly, that men's consciences do not accuse them before faith cometh. For Christ doth not say that the elect do believe that they may win praise for their good works: but he declareth only what the infidels would do unless their own consciences did accuse them. Furthermore, Christ useth this word truth, because being deceived with the external show of works, we do not consider what lurketh with in. Therefore he saith that perfect men, and those who are no dissemblers, do willingly come forth into the sight of God, who is only fit to give judgement of our works. For those works are said in this place to be done in God, which he alloweth, and are good according to his rule. Hereby we may learn that we must not judge of works, unless we behold them with the light of the Gospel: because our reason is altogether blind,  
22 After these things came jesus and his disciples into the land of judea, and he was conversant there with them, and did baptise.  
23 And john was also baptizing in Aenon nigh unto Salim: because there was much water there. Therefore they came and were baptized.  
24 Because john was not yet cast into prison.  
25 Therefore there arose a question between the disciples of john and the jews, concerning purging.  
26 And they came unto john, and said unto him, Rabbi, he that was with thee beyond I●rdan, to whom thou bearest witness, behold he baptiseth, and all men come unto him.  
27 john answered and said, A man cannot receive any thing unless it be given him from heaven.  
28 You yourselves are witnesses with me that I said, I am not Christ, but 〈◊〉 sent before him.  
22 After these things jesus came. It is likely that so soon as the feast day was past, Christ came into that part of jury which was nigh to the city Aenon, which was placed in the tribe of Manaffes. The Evangelist saith that there was much water there, whereof there was no such store in jury. And Cosmographers do write that these two cities Aen●n & Salim were not far from the meeting of jordan and jabec, nigh whereunto they place Scythopolis. But out of these words we may gather that when Christ & john did baptise, they did put all the body into the water. Although we need not to stand much about the external rite, so that it agree with the spiritual verity, institution and rule of the Lord. But forasmuch as we can conjecture, this nighness of place did cause many rumours to be spread abroad, and much talk to be had, concerning the worship of God, the law, the estate of the Church, because of two new baptizers which were risen together. For whereas the Evangelist saith, that Christ baptised, I refer that unto the first beginning: because he began then publicly to execute the function that was enjoined him of his father. And although he did this by his disciples, yet is he named in this place as the author of baptism, omitting the ministers, who did nothing but in his name, & at his commandment. Concerning which thing we will speak somewhat in the beginning of the next Chapter.  
25 Therefore there arose a question, etc. It is not in vain that the Evangelist, saith in this place that there arose a question amongst the disciples of john. For the less they were instructed in doctrine, the more boldly do they offer themselves to dispute, as ignorance is always blind. If others had set upon them, they might have been excused: but in this that being unfit to enter into the combat, they do of their own accord provoke the jews, they deal therein both rashly & wickedly. The words import thus much, that they moved a question. And besides this that they did offend in reasoning rashly, farther than their skill would reach, about a matter which they knew not: there was as great a fault as this, because they did not so much intend to defend the lawful use of baptism, as to defend their master's cause, that his authority might remain safe and sound. Both these things were worthy to be reprehended: because they not knowing the true manner of baptism, do set the sacred institution of God to be laughed at: and because through perverse ambition, they take their master's part against Christ. Therefore it appeareth that their comb was cut with one word, when as it was objected, that Christ did also baptise. For being occupied about the person of the man, they did less regard the doctrine. We are taught by the example of them to what end they come, who are driven rather with the wicked affection they bear toward men, then with the real of God: and therefore are we admonished that this one thing is to be respected, and by all means to be regarded, that Christ alone be chief. Concerning purging. The question was about purging, because the jews had divers kinds of washings appointed them by the law: and being not contented with those that were appointed in the law, they did moreover observe many diligently which they received from their elders. Whereas Christ and john do bring in now a new rite & manner of washing after such plenty & variety, they count it to be an absurd thing.  
26 To whom thou barest witness. By this argument they go about either to make Christ inferior to john, or to make him bound to john, because he received honour of him. For they account that as a benefit, that he did adorn Christ with honourable titles: As though it was not his duty thus to praise him: yea as if this were not his principal dignity to be the son of God his crier. Therefore it was not meet that they should prefer john before Christ, because he was commended by his testimony. Whereas they say, that all men come unto him, these words proceed from perverse emulation, for they are afraid lest their master be forsaken of the multitude.  
27 A man cannot. Some do refer it unto Christ, as if he did accuse his disciples of wicked holdness against God, because they go about to take that from Christ which the father had given him. Therefore they will have this to be the meaning, that it came of God, that he was preferred in so short space unto so great honour, therefore in vain do you strive to put him down whom God hath exalted with his hand. Othersome do think that it is an exclamation, whereinto he bursteth out through indignation, for that his disciples had so little profited. And truly it was a thing too absurd, to go about to make him as one of the common sort, and to make him inferior unto his minister, whom they had heard so often to be Christ. Therefore john might well enough say, that it was but lost labour to teach men, because they are deaf and dull until such time as they be renewed in mind. But I am rather of their opinion, who do expound it of john: namely, that he saith that it was not in their or his own hand to make him great, because this is the measure of us all, that we be such as God would have us to be. For if the son of God himself did not take to him honour, what man of the common sort dare desire more than is given him of the Lord? If this cogitation were deeply rooted in the minds of men, it should be sufficient to bridle ambition. Furthermore, ambition being once corrected and abolished, the plague of contentions should also be taken away. For how cometh it to pass, that every man exalteth himself more than is meet, save only because we do not depend upon God, that we may be contented with that degree which he assigneth unto us?  
28 You are my witnesses. john chideth his disciples, because they believed not his words. He had oftentimes told them that he was not Christ: therefore there remained nothing but that he should be a servant subject to the son of God, as were the rest. And we must note this place: For in denying that he is Christ, he leaveth nothing unto himself, but that, being subject unto the head, he minister as another in the church, & be not so extolled that he obscure, the honour of the head. He saith that he was sent before to prepare a way for Christ, as kings Apparitors are wont to do.  
29 He that hath the bride, is the bridegroom: but the friend of the bridegroom which standeth and heareth him, rejoiceth with joy, because of the voice of the bridegroom: therefore this my joy is full.  
30 He must increase, but I must be diminished.  
31 He which cometh from above, is above all: he which is of the earth, is of the earth, and speaketh of the earth: he which cometh from heaven, is above all.  
32 And that which he hath seen and heard, this doth he testify, & no man receiveth his testimony. 
Rom. 3. 4   
33 But he that hath received his testimony, hath set to his scale that God is true.  
34 For whom God sent he speaketh the words of God: for God giveth not his spirit by measure.  
29 He that hath the bride. By this similitude, he better confirmeth, that it is Christ alone that is exempted out of the common sort of men. For as he that marrieth, doth not therefore bid his friends unto the marriage, that he may make the bride common unto them, or that departing from his right he may admit them to be his partners in his marriage bed, but rather that the marriage being honourably reverenced by them, it may be made more holy: so Christ doth not call his ministers unto the function of teaching, that after they have brought the Church under, they may usurp to themselves the government, but that he may use their faithful diligence to associate the same unto himself. This is a great and excellent thing, for men to be set over the Church, that they may present the person of the son of God. Therefore they are as friends whom the son of God adjoineth unto himself, that they may celebrate the marriage together. But they must mark the difference, that being mindful of their degree, they do not take to themselves that which is proper to the bridegroom. The sum is this, that how much soever teachers do excel, yet must not this be any hindrance unto Christ, but that he must be chief: he alone must rule in his Church, he only must govern the same by his word. This similitude is oftentimes used in the scripture, when as the Lord will set forth unto us the holy bond of adoption, wherewith he joineth us unto himself. And as he offereth himself truly to us to be enjoyed of us, that he may be ours: so by good right doth he require at our hands the faith and mutual love, which the wife oweth to her husband.  
Furthermore, this marriage was fulfilled in Christ in all respects, whose flesh and bones we are, 
Eph. 5. 29.  as Paul teacheth. The chastity which he requireth consisteth chief in the obeying of the Gospel, that we suffer not ourselves by any means to be carried away from the pure simplicity thereof: as the same Paul doth teach 2. Cor. 11. 2. Therefore we must be subject to Christ alone, he must be our only head, we must not go aside an hairs breadth from the plain doctrine of the Gospel, he alone hath the principality of glory that he may retain the right and place of the bridegroom. What do the ministers? Truly the son of God calleth them that they may serve him and wait upon him in the celebration of the holy marriage. Wherefore it is their part, by all means to endeavour to present the bride with whom they are put in trust, a pure virgin unto her husband. Which thing Paul boasteth he doth, in the place afore cited. But they who win the church rather to themselves than to Christ, they do unfaithfully violate the wedlock, which they should adorn. And the greater honour Christ doth vouchsafe to bestow upon us, whilst that he committeth the custody of his bride unto us, so much the more wicked is our infidelity, unless we endeavour to reserve his title and right wholly unto himself. Therefore this my joy is fulfilled. His meaning is, that he hath obtained the sum of all his petitions, & that there remaineth nothing else for him to desire, when he seethe Christ reign, and that he is heard according as he deserveth. Whosoever shall be thus affected, that setting apart all respect of himself, he extolleth Christ, and is contented with his honour, he shall govern the Church faithfully and fruitfully: but whosoever shall miss this mark but a little, he shallbe a filthy adulterer, neither shall he be able to do any thing else but to corrupt the bride of Christ.  
30 He must increase, He goeth farther, for whereas he was before extolled unto high dignity by the Lord, he saith that this was but temporal: but now must they believe the Sun of righteousness that is risen. Therefore he doth not only drive away and shake of the vain smokes of honour, which were rashly heaped upon him through the error of men: but also is very circumspect that the true honour which the Lord had bestowed upon him, do not darken the brightness of Christ.  
For this cause he saith, that he hath hitherto been accounted a great prophet, that he was placed in that so high a degree only for a time, until Christ should come, to whom he was to deliver up the light. In the mean season he doth testify, that he can suffer with a contented mind himself to be brought to nought, so that Christ may replenish the whole world with his beams. And all the pastors of the Church must follow this desire of john, that they s●oupe down with head & shoulders to lift up Christ.  
31 He that cometh fr●m above. He showeth by another similitude how much Christ differeth from the rest▪ and how far he excelleth all other. For he compareth him to a king, or chief captain, who speaking out of an high Tribunal or judgement seat, is to be heard for the reverence of his government: and he teacheth that it is sufficient for him, if he speak out of a low settle. He saith that Christ came from above, not only because he is God, but because there appeareth nothing in him but that which is heavenly and full of majesty. In the second member the common translation hath but once, that is of the earth: but the Greek books do agree together in the other reading. I suspect that the repetition (which they thought was superfluous) was razed out by unlearned men. But it is as much as if he should say, he which is of the earth, smelleth of his beginning, & according to the estate of his nature abideth in the earthly order. Therefore he affirmeth that this is proper to Christ alone to speak from on high, because he came down from heaven. But here may a question be asked, whether john came not also from heaven, as touching his calling and function, and that therefore the Lord was to be heard speaking by his mouth. For he seemeth to do injury to the heavenly doctrine which he delivereth. I answer, that this is not spoken simply, but by way of comparison. If the ministers be considered apart, they speak as from heaven with great authority, that which God commandeth them: but so soon as they begin once to be set against Christ, they must be no body any longer. So the Apostle unto the Hebrews 12. 25. comparing the law and the gospel together, saith: Seeing that they escaped not free, who despised him that spoke upon earth, take heed that ye despise him not which is from heaven. Therefore Christ will be acknowledged in his ministers, but so that he remain Lord alone, and that they be contented with the degree of servants: especially when the matter cometh once to a comparison, he will be so distinguished that he may be chief.  
32 And that which he heard and saw. john goeth forward in his office, For to the end that he may make ready disciples for Christ, he commendeth his doctrine for the certainty thereof, that he uttereth nothing but that which he received of his father. Seeing and hearing are set against all manner doubtful opinion, vain rumours, and all manner of inventions. For he giveth them to understand that he taught nothing but that which he knew well. But some man will say that he deserveth small credit, who hath nothing but that which he hath heard. I answer that he meaneth by this word that Christ was taught of his father, so that he bringeth nothing, but that which is divine, as it was revealed unto him by GOD. And that agreeth with all the person of Christ, forasmuch as he was sent into the world of his father to be an interpreter and Ambassador. afterward he reprehendeth the unthankfulness of the world, which refused so certain and faithful a witness, so wickedly and heinously. And also he removeth a stumbling block, which might turn away many from the faith, & hinder the course of many. For (as we are wont too much to depend upon the judgement of men) many do esteem the Gospel according to the contempt of the world, at least when they see it every where rejected: being prevented with this prejudice, they are more loath and slow to believe. Therefore so often as we see such waywardness of the world, yet let this admonition keep us in the constant obedience of the same, that it is the truth which came from God. When he saith, that no man receiveth it, his meaning is, that there are very few and almost none that are faithful, if they be compared unto the huge multitude of the wicked.  
33 And he that received his testimony▪ Hear he exhorteth and encourageth the godly to embrace the doctrine of the Gospel without fear. As if he should say, that there is no cause why they should be ashamed of their smallness of number, sithence they have God to be the author of their faith, who alone is abundantly sufficient for us like unto all. Therefore although the whole world doth discredit the gospel, yet this ought not to keep back the godly from subscribing unto GOD. They have also that wherein they may quiet and pacify themselves, when as they know that to believe the gospel, is nothing else then to subscribe unto the Oracles of God. In the mean while we gather that this is the property of faith to lean unto God, and to be established in his word, For there can be no subscription unless God do speak first. By which doctrine faith is not only distinguished from all man's inventions, but also from an uncertain and doubtful opinion. For it must be answerable unto the truth of God which is exempted from all doubting. Therefore as God cannot lie, so it is an absurd thing for the faith to waver. Being armed with this defence, we shall continue victorers continually, with what engines soever Satan do go about to trouble and shake us. Out of this place also are we taught how acceptable a sacrifice faith is before God. For as he maketh most account of his truth, so we cannot do him any greater worship, then whilst that by our faith we profess that he is true: then do we give him his due honour. So men cannot do him any greater injury than when they do not believe the gospel. For he cannot be spoiled of his truth, but that all his glory and majesty must be abolished. And his truth is after a sort shut up in the gospel, and he will have the same known there. Wherefore the unbelievers leave nothing for God so much as in them lieth: not that their impiety doth any whit impair the credit of God, but that as much as in them lieth, they reprove, and accuse him of vanity. Unless we be more than stony, this so excellent a title, wherewith faith is adorned, aught to kindle in our minds the most fervent desire of the same. For what great honour is this whereunto God doth vouchsafe to extol miserable wretches, that they who are by nature nothing else but lying and vanity, should be accounted meet to approve with their subscription the holy truth of God.  
34 For whom God sent. He confirmeth the sentence next going before. For he showeth that we have truly to deal with God, when as we receive the doctrine of Christ: for Christ came from none other save only from his heavenly father. Therefore it is God alone that speaketh by him. And truly we give less honour unto the doctrine of Christ, them we ought if we doubt to acknowledge it to be divine. Not by measure. This place is expounded two manner of ways: for some do extend it unto the common dispensation, that God, who is the fountain of all good things which can never be drawn dry, is not emptied when he poureth out his gifts upon men abundantly. They which take water out of any vessel to distribute it, do at length come unto the bottom: but we need not to fear any such thing in God: for the abundance of his gifts shall never be so large, but that he can exceed the same whensoever he will, with new liberality. This exposition seemeth to have some colour, because the sentence is indefinite, yet do I rather follow Augustine, who doth interpret this to be spoken of Christ. Neither ought this to be any let, that there is as yet no mention made of Christ in this member, seeing that the last member doth take away all doubtfulness, where that is restrained unto Christ, which might seem to be spoken generally of many. For without doubt these words are added expositively, that the father hath given the son all things into his hand because he loveth him: Therefore they are to be read in one text. And the word of the presentence doth signify a continual act. For although he was once endowed with the spirit according to the chiefest perfection, and yet notwithstanding he floweth continually as out of a fountain, far and wide, he is therefore not unfitly said even now also to receive of the father. But and if any man had rather expound it simply, the alteration of the tense is not strange in such verbs. Now the sense is manifest, that the spirit was not given Christ by measure, as if the faculty and store of that grace wherein he excelleth were limited by some measure as Paul teacheth 1. Cor. 12. 7. and Eph. 4. 7. that the spirit is given every man, according to the measure of the giving, so that none aboundeth unto the full. For seeing that this is the mutual bond of brotherly participation, that no man be sufficient for himself apart, but that one have need of another: christ differeth from us in this, that the father hath powered out upon him the infinite abundance of his spirit. And truly the spirit must remain in him without measure, that we may all receive of his fullness, as it was said in the first chap. And to this end tendeth that which followeth immediately after, that the father hath given all things into his hand. For john doth not only in these words show forth the excellency of Christ, but also the end and use of that plenty wherewith he is endowed: namely, that being appointed as an arbitrator of his father, he may distribute unto all men as it seemeth good unto him, and is expedient for them: as Paul doth declare more at large in the 4. chap. unto the Ephesians, which I cited of late. Therefore how much soever God doth enrich his children diversly, this is proper to Christ alone, to have all things in his hand.  
35 The father loveth the son and hath given all things into his hand.  
36 He which believeth in the son hath eternal life: and he that believeth not the son, shall not see life, but the wrath of God abideth upon him.  
35 The father loveth the son. But what meaneth this reason? Doth he hate all other men? We may easily answer, that he entreateth not of the common love, wherewith God loveth men whom he hath created or other his works, but of that singular & particular love, which beginning at the son doth flow unto all creatures. For this love wherewith embracing his son, he embraceth us also, doth cause him to impart unto us all his good things by his hand.  
36 He which believeth in the son. He added this, that we may not only know that we must ask all good things of Christ, but also understand and know the manner how to enjoy them. Furthermore, he teacheth that this enjoying consisteth in faith: and that not without cause, forasmuch as we possess thereby Christ, who bringeth with him both righteousness, and life the fruit of righteousness. And whereas faith in Christ is called the cause of life, we do thereby gather that life is contained in Christ alone, and that we are made partakers thereof only through the grace of Christ. But all men do not agree concerning this point how the life of Christ cometh unto us. For some men do understand it thus, because through believing we receive the spirit which doth regenerate us unto righteousness, we do obtain salvation by such a kind of regeneration. And although I confess this to be true, that we are renewed by faith that the spirit of God may rule us, yet I say that the free remission of sins is first and foremost to be considered, whereby we are made acceptable unto God: and also I say that all the hope of salvation is both grounded and doth consist in this alone: because righteousness can by no other means be imputed unto us before God, save only whilst that he doth not impute unto us our sins. But he which believeth not. As he set before us life in Christ, that the sweetness thereof might allure us: So now he condemneth them unto eternal death whosoever do not believe Christ. And by this means doth he amplify the benefit of god, when he telleth us that there is no other way to escape death, save the deliverance which we have in Christ. For this sentence dependeth hereupon that we are all lost in Adam. And if it be the office of Christ, to save that which was lost, they do worthily abide in death, who refuse the salvation which is offered in him. We said of late that this doth properly appertain unto those who do reject the Gospel which is revealed unto them. For although all mankind be wrapped in the same destruction, yet there remaineth a heavier and double vengeance for those who refuse Christ their deliverer. And doubtless the intent of the Baptist was this, by denouncing death to the unbelievers, to prick us forward unto the faith of Christ.  
Furthermore, it is manifest that all that righteousness which the world doth think it hath▪ without Christ, is condemned and brought to nought by these words. Neither is there any cause why any man should object, that this is unjust dealing that those who are otherwise godly and holy, should perish for this cause, because they do not believe. For in vain is there any holiness feigned to be in men besides that which is given them of Christ. He putteth this phrase to see life, in steed of to enjoy life. And to the end he may the better declare that there remaineth no hope for us, unless we be delivered by Christ, he saith that the wrath of GOD abideth upon the unbelievers.  
Although that which Augustine doth teach, doth not much displease me, that is, that he used this word (abide) that we may know that we are appointed unto death even from our mother's womb, because we are all borne the children of wrath. At least I do willingly admit such a kind of allusion, so we hold that that is the true and plain meaning which I have set down, that death doth so lie upon all unbelievers, & doth so keep them down, that they can never escape. And truly although the wicked and reprobate be condemned naturally, yet do they bring upon themselves another death through their infidelity. And to this end is there power given to the ministers of the gospel to bind. For this is the just vengeance which besalleth man's stubbornness, that they should bind themselves with the bonds of death, who shake of the wholesome yoke of God.   

Chap. 4.  
1 THerefore after that the Lord knew that the Pharisees had heard that jesus did make and baptise more disciples than john,  
2 (Although jesus himself did not baptise but his disciples)  
3 He left judea and went again into Galilee.  
4 And he must needs go through Samaria.  
5 Therefore he came into a city of Samaria, which is called Sichar, nigh to the field which jacob gave to his son joseph.  
6 And there was the Well of jacob: and jesus being weary of his journey did sit down thus upon the Well, for as much as it was almost the sixth hour.  
7 There came a woman of Samaria to draw water: jesus saith unto her, give me drink:  
8 (For his disciples were gone away into the city to buy meat.)  
9 The woman of Samaria saith unto him, how is it that thou seeing thou art a jews dost ask water of me, which am a Samaritane? For the jews meddle not with the Samaritans.  
1 Therefore after that he knew. The Evangelist being now about to entreat of the conference, which was between Christ and the Samaritane, doth first of all set down the cause of his journey. For seeing that he knew that the Pharisees were evil affected, he would not put himself in danger of their fury before the time. This was the cause why he departed out of judea. So that he giveth us to understand that Christ came not of set purpose into Samaria, that he might dwell there: but because those that went into Galilee, must needs go through it. For it was meet and requisite for him that he should be occupied in gathering together the sheep of Israel, until such time as he should open a gate for the gospel by his resurrection.  
Therefore whereas he vouchsafed to impart his doctrine unto the Samaritans, it was an extraordinary thing, and (that I may so speak) a thing that came by chance. But why did he go aside into Galilee, as if he would not be known, which thing was most of all to be wished? I answer, he knew what to do, and he did so use the opportunity of time that he did not miss or let slip one minute. Therefore he would finish his course in order, and with such moderation as became him: where by we are also taught that we must so frame our minds, that we be not terrified with any fear, but that we go forward in our duty, and that we be not too rash to pull down danger upon our own heads. Furthermore,, they shall keep this mean as becometh them, whosoever shall be diligent in their vocation. For they shall follow the Lord even through the midst of death, and shall not cast away themselves rashly: but shall walk in his ways. Therefore let us remember that we must go no further than our vocation doth require. The Evangelist saith that the Pharisees were Christ his enemies: not that the other Scribes were his friends: but because this sect did at that time reign, and they did most of all rage under the pretence of a godly zeal. The question is, whether they did envy Christ for having more disciples or no, because being more bend toward john, they did study to maintain his dignity and fame. The words carry another meaning, for whereas they were before grieved with this that john should gather disciples unto him, this did more ne●le their minds, when as they saw that there came more unto Christ, then did before unto john. And after that john had professed that he was nothing else but the crier of the son of God, there began to be greater resort unto Christ, and he had now well finished his function. So that he did resign up to Christ by little and little the office of teaching and baptising.  
2 Although jesus himself did not baptise. That it called Christ his baptism, which he did by the hands of other: that we may know that baptism is not to be esteemed according to the person of the minister, but that the whole force thereof dependeth upon the author, in whose name, and at whose commandment it is bestowed. Whence we do gather singular consolation, whilst that we do know that our baptism is of no less force to wash and renew us, then if the son of God had given us it. And doubtless he did of set purpose abstain from the external administration of the sign, whilst that he was conversant in the world: that he might make it known unto all ages, that baptism doth lose no whit of his force, whilst that it is ministered by a mortal man. To be brief, Christ doth not only baptise us inwardly with his spirit, but we must make like account of the sign itself which we receive at the hands of mortal man, as if Christ himself reaching his hand out of heaven, did stretch the same out unto us. And if that be the baptism of Christ, which is given by mortal man, what manner person soever the minister be, it shall not cease to be Christ's. And this is sufficient to refute the Anabaptistes, who affirm that baptism is corrupted by the vice of the minister, and for this dotings sake do they trouble the Church. Like as Augustine used the same argument very fitly against the Donatists.  
3 Which is called Sichar. Jerome in the Epitaph of Paula doth think that it is corruptly read thus, whereas it is rather to be read Sichem. And truly it is manifest that this latter is the ancient and true name. But it is likely that the word Sichar was in use in the Evangelist his time. We agree concerning the place, that it was a city situated in the side of the mountain Gari●in, the inhabitants whereof were murdered traitorously by Simeon and Levi, 
Goe 34. 29.  and which Abimelech an inhabitant thereof and borne in the same, did afterward make level with the ground. But the commodity of the place was so great, that the city was built the third time, 
judg. 9 45.  which in Hieroms time they called Neapolis. And the Evangelist putteth the matter out of doubt, by adding so many circumstances. For it appeareth out of Moses, Gen. 48. 22. jos. 24. 32. where that field was which jacob gave to the sons of joseph. And also all men do grant that the mountain Garizin was nigh unto Sichem. We will declare anon that there was a temple built there. And moreover it is questionless that jacob and his family dwelled there long time: forasmuch as he did also buy a possession there, contrary to the custom of the fathers, that he might dwell quietly.  
6 And jesus being weary of his journey. He did not feign that he was weary, but he was weary indeed. For to the end he might be the more bend to take pity upon us, and to be sorry for us, he took upon him our infirmities: as the Apostle teacheth, Hebrews 4. 15. Hereunto appertaineth the circumstance of time. For it was no marvel that being weary & thirsty, he rested himself at the Well about the mid time of the day. For seeing that the day from the rising of the Sun until the going down thereof was twelve hours long, the sixth hour was noon. When he saith that he sat thus, he doth as it were express the gesture of a weary man.  
7 Give me to drink. In that he asked water of the woman, he doth it not simply for this cause, that he may have some matter to teach her: for thirst did enforce him to desire to drink. But this could not hinder him from using that opportunity to teach which he had gotten: because he preferreth the woman's salvation before his own necessity. Therefore forgetting his thirst, as though he had had leisure and opportunity to talk, to the end he may instruct her in true godliness, he passeth cunningly from visible water unto the spiritual water: and he watereth her mind with the heavenly doctrine, that denied to give him water.  
9 How is it that thou, seeing thou art a jewe. This is an exprobration, where in she requiteth the common contempt of her nation. It is well known that the Samaritans were a rascal kind of people gathered together of aliens. And the jews did for good causes hate them, because they had corrupted the worship of God and did retain many perverse and corrupt rites. Yet notwithstanding it is questionless, that the jews did for the most part cloak their carnal hatred, with the zeal of the law. For ambition and envy was of great force with many, & that did more grieve them that the country which was appointed for them, was possessed by the Samaritans, then that the worship of God was violated. Notwithstanding there was just cause of disagreement, if sobeit, their affections had been rightly framed. Therefore when Christ sendeth his disciples to preach the Gospel first, he forhiddeth them to turn aside unto the Samaritans. Mat. 10. 5. But this woman doth that which is engrafted almost in all men. For because we are desirous to have some account made of us, we can hardly suffer ourselves to be despised. So that this is the common disease of our nature, that every man would have his vices to please other men. But and if any man do reprove us and find fault with our vices, we are by and by angry with one as well as with another. Let every man examine himself and he shall find this seed of pride in his mind, until such time as it shall be rooted out by the spirit of God. Therefore this woman because she knew that the superstitions of her nation were condemned amongst the jews, doth deride them in the person of Christ. Whereas it followeth by and by that the jews had no dealings with the Samaritans, I think it was the woman that said so. Some do think that the Evangelist doth put it in by way of exposition. And truly it skilleth not much whether sense you choose: but me thinks it agreeth very well, that the woman doth flout Christ after this sort. What? Is it lawful for thee to ask drink of me, seeing that you account us so profane? If any man had rather expound it otherwise, I contend not: but it may be that the jews did abhor the Samaritans more than they should. For as we have said that they abused the false colour of zeal, so it was an easy matter for them to pass measure. As it befalleth all those most commonly who suffer themselves to be led with wicked affections.  
10 jesus answered and said unto her, if thou didst know the gift of God, and who it is, that saith unto thee, give me drink: thou wouldst have asked of him, and he should have given thee the lively water.  
11 The woman saith unto him. Sir, thou hast neither any thing to draw withal, and the Well as deep. From whence then hast thou that lively water?  
12 Art thou greater than our father jacob who gave us the Well, and he himself dra●nke thereof, and his sons and his flocks?  
13 jesus answered and said unto her, Every one which drinketh of this water shall shirst again:  
14 But he that shall drink of the water which I shall give him, he shall not be a thirst again for ever: but the water which I shall give him shallbe made in him a well of water, leaping out into eternal life.  
15 The woman saith unto him. Sir, give me this water that I may not thirst, and that I may not come hither to draw.  
10 jesus answered. Christ having now taken an occasion beginneth to preach of the grace and power of his spirit, and that before a simple woman, which was altogether unworthy, to have him to talk to her. Certainly, it was a wonderful example of his goodness, for what was there in this wretched woman, that of an harlot she should suddenly be made a disciple of Christ the son of God? Although he showed the like token of mercy in us all. All woman truly are not whores, all men are not distained with some heinous offence: but what excellency can any of us bring forth, for which he should have vouchsafed to bestow upon us his heavenly doctrine, and the honour of adoption? Neither came it to pass by chance that he talked with such a person: for the Lord doth show unto us as under a type, that he doth not chose them for their worthiness, to whom he doth impart the doctrine of salvation, and truly this seemeth to be a wonderful purpose at the first fight, that he did pass over so many great men in jury, and did in the mean season talk familiarly with this woman. But it was requisite that in her person should be expressed, how true that saying of the Prophet is, isaiah 65. 1. I am found of those that sought me not: I have openly appeared unto these that asked not after me: I said unto those that inquired not, behold I am here. If thou didst know the gift of God. I do reed these two members, If thou didst know the gift of God, and, who it is that talketh with thee, so distinctly, that the latter is as it were an interpretation of the former. For this was a singular benefit of God, to have Christ present, who brought with him everlasting life. The sense shallbe more plain, if in steed of the copulative conjunction you put the expositive particle: If thou didst know the gift of God: namely, who it is that talketh with thee. And in these words we are taught, that we do then know who Christ is, when we understand what the father hath given us in him, and what good things he himself offered unto us.  
And this knowledge beginneth at the feeling of our own poverty. For a man must first, be touched with his maladies, before he will seek remedy. And therefore the Lord inviteth not the drunken but the dry, not the full but the hungry, that they may eat and drink. And to what end should Christ be sent unto us with the fullness of the spirit, unless we were empty? But as he hath profited much, who feeling his want doth now acknowledge what great need he hath of another man's help: so it were not enough to groan under miseries, unless the hope of ready help were added thereunto. Because by this means, we should do nothing else but pine away with sorrow, or rather (which thing befalleth the papists) kill ourselves with an unprofitable & superfluous wearisomeness, with running hither and thither. But so soon as we once see Christ, we do not wander any more in vain, to seek remedy there, where there is none to be found, but we go straightway unto him. Therefore this is the true and profitable knowledge of the grace of God, when as we know that the same is offered unto us in Christ, and that it is reached unto us by his hand. Christ doth also tell us how effectual the knowledge of his good things is, which doth prick us forward to desire them, and doth inflame our minds, If thou didst know, (saith he) thou wouldst have asked. Furthermore, the drift of the words is nothing obscure: for his intent was to sharpen the woman's desire, lest that she should lightly reject the life which was offered her. He should have given thee lively water. In these words Christ doth testify, that if our petitions be directed unto him they shall not be void. And truly, without this hope all the desire to ask should wax cold. And seeing that Christ doth prevent those that come up to him, and is ready to satisfy them all, there remaineth no longer any place for sluggishness or linger. But there is no one that would not think that this is spoken to us all, unless every man's unbelief did hinder him. And although he translated this word water unto the spirit according to the thing that is present, yet this Metaphor is usual enough in the scriptures, and hath very good reason: for we are as dry & barren ground: there is no juice nor sap in us, until such time as the Lord doth water us with his spirit. The spirit is called else where pure water, but in another sense namely, because it wipeth away and purgeth the blots and filth whereof we are full. But in this and such like places, the secret quickening whereby he restoreth us to life, defendeth and finisheth the same, is spoken of. Some there be who expound it of the doctrine of the Gospel: whereunto I confess this name doth agree.  
But I do think that Christ doth under this comprehend all the whole grace of renovation. For we know he was sent to this end that he might bring a new life. Therefore in my judgement his meaning was to set water against the want of all good things wherewith mankind is oppressed and troubled. Furthermore, he doth not only call it living water of the effect, as being quickening water, but he alludeth also unto the divers sorts of waters. Therefore it is called lively, because it floweth out of a living fountain.  
11 Sir, thou neither hast any thing to draw with. As the Samaritans were despiced of the jews, so they did despice them again. Therefore this woman doth at the first set light by Christ, and so consequently doth flout him, she knew well enough that Christ doth speak figuratively: but she requiteth him with a contrary figure, as if she should say that he promiseth more than he is able to perform. Then secondly she accuseth him of arrogancy, because he preferreth himself before the holy patriarch jacob. jacob, saith she, was contented with this well both for his own use and the use of all his family: hast thou better water? It doth sufficiently appear how corrupt this comparison is, even by this, because she setteth the servant against the master, and a dead man against the living God, and yet how many do at this day fall into the same vice? Wherefore we must take good heed that we do not extol men's persons so high, that they darken the glory of God▪ Truly the gifts of God are reverently to be reverenced, wheresoever they appear. Therefore it is meet that we honour men who excel in godliness, & are endued with other rare gifts, but yet so far forth that God do always surpass all, that Christ with his Gospel may shine and be seen: for all the brightness and gorgeousness of the world must yield unto him.  
We must also note that the Samaritans did falsely boast, that they were the Progeny of the holy fathers. So at this day the Papists, whereas they are bastards, and an adulterous seed, do most proudly brag of the fathers, and do mock and taunt the lawful children of God. Although the Samaritans had come of jacob according to the flesh, yet because they were altogether grown out of kind, and alienated from true godliness, this had been a wrong kind of boasting. Now whereas they are Cuthites by their original, or at least gathered together of the profane Gentiles, yet they do not cease falsely to pretend and use the name of the holy patriarch: but this was to no end. So must it needs befall all those who do wickedly rejoice in the light of men, they must be deprived of the light of God, and have no fellowship with the holy fathers, whose title they did abuse.  
13 Every one which drinketh of the water. How small effect soever Christ doth see his doctrine take, and so consequently to be mocked, yet doth he proceed more plainly to expound that which he had said. For he setteth down the use of both waters, that the one serveth the body for a time: the force of the other is perpetual in the quickening of the soul. For as the body is subject to corruption, so the helps wherewith it is fostered must be frail and brittle, that which quickeneth the soul must needs be eternal. And that is not contrary to the words of Christ, that the faithful are inflamed with a desire of more plentiful grace, even unto the end of their life. For he doth not mean that we do drink the first day so much as will serve us, so that we have need of no more. But his only meaning is this, that the holy spirit is a fountain, which runneth continually: so that they need not to fear, that they shall wither away who are renewed with the spiritual grace. Therefore although we be a thirst during our whole life, yet is it certain that we have drunken the spirit not for one day only, or a short time: but that flowing continually, he may never forsake and fail us. So that the faithful are a thirst during their whole life, and that vehemently: yet in the mean while they abound with lively joys: because how little grace soever they have received, the same doth quicken them continually, so that they are never altogether dry. Wherefore this sufficiency is not set against desire, but only against dryness, which thing is more plainly expressed in the words next following: It shall be 〈…〉 contain of water leaping our unto eternal life. For there is a continual 〈◊〉 signified, which cherisheth in them in this mortal life, heavenly eternity. Therefore the grace of Christ doth not flow unto us for a short time, but doth power out itself even unto blessed immortality: because it ceaseth not to flow until the uncorruptible life which it doth begin, be thoroughly made perfect.  
Give me this water. It is questionless that the woman doth know well enough that Christ doth speak of the spiritual water: but because she despiseth him, she counteth all his promises as good as nothing. For doctrine can have no passage, so long as he that speaketh is not of any authority amongst us. Therefore the woman doth interrupt him by the way, as if she should say, thou makest great brags: but I see nothing: if thou canst do any thing let me see it indeed.  
16 jesus saith unto her, go, call thy husband, and come hither.  
17 The woman answered, and said unto him, I have no husband. jesus said unto her, thou hast said well, I have no husband,  
18 For thou hast had five husbands, and he whom thou now haste is not thy husband: this said, ● thou truly.  
19 The woman saith unto him, Sir, I see that thou art a Prophet,  
20 Our fathers worshipped in this mount: and ye say that jerusalem is the place where men ought to worship.  
21 jesus saith unto her, woman believe me, the hour cometh whenas neither in this mountain, neither as jerusalem yet shall worship the father.  
16 Call thy husband. This seemeth to appertain nothing unto the matter. Yea, some man may think, that Christ being discouraged and abashed with the frowardness of the woman, doth turn his talk unto some other matter: but it is not so. For when he saw that she did flout and taunt that which he said, he applied a meet medicine unto this in a lady. For he striketh the woman's conscience with the feeling of her sin. And again this is an excellent token of mercy, that he draweth her almost against her will, who would not come willingly. But that which I have already touched is chief to be noted, that they must be wounded with the feeling of their sin, who are too careless and almost dull. For such will make but small account of the doctrine of Christ, until such time as being cited to appear before the judgement seat of god they be then compelled to fear him as their judge, whom they did despice. After this sort are all those to be handled, who doubt not to gainstand the doctrine of Christ with their ruffianly brabbling, that they may perceive & know that they shall not escape scotfree for this. Furthermore, so great is the stubbornness of some, that they will never give ear unto Christ till such time as they be subdued by violence. Therefore so often as we see the oil of Christ to be unsavoury, it must be mingled with vinegar that it may begin to have some taste. Yea, we have all of us need of this. For we are never earnestly affected and moved when Christ speaketh, unless we be awaked with repentance. Therefore if any man will profit aright in the school of Christ, his hardness must be tilled & subdued with the declaration of his own misery, as with a plough. For it is this knowledge only which doth take from us all daintiness that we may not be any longer so bold as to mock God. Therefore if at any time the contempt of the word of God do come upon us, there can be no fit remedy, then if every man do stir up himself to consider upon his sins: that he may be weary of himself, and so being afraid with God's judgement, may be humbled to obey him, whom he did before time despise.  
I have no husband. The fruit of that admonition doth not yet appear whereby he meant to prick forward the woman's mind unto repentance. And truly the drunken love of ourselves doth keep us so fast a sleep, or doth rather make us so dull, that the first prickings cannot awake us. But Christ doth also very fitly cure this slowness, when as he presseth the sore more strongly: for he doth manifestly cast in her teeth her heinous offence. Although I think that he doth not here touch her whoredom only. For in that he saith, that she had five husbands, it is to be thought that that came to pass, because being a wanton & disobedient woman she had enforced her husbands to be divorced. Therefore I expound the words thus, whereas God had joined thee to lawful husbands, thou hast made no end of sinning, until such time as being made infamous through more divorcements, thou didst set forth thyself to be a common strumpet.  
19 Syr. I see that thou art etc. Here now appeareth the fruit of the reprehension, for the woman doth not only modestly acknowledge her fault: but being prompt & ready to hear Christ his doctrine which she had before refused, requireth & craveth the same of her own accord. therefore (as I said even now) the beginning of true aptness to be taught is repentance, it is the opening of the gate to enter into the school of Christ. And the woman teacheth us by her example, that when any teacher is offered us, we must use this opportunity lest we be unthankful toward God, who doth never send his prophets unto us, but he doth as it were invite us unto himself, reaching out his hand unto us. And we must hold that which Paul teacheth, that they are sent unto us of God, who excel in the faculty of teaching. Rom. 10. 15.  
20 Our fathers. It is false which some do think that because the reprehension was troublesome and loathsome, she slid craftily unto some other matter. Nay she rather passeth from the species unto the genus, (or from the particular thing unto that which was more general,) & being taught thoroughly concerning her sin, she will be instructed in the pure worship of god. And this doth she both well and orderly, in that she asketh counsel of a Prophet, lest she err in worshipping God. In like sort as if she did inquire of god himself after what sort he would be worshipped. For there is nothing more perverse, then at our own pleasure to feign divers kinds of worshippings without the word of god. Furthermore, we know well enough that there was a continual strife between the jews and the Samaritans concerning the rule of right worshipping. For although the Cuthites & other strangers, who were carried into Samaria when the ten tribes were exiled, being enforced with stripes, did take upon them the rites of the law, and did profess that they worshipped the God of Israel (as we read 2. King. 10. 27.) yet was religion lame and many ways corrupted amongst them, which the jews could not away with. But the contention waxed more hot after the building of the temple in mount Garizin, which Manasses the son of john the chief Priest and jaddi his brother did build at such time as Darius the last king of the Persians did hold judea by the hand of Sanabales the governor.  
For Manasses having married the Duke's daughter, to the end he might be no whit inferior to his brother, he made himself priest there, and did allure and draw unto him with rewards all the revolts he could: As josephus writeth in his eleventh book of Antiquity. And that which is accounted a solemn thing amongst the forsakers of true godliness, to defend themselves with the examples of the fathers, that did the Samaritans then, as we may gather out of the woman's words, Our fathers, saith she, worshipped in this mount. Certain it is that they were not persuaded with cause to offer sacrifice there: but after that they had erected a perverse kind of worship there, there followed stubbornness, which was ready enough to catch all cloaks. I grant in deed that light persons are stounge and pricked sometimes with a foolish zeal as with a wasp, so that they do straightway without judgement take that for an example which they have heard holy men did. But that other vice is more common to paint their errors with the facts of the fathers. And this may we easily see in Papistry. But because this place doth notably teach us, how disorderly these men deal, who setting apart the commandment of God, do frame themselves according to the example of the fathers, we must note how many ways the world is wont to offend in this point. For it oftentimes falleth out that the greater sort do follow those as fathers who are not to be accounted fathers. So at this day we see that when the Papists do with full mouth babble of the fathers, they give no place to the Prophets and Apostles: and when they have named a few that are worthy of honour, they huddle up a great company of men like to themselves, or else descend unto more corrupt times, wherein although so gross barbarism had not so much gotten the upper hand, yet religion and doctrine were very much corrupted. Therefore we must diligently note the difference, that none be accounted fathers save those who we know well are the children of God: and secondly, those who have deserved this degree of honour for the excellency of their godliness.  
Moreover, men do oftentimes offend in that, that they establish a common law out of the father's facts. For the common people doth think that they do not give due honour unto the fathers, unless they exempt them out of the number of men. So that whilst that we do not remember that they were but men, that might err, we mix vice with virtue, hand over head, whereupon followeth most wicked confusion in the manner of living. For seeing that all men's actions are to be examined according to the rule of the law, we make the balance subject to his weights.  
Finally, whereas the imitating of the fathers, is so much esteemed, the world doth think that it doth offend freely after them. The third vice is wicked emulation: namely, when as being neither endowed with the same spirit, nor furnished with the same commandment, we take that for an example which some one of the fathers hath done. Like as if some private man should with the sword revenge the injuries of his brethren, 
Exo. 2. 12.  because Moses did this: if any private man should punish whoremongers, 
Num. 25. 8  because Phinees did this. Heereuppon did rise that fierce and cruel fury to kill their own children (as many do think) because the jews would be like to their father Abraham. As though this precept were general, 
Gen. 22. 2.  Offer up thy son Isaac: and not rather a particular trial of one man. It is pride and too much trust in men selves, which for the most part bringeth forth such emulation, whilst that men do arrogate to themselves more than they ought, & every man is not contented with his own measure. In the mean season the fathers have no true followers, but a great many Apes. And they also who shall thoroughly weigh with wisdom the writings of the ancient fathers, will confess that the greatest part of Monkery did flow from this fountain. Therefore unless we will err willingly, we must always take heed, with what spirit every man is endowed, what every man's calling requireth, what is meet for every one, and what is given every man in charge, Like unto this third vice is there an other: namely, the confusion of times, whilst that the posterity being occupied in the examples of the fathers, do not think that there is another manner of working and doing prescribed them of the Lord. We may thank this ignorance for the infinite heap of ceremonies, wherewith the Church was overwhelmed in time of Popery. Immediately after the beginning of the Church men began to offend in this point, because the foolish following of judaisme was of greater force than it should have been. The jews had their sacrifices: lest the Christians should want such pomp, they invented a rite to offer up Christ. As if the estate of Christ's church should have been ever a whit the worse, if all such shadows had ceased, whereby the brightness of Christ might be darkened. But madness ran further afterward, and raged without measure. Therefore lest we err in this point, we must always take heed unto the present rule. In times past perfumes, lights, holy garments, the altar, vessels, and such like rites did please God: namely, because there is nothing more acceptable or precious in his sight, than obedience.  
Now after Christ his coming the order was changed. Therefore we must consider what he appointeth us to do in the gospel: lest we do rashly follow that which the fathers observed under the law. For that which was then a godly keeping of holy rites, should at this day be wicked sacrilege. This deceived the Samaritans, because they did not consider in the example of jacob what difference there was in the time, It was lawful for the patriaks to erect altars every where, because the place was not yet ordained, which the Lord did afterward choose: but after that God had given commandment that the temple should be builded in the mount Zion, that former liberty ceased. In this respect Moses said. Deut. 12. 8 After this ye shall not do every one that which seemeth good in his own eyes: but only that which I command you, For after that the Lord gave the law, he tied the right worshipping of himself unto the decrees of the law, whereas the custom was before more free. With the like cloak did they cover their fact who worshipped in Bethel. For jacob offered a solemn sacrifice there. But after that the Lord had appointed the place at jerusalem, it was no longer Bethel, but Bethaven.  
Now we see what was the state of the question. The Samaritans did take the example of the fathers for a rule: the jews were grounded in the commandment of God. Although this woman had hitherto observed the custom of her nation, yet is she not contented therewith. Understand here by worship not all manner of worship: (for it was lawful for them to pray daily every where) but that whereunto sacrifices were annexed, that it might be a public & solemn profession of religion.  
21 Believe me woman. In the first part of his answer he doth briefly abolish the ceremonial worship, which was instituted under the law. For seeing that he saith that the hour is at hand which hath no proper and peculiar place of worshipping, he giveth us to understand that that was temporal which was instituted by Moses, & that now is the time when the wall of separation shallbe taken away. By this means he extendeth the worship of God farther, being delivered out of the former straits, that even the Samaritans may be made partakers thereof. When he saith that the hour doth come, he putteth the presentence instead of the future: notwithstanding the meaning is, that the abrogation of the law is now at hand, as concerning the temple and the priesthood & other external rites. In calling god father, he seemeth by the way to set him against those fathers whereof the woman had made mention, as if he should say, that god is a common father for all men: so that he may now be worshipped every where without any difference of places or countries.  
22 You worship you know not what, we worship that which we know, because salvation is of the jews.  
23 But the hour cometh and now is when the true worshippers shall worship the father in spirit and truth, for the father requireth to have such to worship him.  
24 God is a spirit, and they that worship him must worship him in spirit & truth.  
25 The woman saith unto him, I know that the Messiah shall come who is called Christ, therefore when he shall come he shall tell us all things.  
26 jesus saith unto her, I am he that talk with thee.  
Now he doth more at large expound that which he touched briefly concerning the abrogating of the law. Yet doth he divide the sum of his speech into two members in the former he condemneth the manner of worshipping god used among the Samaritans, of superstition & error: and doth testify that the jews did worship God well and lawfully. He addeth the cause of the difference, because the certainty of the worship which the jews used, did appear unto them out of the word of God: but the Samaritans had no certainty from the mouth of God. Secondly, he declareth that the rites which the jews kept hitherto, should shortly have an end.  
22 You worship that which you know not. A sentence worthy to be remembered, wherein we are taught that we must assay nothing rashly and by chance in religion: because unless knowledge be present, we do not any longer worship God, but a false imagination or ghost. Therefore by this thunderbolt are thrown down all good intents, as they call them. For we know that men can do nothing else but err when their own opinion doth rule them without the word of God or his commandment. For Christ taking upon him his country's cause and person, doth teach that the jews do much differ from the Samaritans. Why so? Because of them cometh salvation, saith he. By which words, he giveth her to understand that they do exceed them in this one point, because God had concluded the covenant of eternal salvation with them. Some do restrain it unto Christ, who came of the jews. And truly sithence that all the promises of God are sure and certain in him, there is no salvation save only in him. But because it is out of doubt that Christ doth prefer the jews for this cause, because they do not worship any unknown power but one God, who revealed himself unto them, and who hath adopted them to be his people: by this word salvation must be understood that wholesome manifestation, which they had by the heavenly doctrine. But why doth he say, that it is of them, when as it is rather committed to them that they alone might enjoy it? He alludeth in my judgement, 
Esay. 2. 3.  unto that which was foretold by the Prophets, that there should a law come out of Zion. For they were separated for a time from other people upon this condition: that the pure knowledge of god might at length flow from them unto the whole world. Notwithstanding this is the sum, that God is not worshipped aright, unless he be worshipped according to the certainty of faith, which must needs proceed from the word of God: whereupon it followeth that they fall away unto idolatry, whosoever they be, that depart from the word of god. For Christ doth in plain words testify, that an idol or vain fiction is set up instead of God, where men are ignorant of the true god: & he doth condemn all those of ignorance unto whom god hath not revealed himself. For so soon as we are once destitute of the light of his word, darkness & blindness do reign. And we must note that when the jews had broken the covenant of eternal life with their unfaithfulness, which was established with their fathers, they were deprived of that treasure, which they kept then as yet: for they were not as yet driven out of the church of God. Now seeing that they deny the son they have nothing to do with the father. The same must we think of all those, who have fled from the pure faith of the gospel, unto their own & inventions. Howsoever they flatter themselves in their stoutness, who worship god according to their own mind, or men's traditions, yet this one voice thundering out of heaven, doth overthrow whatsoever divine & holy thing they think they have: You worship that which you know not. Therefore to the end our religion may be approved of God, it must needs lean unto the knowledge conceived out of his word.  
23 But the hour cometh and now is. The latter member concerning the abrogation of the legal worship followeth. When he saith, that the hour cometh or shall come, he teacheth that the order delivered by Moses shall not be perpetual. Heb. 9 10. When he saith, that the hour is now, he maketh an end of the ceremonies: and so he telleth her that the time of reformation is fulfilled. In the mean while he alloweth the Temple, the Priesthood and all rites annexed thereunto, as touching the use of the time past.  
Furthermore, to the end he may declare that God will neither be worshipped at jerusalem, nor in mount Garizin, he taketh unto himself a deeper principle: namely, that the true worship of him consisteth in the spirit. For thereupon it followeth that he is rightly called upon every where. Yet first of all here may a question be asked, why and in what sense the worship of God is called spiritual? To the end we may understand this, we must note the opposition between the spirit and the external figures, as between the shadows and the truth. Therefore the worship of God is said to consist in the spirit, because it is nothing else but the inward faith of the heart, which bringeth forth invocation: secondly, the purity of conscience, the denial of ourselves, that being given to obey God, we may be unto him as holy sacrifices. hereupon ariseth another question: whether the fathers did worship him spiritually under the law or no? I answer, seeing that God is always like to himself, he allowed no other worship from the beginning of the world, save the spiritual worship, which was agreeable unto his nature. Which thing Moses doth sufficiently testify, who doth in many places declare, that the end of the law did tend to no other end, but that the people should cleave unto God, with faith and a pure conscience. And the prophets do more clearly express the same, when as they sharply inveigh against the hypocrisy of the people: because they thought they had satisfied God, after they had offered their sacrifices, and executed that external pomp. It is no need to infer many testimonies here which are common every where, yet are there most notable places before all other in the fifty Psalm, the second of Isayas, verse the fifty eight, and threescore and sixth, Micheas the fift, Amos the seventh. But the worship of God was in such sort spiritual under the law, that yet notwithstanding being entangled in so many external ceremonies, it did seem to smell of some carnal and earthly thing. Therefore Paul calleth the ceremonies the flesh, and the beggarly elements of the world. In like sort the Author to the Hebrews saith, 
Gal. 4. 9  that the old sanctuary with his appurtenances was earthly. 
Heb. 9 1.  Therefore we may fitly say, that the worship of the law was in his substance spiritual: in respect of the form it was after a sort carnal and earthly. For all that way was shadowish, the truth whereof appeareth now plainly.  
Now we see wherein the jews did agree with us, and wherein they did dissent from us. God would in all ages be worshipped with faith, prayers, thanksgiving, pureness of heart, and innocency of life, neither was he ever delighted in any other sacrifices, but there were in the law divers additions, so that the spirit and truth did lie hid under divers shadows: but now the veil of the Temple being rend, there is nothing obscure or covered. We have indeed at this day certain external exercises of godliness, whereof our ignorance hath need: but such is their mean and sobriety that they do not darken the plain truth of Christ.  
Finally, we have that plainly expressed, which was shadowed unto the fathers. And this difference was not only confounded in time of popery, but quite overthrown. For there is no less thickness of shadows there, then there was in times passed in time of judaisme. But it cannot be denied that Christ doth here put a manifest difference between us and the jews. Out at what starting holes soever they seek to escape, it is manifest that we are only unlike to the fathers in the external form, because that they worshipping God spiritually, were tied to ceremonies, which were abolished by the coming of Christ. Therefore so much as in them lieth they spoil the Church of Christ of his presence, whosoever do burden the same with an immoderate company of ceremonies. Neither do I pass for these vain colours, that many of the common people have as great need of such helps at this day, as they had in times passed amongst the jews. For we must always respect after what sort the Lord would have his Church to be governed, because he alone knoweth best what is expedient for us. And it is certain, that nothing is more contrary to the order which God hath appointed, than the gross and twice carnal pomp which reigneth in papistry. The shadows of the law indeed did cover the spirit, but these visares do altogether disfigure him. Wherefore we must in no case wink at such filthy and unseemly corruptions. Howsoever crafty men, or those who are too fearful to correct vices, do obecte that these are things indifferent, and that therefore they are indifferently to be taken: truly it is not tolerable that the rule which Christ hath prescribed should be violated.  
The true worshippers. Christ seemeth briefly by the way to touch the stubborness of many which broke forth afterward. For we know how stoutly the jews did defend the ceremonies whereunto they were accustomed. Although this sentence reacheth further. For seeing that he knew that the world would never be free from corruption, therefore he separateth the true and right worshippers from the perverse and feigned. With which testimony being furnished, let us not doubt to condemn the Papists in all their inventions, and to contemn their reproaches. For what need have we to fear, when we hear that this bare and plain worship doth please God, which the papists do contemn, because it is not full stuffed with ceremonies? And what doth the vain pomp of the flesh profit them, whereby (as Christ doth testify) the spirit is extinguished? It appeareth plainly by that which goeth before what it is to worship God in spirit and truth: namely, taking away the shadows of the old rites, simply to retain that which is spiritual in the worship of God. For the truth of God's worship consisteth in the spirit: the ceremonies they were a certain accidental thing. And here we must note again, that truth is not compared with lying, but with the external accession of figures, so that the substance of the spiritual worship is pure and plain (as they say.)  
24 God is a spirit. This is a confirmation drawn from the very nature of God. Seeing that men are flesh, it is no marvel if those things please them which are answerable to their nature. Hereupon it cometh to pass that they invent many things in the worship of God, which being full of vain boasting, have in them no soundness. But it is meet for them first of all to weigh this thoroughly, that they have to do with God, who doth no more agree with the flesh, than fire with water. This one cogitation only ought to suffice to bridle the wantonness of our wit, when as we are occupied about the worshipping of God: that he is so unlike unto us, that those things which please us, do most of all displease him. But admit hypocrites be so blinded with their pride that they are not afraid to make God subject to their will or rather lust: yet let us know that this modesty hath not the lowest room in the worship of God, howsoever we think it pleaseth according to the flesh.  
Furthermore, because we cannot ascend unto his highness, let us remember that we must fet a rule out of his word, whereby we may be directed. The fathers do oftentimes cite this place against the Arrians, to prove the divinity of the spirit: but it is falsely wrested thither, because Christ doth in this place simply affirm that his father is of a spiritual nature, and that therefore he is not moved with frivolous things, as men are wont by reason of their lightness.  
25 The Mesiias shall come. Although religion was unclean and mixed with many errors amongst the Samaritans, yet were there certain grounds which were taken out of the law, imprinted in their minds: as was this of the Messiah And it is likely, that seeing that the woman did gather out of Christ his words that there was an unwonted kind of change at hand, which should befall the Church of GOD, she did straightway call to mind Christ, under whom they hoped for a perfect manifestation of all things. When she saith, that the Messiah shall come, she seemeth to speak of a time that was nigh at hand. And truly it appeareth every where by many arguments, that the minds of all men did then wait for the coming of the Messiah, who should restore things which were miserably destroyed and gone to decay. This is out of doubt, that the woman preferreth Christ before Moses, and all the prophets in the office of teaching. For she comprehendeth three things in a few words: First, that the doctrine of the law was not altogether perfect, but that there were only rudiments delivered there. For unless there had been a farther thing she would not have said that the Nessias should show all things. For there is a secret opposition between him and the prophets, because it is his part and duty to bring the scholars unto the mark, who were but only entered by them and brought into the course. Secondly, the woman declareth that she hopeth for such a Christ, as should be his father's interpreter, a master and teacher of all the godly. Last of all, she showeth that there is no better thing or more perfect thing to be desired then his doctrine: yea, that this is the uttermost mark of wisdom, beyond which it is not lawful to go.  
And would to God that those who boast and brag that they are pillars of the Church of Christ, would but imitate this poor simple woman, that they would rather be contented with the plain doctrine of Christ, then challenge and take to themselves, I wot note what kind of mastership & authority, to bring in their own inventions. For from whence came the religion of the Pope & Mahomet, save only from wicked additions whereby they feigned themselves to fill up the doctrine of the Gospel? As though it were unperfect without such dotings. But whosoever shallbe thoroughly instructed in Christ his school, he shall not seek to himself any other masters, nay he shall in no case admit any other.  
26 I am he that speak with thee. When he confesseth to the woman, that he is the Messiah, without doubt he offereth himself to teach her, to the end he may answer the hope which she had conceived. Therefore it seemeth to me that she desired greater store of doctrine to quench her thirst withal. And he would have such a testimony of his grace to be extant even in a poor woman, to this end, that he might declare unto all men that he did never neglect his office where there was any that was desirous of a teacher. Therefore it is not to be doubted that he will deceive any man whom he shall find to be a ready scholar.  
But as for those who do think much to submit themselves unto him (as we see many proud and profane men) or who do hope for more perfect wisdom from some other, as the Turks and papists. they are worthy being driven about by innumerable delusions, to be drowned in their labyrinth. And in these words, I who speak, am the Nessias, the son of God, he setteth forth the word Messiah as a seal to scale the doctrine of his Gospel. Because we must think that he was anointed of the father, and that the spirit of God rested upon him: that he might bring unto us the message of salvation, 
Isay. 6. 1.  as Isayas doth testify.  
27 In the mean season came his disciples, and they marveled that he talked with the woman, Yes no man said, What seekest thou? Or what speakest thou with her?  
28 Therefore the woman left her water pot, and went into the city, and said unto the men:  
29 Come & see a man, who hath told me all things, which I have done, is not this Christ?  
30 Therefore they went out of the city, and came unto him.  
31 In the mean while his disciples asked him, saying, Master, eat.  
32 But he said unto them, I have meat to eat, which you know not.  
33 Therefore the disciples said amongst themselves, hath any man brought him any thing to eat?  
34 jesus saith unto them, my meat is, that I do his will who sent me, and fulfil his work.  
27 And they marveled. Whereas the Evangelist writeth, that the disciples marveled, there might be two causes which might move them here unto, either because the vileness of the person did offend them, or else because they thought that the jews were defiled, if they did talk with the Samaritans. And although both these things did spring from the godly reverence of their master, yet do they evil in this if they wonder at it as being an absurd thing, that he should vouchsafe to do a poor simple woman so great honour. For why do they not rather look upon themselves? Truly they should find there no less matter to wonder at, that they being silly men and as it were the offscourings of the people, should be extolled unto the highest degree of honour. And yet where as the Evangelist saith that they durst not ask, it is worth the marking. For we are taught by their example that if there be any thing in the words or deeds of God, and Christ, which seemeth strange unto us, we must not immediately give ourselves leave to murmur boldly: but we must rather keep silence with modesty, until such time as that be revealed unto us from heaven, which we know not as yet. Furthermore, the ground work of this modesty is the fear of God and the reverence of Christ.  
28 Therefore she left her waterpot. The Evangelist setteth down this to express the ferventness of her desire. For it is a sign of haste that she returneth into the city leaving her waterpot behind her. And this is the nature of faith, that so soon as we are made partakers of eternal life, we desire by and by to have more companions, neither can the knowledge of God lie buried and idle in men's hearts, but that it will show itself. For that which is in the Psalm 116. 10. must needs be true, I have believed, therefore will I speak. And we must so much the more note the earnestness and gladness of the woman, because only a small sparkle of faith doth kindle them. For she had scarce tasted Christ as yet, whenas she did praise him throughout the whole city. Therefore it shall be a great shame for those who have gone reasonable well forward in his school, to wax sluggish. But this seemeth rather to be worthy of reprehension, that she being ignorant, and not thoroughly and soundly taught, passeth the bounds of her faith. I answer, that she should have dealt very rashly if she had taken upon herself the office of teaching. but now seeing that her only desire is to stir up her citizens to hear Christ speak, we will not say, that forgetting herself, she went beyond her reach, she doth only play the part of a trumpet or bell, that she may invite men unto Christ.  
29 See a man. Because she speaketh in this place doubtingly, she may seem not to have been much moved with Christ his authority. I answer, because she was unfit to entreat of so great mysteries, according to her small talant, she endeavoureth to bring her citizens to, this point, to submit themselves to be taught of Christ. Furthermore, this was a good spur to prick them forward withal, seeing that they knew by a manifest and plain token that he was a Prophet. For sithence that they were not able to judge by doctrine, this inferior preparation was profitable and fit for them. Therefore whilst that they hear that he had opened hidden things to the woman, they gather by this that he is a Prophet of the Lord: which being set down they begin to give ear to his doctrine. Although the woman goeth farther: for she biddeth them consider, whether he be the Messiah or no, being contented with this one thing, if so be it they through her persuasion should seek that which she had already found in Christ, for she knew that they should find more than she did promise. But why doth she lie, in that she saith that Christ had told her all things? I have already said, that Christ did not reprehend her for her whoredom alone, but that in few words more sins which she had committed during her life, were laid to her charge. For the Evangelist doth not recite every sentence, and he taught summarily that Christ did set before her, her former & present life, that he might tame her tattling tongue. In the mean while we see that the woman being inflamed with a godly zeal, did no whit spare herself & her estimation, that she might set forth Christ his name, for she doth not abstain from the reckoning up of her shame & reproach.  
32 I have meat. It is a great marvel that being weary and hungry he refuseth meat. For if any man say, that he doth this to the end he may instruct us by his example to suffer poverty, why did he not this continually? But he aimed at another mark, then to teach that meat ought simply to be refused. For we must mark this circumstance, that when as the care of the present business doth so constrain him, & doth wholly possess his mind, it is no truble to him to neglect meat. And yet he doth not profess that he was so earnestly bend to execute his father's business and commandments, that he can neither eat nor drink: he doth only show what is former or what is latter. And so by his own example he teacheth, that the kingdom of God ought to be preferred before all the commodities of the body. Indeed God doth give us leave to eat and drink, so that we be not drawn away from that which is the chiefest: that is, that every man be occupied in his vocation. Some man will say that it cannot be but that meat and drink must needs be some hindrances, and such as draw away some time from other good studies. I grant this is true: but because the Lord according to his favourableness doth give us leave to care for our flesh so much as need requireth, he ceaseth not in the mean space to prefer the obedience of God as he ought, who doth cherish the body moderately & soberly. Although we must also beware that we be not so addicted unto our hours, but that we must be ready to defraud ourselves of meat, when as God doth appoint us unto some other business the same hour, offering us some opportunity. Seeing that christ had such opportunity offered him now▪ he doth as it were embrace the same in his arms, which might escape him. Therefore forasmuch as the business enjoined him by his father did so constrain him, that he must needs let all other things alone, he doubteth not to set light by meat. And it had been a shame that the woman should leave her waterpot and run to call the people, and that there should less ferventness appear in Christ. Finally, if we shall thus determine with ourselves not to lose the causes of living for life, it shallbe no hard matter to keep the best mean. For he that shall set before himself this end of life, to serve the Lord, from which we may not be led away even with the present peril of death: he shall doubtless make more account of this, then of meat & drink. The metaphor of meat & drink hath so much the greater grace, because it is fet in due season from the present talk.  
34 My meat is. His meaning is, that he doth not only make the greatest account of this: but that there is nothing wherewith he is more delighted or wherein he practiseth himself more willingly and earnestly. Like as David in the 19 11. Psa. to the end he may commend the law of god, he doth not only say that it was precious unto him, but more sweet than any honey. Therefore to the end we may follow Christ, we must not only serve god diligently, but must also be so willing to do his commandments, that the labour must be nothing troublesome unto us. Furthermore, when Christ addeth, that I may fulfil his will▪ he doth sufficiently declare what his father's will is, whereunto he was so bend: namely, that he should fulfil the function which was enjoined him. So every man must have respect unto his calling, lest any man do say that that was laid upon him by God, which he took upon him at his own pleasure rashly. But we know well enough what was Christ his function: namely, to further the kingdom of God, to restore lost souls unto life, to spread abroad the light of the Gospel, and finally to bring salvation unto the world. The excellency of these things did cause him being weary and hungry to forget both meat & drink. Yet do we reap no small comfort hereby, when as we hear that Christ was so careful for man's salvation, that it was unto him a great pleasure to care for the same. And doubtless we need not to doubt but that he is like affectioned toward us at this day.  
35 Say not you there are yet four months and then cometh harvest? Behold I say unto you, lift up your eyes, and see the regions because they are white unto harvest,  
36 And he that reapeth receiveth a reward, and gathereth fruit unto eternal life: that both he that soweth may rejoice, and he that reapeth.  
37 For herein is the saying true, that one soweth, and another reapeth.  
38 I have sent you to reap, that which you laboured no●, others have laboured, and you have entered into their labours.  
35 Say you not. He prosecuteth the former sentence: for because he had said that he accounted this the chiefest thing, to do his father's work, he declareth now how ripe the same is, & that by comparing it unto harvest. For like as when the corn is once ripe the harvest can stay no longer, because otherwise the corn should fall away: so the spiritual corn being now ripe, he doth testify that he must in no case delay, because delay bringeth danger. Now we see to what end the similitude was brought: namely, to express the cause of his haste. By this word, say you not, he meant to note how much more bend men's minds be unto earthly things then unto heavenly. For they are so desirous to have harvest, that they do carefully count the months and days: in the mean while it is a wonder to see how sluggish they are in gathering the heavenly wheat. And daily use doth argue that this frowardness is not only in us naturally, but also that it can scarce be pulled away from our hearts. For seeing that all men do provide for the earthly life aforehand, we think full negligently upon divine matters. 
Mat. 16. 3.  So Christ saith in another place, Oye hypocrites, you judge according to the face of heaven, what manner day tomorrow shallbe, but you know not the time of my visitation.  
36 And he which reapeth, receiveth a reward. He proveth by another argugument how diligent we ought to be in the work of the Lord: namely because there is a large and a glorious reward laid up for our labour▪ For he promiseth fruit, and that no corruptible or frail fruit. Although that which he addeth concerning fruit may be expounded two manner of ways: either that it may be a declaration of the hyere (and so should be utter one & the self same thing in divers words) or else that he may commend their diligence who do increase the kingdom of God: as he will repeat chap. 15. 16. I have chosen you that you may go, & bring fruit, & that your fruit may remain. And truly both these things ought greatly to encourage the ministers of the word, that they do never faint under their labour, whilst that they hear that there is prepared for them in heaven a crown of glory, & do know also that the fruit of their harvest shall not only be precious before god, but also eternal. To this end is there mention made of reward every where in the scripture, & not to the end that the merits of works may be esteemed thereby. For who is he who being thoroughly tried, shall not rather be found worthy to be punished for sluggishness, then rewarded for diligence? Therefore there shall nothing remain for the best labourers, save only to fly humbly to crave pardon. But the Lord who dealeth fatherly with us, to the end he may amend our sluggishness, & better encourage us being otherwise but faint hearted, vouchsafeth to repay unto us a free reward. Furthermore, this is so far from overthrowing the righteousness of faith, that it doth rather establish the same. For from whence cometh it that God findeth in us any thing that is worthy of reward, save only because he hath endowed us with his spirit? And we know that the spirit is the earnest and pledge of our adoption. Secondly, how cometh it to pass that God doth give so great honour unto unperfect & corrupt works, save only because after that he hath reconciled us unto himself freely, by not imputing the vices which cleave unto our works, he accepteth them contrary to our desert? The sum of this place is, that the labour and pains which the Apostles do take, ought not to seem grievous unto them, seeing that they know that it is so profitable for themselves & fruitful for the church of Christ. That both he that soweth. In these words Christ teacheth us, that no man shall need to complain for that the Apostles shall gather the fruit of other men's tillage. And we must note this amplification. For if the sobs & sighs of those men who complain that the fruits of their labour are given unto others, do no whit hinder but that a new possessor may reap the corn sown by another: how much more joyful ought the reapers to be whereas there is a mutual consent, mutual joy, & rejoicing. And to the end we may the better understand this place, we must note the opposition that is between the sowing & reaping. The sowing was the doctrine of the law & the prophets: for then the seed being cast into the ground, did remain as in green corn: but the doctrine of the gospel, because it bringeth men unto perfect ripeness, is fitly compared unto the harvest. For the law was far from that perfection which was at length exhibited in Christ. We do also well know the comparison that Paul maketh between childhood & manhood which tendeth to the same end. 
Gal. 4. ●  Finally, forasmuch as the coming of Christ brought with it present salvation, it is no marvel if the gospel, wherein the gate of the kingdom of heaven was set open, be called the harvest of the prophetical doctrine. And yet nevertheless this hindereth no whit, but that the fathers under the law were gathered into God his barn.  
But this similitude is to be referred unto the manner of teaching. For as the childhood of the Church did continue until the end of the law, and when as the Gospel was once preached, the youth thereof did immediately succeed: so salvation began to wax ripe then, which the Prophets had only sown. But seeing that Christ spoke these words in Samaria, he seemeth to extend the sowing further than unto the law & the Prophets. And there be some who expound this aswell of the Gentiles as of the jews. I grant indeed that there were always certain grains of godliness scattered throughout the whole world: & no doubt God did after a sort sow those excellent sentences which are extant in the Philosophers and profane writers by their hand. But forasmuch as that seed was corrupt from the very root, and the corn which might thence have sprung, (although it was neither good nor natural) was choked with the huge heap of errors, it were an absurd thing to compare that so hurtful corruption unto sowing. Secondly, that which is here spoken of the agreement of joy, cannot be applied unto the Philosophers and such like. Yet the doubt is not dissolved, for Christ seemeth after a sort to speak of the Samaritans. I answer, although all things were corrupted amongst the Samaritans, yet was there hid amongst them some seed of godliness. For whence cometh it that they were so ready to seek Christ when as they heard but one word of him, save only because they had learned out of the law and the Prophets that the Redeemer should come? judea truly was the peculiar possession of the Lord, which he had tilled by the Prophets: but because there was some portion of seed brought into Samaria also, it is not without cause that Christ saith that the seed was waxen ripe even there also. If any man do object that the Apostles were chosen and sent to preach the Gospel unto all the whole world, we may easily answer, that Christ did speak as time did require, unless it were so that he commendeth in the Samaritans the seed of the Prophetical doctrine, although it were filled▪ with many weeds, for the hope of the fruit which was almost ripe.  
37 For in this is the saying true. This was a common proverb, whereby they did declare, that many did oftentimes reap the fruits of other men's labours. Although this was otherwise, because he that hath taken pains doth hardly suffer an other man to take away the fruit, seeing that the Apostles have the prophets to be partners of their joy. And yet notwithstanding we cannot hereby gather, that the Prophets themselves do know of those things which are done at this day in the Church: because this is Christ his drift, that the Prophets taught so long as they lived with this affection, that they did already rejoice over that fruit which they themselves could not gather. Not much unlike unto this is the comparison which Peter useth in the first chapter of his first Epistle, save only that he exhorteth all the faithful generally: but Christ doth in this place speak unto his disciples alone, and in their person unto the ministers of the word. And in these words he commandeth them generally to help one another in such sort, that there be amongst them no wicked emulation: that those who are first sent unto the work must be so diligent in the present tillage, that they do not disdain the greater blessing of others, who shall come after them: that they who are sent as it were to gather ripe corn, do so much more joyfully apply their business. For the comparison which is made here between the teachers of the law and the gospel, may also be applied unto every one of these amongst themselves.  
39 And many of the Samaritans of that city believed on him, because of the wmans' words, which did testify, he hath told me all things which I have done.  
40 Therefore after that the Samaritans were come unto: him, they requested him to stay with them. And he stayed two days.  
41 And many more believed, because of his words.  
42 And they said unto the woman, we do not any longer believe because of thy words: for we ourselves have heard, and do know that this man is indeed Christ the saviour of the world.  
43 And after two days he went thence, and went into Galilee.  
44 For jesus himself did testify that a Prophet hath no honour in his own country.  
45 And when he came into Galilee, the Galileans received him, who saw all things, which he did at Jerusalem upon the feast day: for they also came unto the feast.  
39 They believed because of the woman's words. Hear the Evangelist declareth how forcible the woman's words were amongst her citizens. Whereby it appeareth that they did not a little hope for, and desire the coming of the Messiah. And this word believed doth signify in this place unproperly that they were stirred up with the woman's words to acknowledge Christ to be a Prophet. This is as it were the beginning of faith, when as men's minds are prepared to receive doctrine. Such an entrance unto faith, is in this place▪ honourably called faith, that we may know how greatly God esteemeth the reverence of his word, seeing that he vouchsafeth to give so great honour unto their readiness to be taught, who were not as yet thoroughly taught. And that faith doth show itself in this, that they are desirous to go forward: for which cause they desire to have Christ to stay with them.  
41 Many more believed. It appeareth by the success that Christ did not show himself to be more easy to be entreated then became him, for we see how fruitful these two days were which he granted to stay with them at their request. By which example we are taught that we must never loiter, so often as we may spread abroad the kingdom of God. And if so be it we be afraid lest that our facility be subject to false tales, or be oftentimes unprofitable, let us ask of Christ the spirit of counsel to direct us. The word believed is put in in this place in another sense: because it doth not only signify that they were prepared unto faith, but also endowed with true faith.  
42 Because of thy saying. Although I have followed Erasmus his translation, because the word speech which the old interpreter hath, is barbarous, yet are the readers to be admonished that the word (lalias) hath the same signification amongst the Grecians which (loquentia) hath amongst the Latinistes. And the Samaritans do seem to boast that they had now a surer stay, then that which was in the woman's tongue, which is wont for the most part to be vain. We believe. He doth better express what manner of faith theirs was: namely, conceived of the very word of God: so that they may boast that they have the son of God to be their master, as he truly is he alone upon whose authority they may safely rest. He is not now present openly, that he may speak unto us mouth to mouth: yet by whomsoever we chance to hear him, our faith can lean unto none but unto him alone, neither cometh the knowledge, whereof mention is made, from any other. For the word that cometh from mortal man may fill and satisfy the ears: but it shall never establish the mind in the quiet hope of salvation, so that he may worthily boast that he knoweth who hath heard. Therefore this is the principal thing in faith, that we know that it is Christ who speaketh by his ministers: secondly, that we give him the honour due unto him: that is, that we doubt not but steadfastly believe that he is faithful and true, so that trusting to so sure an author, we may safely lean unto his doctrine. But whereas they say that jesus is the saviour, of the world, & Christ, without doubt they had that by hearing. Whereby we gather that the sum of the Gospel was delivered more familiarly unto them by Christ in two days, than it was hitherto to jerusalem. And Christ did testify that the salvation which he brought was common to all the world to the end they might the better understand that it did appertain unto than also. Neither did he call them unto the participation of the grace of salvation as lawful heirs: but he taught that he came to admit strangers into god his family, & to bring peace unto those that were a far of.  
44 For jesus himself did testify. The show of contrariety, which appeareth here at the first blush, hath brought forth divers expositions. That is to far fet which Augustine bringeth, that Christ did want honour amongst his own, because he did more good in two days amongst the Samaritans, then in along time amongst the Galileans he gate more disciples in Samaria without miracles, than a great number of miracles did gain in Galilee. That also of chrysostom doth not please me, that by the country of Christ is meant Capernaum, because he was oftener there then else where. Therefore I do rather agree with Cyrillus, who saith that he went into another patre of Galilee after he had left the City Nazareth. For the other three Evangelists do name it, when as they make mention of this testimony of Christ. This truly may be the meaning, that seeing that the time of his full manifestation was not yet come, he would lurk in his country as in a dark and obscure buy place.  
Some do also expound it, that he stayed two days in Samaria, because there was no cause why he should make haste into that place where contempt did stay for him. Some other do think that he went straightway into Samaria, and that he returned thence again immediately. But because john maketh mention of no such thing I dare not give place to guessing. Therefore that is more true, when he saw that he was despised in his country Nazareth, he went unto some other place. Wherefore it followeth immediately that he came into the city Cana. And in this that it is added also that he was received of the Galileans because of his miracles, it was a sign of reverence, and not of contempt. A prophet in his own country. I do not doubt but that this sentence was proverbial, & we know that that is taken up for a proverb which cometh often to pass. Wherefore we must not straightly require that it should always be true, as though that had need always to be true which is there said. Certain it is, that Prophets are more commended else where then in their own country: and 〈◊〉 may also sometimes come to pass, & doth indeed chance that a Prophet is no less reverenced of his own countrymen then of strangers: but the proverb teacheth what is more common: namely, that Prophets are rather honoured else where in any place, then amongst their own country men. And this proverb may have a double beginning & meaning. For this is a common vice, that look whomsoever we see lie crying in their cradles, and toying childishly, those do we despise during their whole life. As if they had still continued in childhood. There is also an other evil, which reigneth more amongst those that are of acquaintance: namely, emulation. Notwithstanding I am persuaded that the proverb did arise hereupon, because prophets were so badly entertained in their own nation. For good and godly men, when as they saw so great unthankfulness toward God in judea, so great contempt of the word, so great stubbornness, they might worthily thus complain, that God his prophets are never less reverenced any where then in their own country. If we like better of the former sense, the word prophet shallbe taken generally for every teacher, as Paul calleth Ep●●enides the Prophet of the Cretians. They received him. We know not whether this honour did long continue or no. For there is nothing whereunto we are more bent, then to forget God his benefits. Neither doth john make mention of this to any other end, save only that we may know, that Christ did work miracles in the sight & presence of many, so that they were preached far & wide. There is one commodity of miracles set down again, that they make a way for doctrine, for they make Christ to be reverenced.  
46 Therefore jesus came again into Cana of Galilee, where h●● reigned water into ●ine. And there was a certain ruler whose son was sick in Capernaum.  
47 When he had heard that jesus was come out of judea into Galilee, he went unto him, & requested him that he would go down, & heal his son: for we was almost dead.  
48 Therefore jesus said unto him: Except you see signs and wonders, ye will not believe.  
49 The Ruler himself said unto him, Master▪ go down before my child die.  
50 jesus said unto him, go thy way, thy son liveth. The man believed the word that jesus had spoken, and went.  
51 And as he was now going down, the servants met him, and told saying, thy son liveth.  
52 Therefore he demanded of them, at what hour he began to amend; and they said unto him, yesterday at the seventh hour the fever left him.  
53 Therefore the father knew that▪ it was the same hour wherein jesus said unto him, thy son liveth. And he believed and all his house.  
54 This second miracle did jesus again when he came out of judea into Galil●●▪  
54 There was a certain. This is the truer reading although Erasmus doth think otherwise. I grant that there were at that time some that were called r●guli or princes, who are now called Dukes, or Barons, or Earls: but such was the estate of Galilee at that time, that none of that degree could dwell in Capernaum.  
Furthermore, I suppose that it was some of Herod's Court. For they who think that he was sent by Caesar have no colour▪ But the Evangelist expressed this by name, because in such a person the miracle was more famous.  
47 When he had heard that jesus. In that he craveth help of Christ this truly was some token of faith: but in that he appointeth Christ the way and mean how to help, it appeareth thereby how great his ginorance was. For he tieth the power of Christ unto his corporal presence. He had conceived no other thing of Christ, save only that he was a Prophet sent of God, with this commandment and power, to prove by showing and working wonders, that he was the minister of God. Yet Christ winking at this fault, although it was worthy blame, doth sharply chide him for another cause, nay he chideth all the jews generally, because they were too desirous to see wonders▪ But whence is it that Christ is now so sharp set, who was wont so courteously to entertain others that desired miracles? There was some particular reason which we know not of, which moved him to deal more sharply with this man, than he was wont. And peradventure he did not so much respect him as the whole nation. He saw that his doctrine was but of small authority, and that it was not only neglected, but also altogether despised: in the mean season he saw that they were wholly set upon miracles, & that all their senses were rather filled with some amazedness than admiration. Therefore that wicked contempt of the word which reigned then commonly, did wrest out of him this complaint. True it is that even some of the saints have sometimes desired to have confirmation from miracles, lest the truth of the promises should stagger with them: and we do also see that God was not offended therewith, seeing that he yielded unto their requests. But Christ noteth in this place a far greater● frowardness. For the jews did so depend upon miracles, that they left nothing for the word. And first of all, there was this fault amongst them, that the dull and carnal did no whit reverence doctrine, unless they were awaked by miracles. For it was meet that the word of God wherein they were trained up from their tender years, should have been more than familiar unto them: secondly, when wonders were wrought, there did so small profit follow, that being astonished they waxed dull. So that their religion was nothing: there was amongst them no knowledge of God in exercise of godliness save only in miracles. Whereunto that upbraiding which Paul useth tendeth, the jews seek signs, 
1. Cor. 1. 22.  For his meaning is that they were addicted unto signs without reason & measure, and that they were neither moved with the grace of Christ, or promises of eternal life, or secret working of the spirit: but that they did rather loathsomely refuse the gospel, because they can digest nothing but signs. And would to God there were not many at this day infected with the same disease: there is nothing more common than these words. Let miracles go before, that we may give ear unto this doctrine. As though the truth of Christ ought to be so vile and base in our: eyes, unless it be underpropped by some other thing. But although God should overwhelm them with an huge heap of wonders, ye do they lie when they say that they will believe there should some outward wondering arise: but they would take never▪ a whit the more heed unto doctrine.  
49 Lord come down. Seeing that going forward in his suit he doth at length obtain that which he would, we may gather that he was not therefore reprehended of Christ, as if he would utterly have rejected him, and refuse his prayers: but that he did it rather to this end that he might reform that vice which did stop him from coming to true faith. And we must remember that which I said before, that this common reprehension of all the people was greater, than the peculiar reprehension of one man. So that which is preposterous or superfluous in our petitions, must needs be amended or cut off by this means, that hurtful lets may be taken away.  
Furthermore, where as courtears are wont commonly to be dainty and proud, and will not willingly be hardly dealt with, we must note that this man being humbled with his own necessity, and fear, lest he should be deprived of his son, was neither angry, neither did he repine when he was entertained somewhat uncourteously by Christ: but passed over that chiding with modest silence. We have experience of the same even in ourselves: for our daintiness is wonderful, our unpaciencie and churlishness is strange until such time as being brought under by adversity we be compelled to lay away our pride & lofty looks.  
50 Thy son liveth. Here appeareth first of all the singular courtesy of Christ and his favourableness, in that he pardoneth the ignorance & rudeness of the man, and extendeth his power farther than he hoped for. He desired that Christ by his coming would heal his son. He thought that being sick he might be cured of the disease: But he was persuaded, that being dead, he could not be raised up again: therefore he requesteth him to make haste, lest death should prevent him. Therefore seeing that Christ pardoneth both these faults, we may hereby gather how greatly he esteemeth even a slender faith. This also is worthy the noting, that Christ not obeying his desire, doth grant him far more than he desired. For he hath a testimony of the present health of his son▪ So our heavenly father in not granting oftentimes our petitions as touching the circumstances, doth work to help us by such means as we looked not for, that we may learn to appoint him nothing. When he saith that his son liveth, his meaning is, that he was delivered from danger of death.  
The man believed his words. Because he came furnished with this persuasion that Christ was a Prophet of God, therefore was he so ready to believe, so that he did by and by snatch at one word, and having caught it, he did lay it up deeply in his mind. And although he did not think so honourably of the power of Christ as he ought, yet the short promise did work in his mind a new hope of a sudden: so that he did surely think that the life of his son was included in the word of Christ. And with such readiness ought we to receive the word of God: but it is far from having such present effect always in the hearers. For who is he that can profit so much by hearing many Sermons▪ as did this man being almost half profane having but heard one word? Wherefore we must be more diligent to stir up our sluggishness; and must first of all pray unto the Lord that he will so stir up our hearts, that we may be no less ready to believe, than he is ready and bountiful to promise.  
51 And as he was going down. Here is described the effect of faith, together▪ with the force of the word. For like as Christ did by the word restore the child to life that was at the point to die, so the father recovereth his son safe in one moment, by his faith. Therefore let us know that so often as the Lord offereth unto us his benefits, his power is always priest to perform whatsoever he promiseth: so that our unbelief do not stop the same. I confess that this is not continual, yea it is not often or commonly seen that the Lord doth straightway stretch forth his hand to help us: but so often as he deferreth, he hath his reason for it, and that such as is profitable for us. This is most certain, that he is so far from being the cause of delay, that he doth rather strive with our lets and hindrances. Therefore when as his help appeareth not presently, let us consider how great our unbelief is, or at least how slender & weak our faith is. And it is no marvel, if he will not have his benefits to perish, and rashly to throw them upon the ground, but will bestow them upon those who hold out the lap of faith, and are ready to receive them. And although he doth not help all his children, one manner of way, yet shall never any man's faith be void, but that we shall always perceive that that is true, which the Prophet teacheth, that, the promises of God do most of all make haste, when as they seem to linger.  
52 Therefore he asked. In that he asked his servants when his son began to amend, it came to pass through the secret motion of GOD, to the end the truth of the miracle might the more plainly appear. For even we are by nature more than wickedly bend to choke the light of the power of God, and Satan goeth about this with many shifts that he may darken the beholding and sight of his works. Wherefore they must needs be made so plain and evident that they may be praised amongst us, that there may remain no place for doubting. How unthankful therefore soever men are, yet this circumstance doth not suffer so excellent a work of Christ be ascribed unto fortune.  
53 He believed and his house. This seemeth to be an absurd thing that the Evangelist maketh mention of the beginning of faith in that man, whose faith he did before commend. Neither can the word believed be referred in this place unto the going forward of faith: but we must mark, that the man being a jew and brought up in the doctrine of the law, was now endued with some taste of faith, when he▪ came unto Christ. In that he did afterward believe the words of Christ, that was a particular faith, which reached no farther, save only unto the life of his son. But now he began to believe after another sort: namely, because having embraced the doctrine of Christ, he professed himself to be one of his disciples. So that he doth not only now hope that his son was restored unto him safe, through Christ his benefit: but he acknowledgeth Christ to be the son of God, and subscribeth unto his gospel: he hath all his family to bear him company, who saw the miracle. And yet it is not to be doubted, but that he endeavoured to bring all his together with himself, unto Christianity.   

Chap. 5  
1 AFter this was the feast day of the jews, and Christ went up to jerusalem.  
2 And there is at▪ jerusalem beside the sheep market, a pool which is called in Hebrew Bethesda, having five porches.  
3 In these sat a great multitude, of sick people, of blind, lame, and withered, waiting for the moving of the water.  
4 For an angel went down at a certain time into the pool, and troubled the water: he therefore that went down first after the troubling of the water, was made whole of what disease soever he was sick.  
5 And there was a man there who had passed thirty eight years in an infirmity.  
6 When jesus saw this man sitting, and knew that he had been now long time sick, he said unto him, wilt thou ●e made whole?  
7 The man that was sick answered him: Sir, I have not a man to put me into the pool when the water is troubled: but in the mean while whilst I come, an other steppeteh down before me,  
8 jesus saith unto him, Arise, take up thy bed and walk.  
9 And the man was by and by made whole, and he took up his bed and walked: and the Sabbath was that day.  
1 After this was the feast day. Although the Evangelist doth not in plain words express what day this was, yet we may well guess that he meaneth Whitsuntide, if so be that which is here recited was done immediately after that Christ came into Galilee. For he went from jerusalem immediately after Easter, and going through Samaria, he made account that it was four months until harvest: entering into Galilee, he healed the ruler's son. The Evangelist addeth immediately after, that this feast day followed. Therefore the course and respect of time persuadeth us to think, that he speaketh in this place of Pentecost, although I will nor greatly strive about that matter. But jesus came unto the feast day unto jerusalem, partly because there was greater opportunity to spread abroad doctrine, then, by reason of the concourse of people: partly because he must be obedient to the law, that he might deliver all men from the bondage of the law, as we have said else where already.  
2 A pool beside the sheep market. The circumstance of the place is added: whence we gather that the miracle was not obscure or known unto a few only. For that the place was much frequented, both the five porches do declare, and the nighness of the temple also did require thus much. Moreover, the Evangelist saith flatly, that many sick folks laid there. As touching the word itself, the learned do worthily reject the vain surmise of Jerome, who maketh Betheder of Bethesda, and interpreteth it an house of a flock. For there is in this place mention made of a pool which was nigh unto the sheep market. They also do it with reason who read it Bethseda▪ as it were a place of fishing. Therefore their opinion is more sound who expound it a place of pouring out. For ashd doth signify amongst the Hebritians a flowing. But the Evangelist did pronounce it Esda, after the manner of the Chaldeans, as the common use of the tongue did then require.  
For I think that the water was brought thither by conducts that the Priests might draw thence. Unless peradventure the place was so called, because the water was powered out by pipes. In my judgement it was called the sheep market, because there were sheep brought thither to be offered up in sacrifice.  
3 The multitude sat. It may be that the sick folks laid in the porches to ask alms, when the people went that way, which went into the temple to worship. And they were also wont to buy sheep there, which they would offer in sacrifice. In the mean while God did heal some number of them every feast day, that by this means he might set forth the worship appointed in the law, and the holiness of the temple. Notwithstanding this may seem an absurd thing, that (seeing we do not read that there was any such thing done at such time as religion did most of all flourish, yea, seeing that miracles were wrought only extraordinarily in the prophets time) the power and grace of God did appear more plainly in miracles than they were wont, when things were so decayed and almost utterly brought to confusion. I answer, that in my judgement there were two causes: for seeing that the spirit which dwelled in the Prophets was a sufficient witness to testify God's presence, religion had no need of any other confirmation at that time. For the law was established by signs more than needed, and God ceased not to confirm the commandment which he had given by innumerable testimonies. But when the time of Christ his coming drew near, because they were destitute of Prophets, their state was most miserable, and they were sore tempted on every side, they had need of this extraordinary help, lest they should think that they were utterly forsaken of God, and being thus discouraged should utterly have fainted & fallen away. For we know that Malachi was the last of the prophets, and therefore he concludeth his doctrine thus, chap. 4. 4. That the jews may remember the law given by Moses, until Christ appear. For it seemed to God a profitable thing, to let them be destitute of Prophets for a season, to the end they might more earnestly desire Christ, and receive him with greater reverence when he was revealed. In the mean while lest that the temple should want testimony, and the sacrifices, and all the worship from whence salvation should come unto the world, the Lord retained the jews by this gift of healing, that they might know that it was not in vain that they were separated from other nations by God himself. For God did openly testify by healing the sick, as if he had reached his hand out of heaven, that he did allow of this kind of worship, which they had from the prescript of the law. Secondly, I do not doubt but that by such signs he taught them that the time of redemption was at hand, and Christ the author of salvation drew near, to the end all men's minds might the better be awaked. I suppose that this use of miracles was at the time double: first, that the jews might know that God was present with them, and so might remain constant in the obedience of the law: secondly, that they might be bend to wait for a new and unwonted estate. Of lame, blind, withered. To the end we may know that they were no common diseases which the Lord did cure, the Evangelist expresseth certain kinds thereof. For the remedies which men can invent cannot cure the halt, blind, & withered withered. Truly it was a sorrowful sight to see in such a multitude of men, a manifold deformity of members. Yet the glory of God did more clearly shine there, then in the beholding of a great and well ordered army. For there is nothing more famous and excellent, then when as the power of GOD doth amend and restore the wants of nature: there is also nothing more beautiful and sweet, then when as of his infinite goodness, he helpeth the miseries of man. Therefore the Lord would have that most noble Theatre to be extant, wherein his majesty might appear, not only to those that were borne there abouts, but also to all manner of strangers. And (as I said even now) this was not the least ornament of the Temple, when as God by stretching out his hand, did make it known that he was present there.  
4 For an Angel. It was indeed the proper and peculiar work of the Lord to cure the sick: but as he was wont to use the hand and diligence of Angels, so he committed this unto an Angel's charge. In which respect Angels are called powers or might: not that God doth resign up his power unto them, and sit idle himself in heaven: but because by working mightily in them, he doth wonderfully make known his power unto us. Therefore those men do deal wickedly & perversely, who feign that the Angels have something of their own, or who do make them Mediators between God and us, in such sort, that they do darken the power of God, being as it were set far of, whereas it doth rather show itself to be present in them. Therefore we must beware of those doting speculations of Plato, because God is too far distant from us, we must go unto the Angels, that they may purchase favour for us: whereas we ought rather to go straightway unto Christ, that by his guiding, aid, and commandment, we may have the Angels to be helpers and ministers of our salvation.  
At a certain time. God was able in one moment to heal them altogether: but as miracles have their end, so have they also their mean, as Christ saith, 
Luk. 4. 26. 27.  when so many were dead in the time of Elizeus, there was but one only boy raised up again: when as there were so many hungry widows in the time of the drought, 
2. Kin, 4. 32  Elias did only help one in her need. 
1. Kin. 17. 9  So it was sufficient for the Lord to show some token of his presence upon a few sick people. But the manner of healing which is described in this place, doth sufficiently teach us, that there is nothing more unconvenient than that men should make the works of God subject to their judgement. For, I pray you, what help and remedy could they look for, by the troubling of the water? But the Lord doth by such means accustom us unto the obedience of saith, when he doth things contrary to our reason. We do too too greedily follow those things which besides the word of God do please our reason. Therefore to the end he may make us obey him, he objecteth oftentimes those things, which are contrary to our reason. Therefore we do then declare and prove our readiness to be taught, 
2. Kin. 3. 10. 11.  when as shutting our eyes, we follow the bare word, although we seem to ourselves that we shall have no reward for our labour. The like example have we in Naaman the Assyrian, whom the Prophet sent unto jordan to have his leprosy cured, but he contemned this at the first as a mock, yet at length he perceiveth in deed that God doth so work contrary to man's reason, that yet notwithstanding he doth never deceive or mock us. In the mean while the troubling of the water was a manifest token that God doth use the elements freely at his own pleasure, and doth challenge to himself the effect of the work For this is a vice too common, to ascribe unto the creatures that which belongeth to God alone. But it shallbe a point of too much foolishness to seek the cause of health, in the troubled water. Therefore he doth so commend the external sign, that by the beholding of the same, the sick may be compelled to look unto him who is the only author of grace.  
5 And there was a certain man. The Evangelist gathereth divers circumstances which make the miracle more credible. The long continuance of the disease had taken away all hope of curing. He complained that he was deprived of that remedy of the water: he oftentimes went about to throw himself into the water, but in vain, he had no man to help him: hereby appeareth more plainly the power of Christ. To the same purpose serveth this, that he was commanded to take up his bed, that all men might know that he was healed by no other means, save only by the benefit of Christ. For seeing that he ariseth suddenly being strong in all his limbs, whereof he was lame before such a sudden change ought so much the more to stir up and move the minds of the beholders.  
6 Wilt thou ●e made whole? He doth not ask the question as if he did doubt of the matter: but partly that he may kindle in him the desire of the grace which was offered, partly that he might make the witnesses who were present more attentive, whom the miracle might otherwise escape whilst they thought upon some other matter, as it falleth out oftentimes in matters which chance on a sudden. Therefore this preparation was necessary for these two causes.  
7 I have not a man. This sick man doth the same which almost all of us are wont to do▪ ● for he includeth God's help in his cogitation, neither dare he promise himself any more, than he can conceive in mind. And whereas Christ doth pardon his infirmity, we may therein behold his mercifulness, which every one of us trieth daily, whilst that we do stick fast in the means which are nigh us. He doth by stretching out his hand out of hidden places, contrary to our expectation, declare how far his goodness exceedeth our weakness and straightness in faith. Furthermore, we must be instructed by this example, to suffer. Thirty years were a long time, wherein God did defer his benefit, in helping this miserable man, which yet notwithstanding he determined to bestow upon him from the beginning. How long soever therefore he make us wait, let us so groan under our misery, that yet the y●ksomnesse of the long time do not discourage us. For although there appear no end, when as our miseries are prolonged, yet we must always persuade ourselves that God is a wonderful deliverer, who doth easily remove all hindrances by his power.  
9 And it was the Sabbath. Christ knew well enough what great offence would follow immediately, when they should see the man go bearing a burden. 
jer. 17. 21.  For the law doth in plain words forbidden to bear any burden upon the Sabbath day. But there was a double reason why Christ did set forth such a spectacle, setting a part all respect of this danger: namely, that the common people might the better know the miracle: secondly that there might some occasion he ministered, and as it were a way made, for that excellent sermon which he made immediately.  
Furthermore, the knowledge of that miracle was so greatly to be esteemed, that he ought not to have passed for offending the people, especially seeing that he had in readiness a lawful excuse, wherewith though he did not pacify the wicked, yet did he sufficiently refute their false slanders. Therefore we must note this rule, that though the whole world do fret and fume against us, yet must we publish the glory of God, and preach his works, so far forth as it is expedient for his works to be known. Neither must we be wearied or discouraged, although this our desire fall not out so well as we would, so that we set before our eyes that end whereof I have spoken, and leap not over the bounds of our duty.  
10 Therefore the jews said unto him that was healed, it is the Sabbath: it is not lawful for thee to take up thy bed.  
11 He answered them, he that made me whole, said unto me, take up thy bed and walk.  
12 Therefore they asked him, what man is that, that said unto thee, take up thy bed and walk?  
1● Furthermore, he that was healed, know not who it was: for jesus had withdrawn himself, because there was a multitude in the place.  
14 Afterward, jesus found him in the temple, and saith unto him, behold, thou ar● healed, sin no more, lest a worse thing happen unto thee.  
15 The man went and told the jews, that it was jesus, who had healed him.  
16 And therefore the jews did persecute jesus, and they sought to slay him, because he did these things on the Sabbath day.  
10 It is the Sabbath. Forasmuch as it stood all men upon to defend the religion of the Sabbath, they do well, and for good causes accuse the man: but when as the excuse that he made, doth not satisfy them, they do now begin to offend therein: for they ought to have loosed him when they knew the cause. To bear a burden (as we have said) was a breaking of the Sabbath; but Christ who laid the burden upon his shoulders, did unburden him with his authority. Therefore we are admonished in this place to beware of rash judgement until we do thoroughly know the reason of every man● fact. What thing soever is contrary to the word of God, without doubt it deserveth to be condemned: but because it oftentimes falleth out so, that we are deceived in this point, let modesty go before, together with a quiet inquisition, to the end our judgement may be sound and sober. For because the jews being possessed with a wicked affection do not stay to make inquisition, they stop the gate against judgement and moderation. But and if they had suffered themselves to be taught, the offence had not only been taken away, but they had been brought unto the knowledge of the gospel with far more fruit.  
Now we see how far their sin reached, and wherein they sinned: namely, because they did not admit a just defence And the defence is thus; that he that was healed did answer, that he did nothing, but that which he commanded him to do, who had authority and power to command. For although he understood not as yet who Christ was, yet was he persuaded that he was sent of God, because he had tried his divine power: and he doth thereby gather that he was endowed with authority, so that he must needs obey him. But this also seemeth to be worthy of blame, that the miracle doth remove him from the obedience of the law. Indeed I confess he leaneth unto, and fighteth with a reason that was scarce strong enough: yet the other do offend double, in that they neither consider that this was an extraordinary work of God, neither yet do suspend their judgement until such time as they have heard the prophet that was furnished with the word of God.  
13 He knew not who it was. Christ would not have the glory of so great a work to vanish away. Yet would he have it first to be known and famous, before such time as he would profess himself to be the author thereof. Therefore he withdrew himself a little, that the jews might judge of the thing itself, which out any respect of person. Hence may we gather, that it cannot be attributed to the faith of the man that he was healed, who knoweth not his Physician when he was cured: and yet it seemeth that he did this by the direction of faith in that he took up his bed when he was commanded. For mine own part, as I do not deny that there was in him some secret motion of faith, so I say that it doth plainly appear by the text, that he was destitute of sound doctrine, wherein he should rest, and of the pure light.  
14 After this jesus found him. These words do more plainly show, that Christ did not therefore lie hid for a time, that the memory of his benefit might perish: for he doth now come abroad of his own accord, his meaning was only to have the work first known, and then to have himself known to be the author thereof. Furthermore, this place containeth most profitable doctrine, for when Christ saith, Beh●lde thou art healed: His meaning is, that we do wickedly abuse God his benefits, unless we be moved unto thankfulness. Neither doth Christ cast that in his teeth, which he had given him: but doth only admonish the man and tell him that he was healed for this cause, that being mindful of the grace received, he might worship God his deliverer, during his whole life. Therefore as God doth instruct us unto repentance, and prick us forward with light punishments: so he doth exhort us unto the same with his goodness and clemency. Yea this is the general end aswell of our redemption, as of all God's gifts: to have us wholly addicted and knit unto him.  
Furthermore, this cannot be, unless we remember the pain and punishment which we have already escaped: and he that hath obtained pardon do exercise himself in this meditation during his whole life. Also this admonition teacheth us that what harm soever we suffer, it is to be imputed to our sins. For doubtless calamities do not come by chance▪ but they are so many light punishments to chasten us. Therefore we must first of all acknowledge the hand of God which smiteth us, 〈◊〉 not imagine any blind brunt of fortune in our adversity: secondly, we must give God this honour, that seeing he 〈◊〉 our best father he taketh no pleasure in our miseries: and therefore that he doth never handle us roughly unless he be offended with our sins. When he forbiddeth him to sin, he doth not require that he should be free from all sin: but there is a comparison made of his former life. For Christ doth exhort him hereafter to amend his life, and not to continue like to himself. Lest any worse thing. If God can do us no good with light punishments, wherewith he being our most gentle father doth correct us, as tender & dainty children, he is compelled to put upon him a new, and as it were a strange person. Therefore he taketh whips in hand to came our fierceness withal, as he denounceth in the law, Levi. 26. 14. 18. Deu. 28. 15. & Psa. 32. 9 Yea such testimonies are usual in the scriptures. Therefore in that we are often times punished with new miseries, we may thank our own stubbornness for that. For we are not like to unbroken horses & mules: but we are more than untamed beasts. Therefore it is no marvel if God do as it were break us in pieces with more cruel punishments, as with hammers, whom indifferent punishment cannot amend: for it is meet that they be broken who will not bend. To conclude, this is the use of punishments, that we may be made to take better heed hereafter. If we stubbornly resist the first or second stroke, he will strike seven fold harder: if having showed some token of repentance for a short time, we do by and by return unto our nature, he doth more sharply punish this our forgetful lightness, that is full of sluggishness.  
But it is worthy to be noted in this man, how mercifully and favourably the Lord suffereth us. For suppose he drew nigh unto old age: yet must he needs be taken with the disease in the first flower of his age: and peradventure he had been sick from his childhood. Now consider how grievous the punishment and pain of so many years was. And certain it is that God cannot be accused of too great severity, because he did punish a man that was half dead, with so long sickness. Therefore in that we are lightly punished, let us learn that that cometh to pass because the Lord doth mitigate the greatest rigour of punishments, for his infinite goodness sake. Let us also learn that there are no pains so fierce & cruel, but that the Lord can add something thereunto, so often as he thinketh it good. And questionless miserable men do oftentimes pull down upon themselves horrible & wonderful torments, with their complaints: whilst that they say that their plagues cannot be augmented. Are not these things hidden in my treasures saith the Lord? Deut. 32. 34. We must also note how small fruit the chastisements of God do bring forth in us. For if Christ his exhortation was not superfluous, we may gather thence that this man's soul was not yet well purged from all vices. And truly vices do take deeper root in us then that they can be plucked up in one or two days. And the curing of the diseases of the soul is harder than that it is contented with the remedies of a small time.  
15 The man went. He meant nothing less than to purchase envy unto Christ: and also he looked for nothing less than that they would so rage's against Christ. Therefore it was a godly affection whenas he would honour his physician with due honour. The jews do vomit out their poison in this, that they do not only accuse Christ for breaking the Sabbaoth, but do also burst out into extreme cruelty.  
17 And jesus answered them, my father worketh until this time, and I work.  
18 For this cause therefore the jews sought the rather to kill him, because he did not only break the Sabbath, but did also call God his father, making himself equal with God.  
19 Therefore jesus answered, and said unto them, verily, verily I say unto you, the son can do nothing of himself: save that which he shall see the father do, which things when he doth, the son doth these in like sort.  
17 My father. We must mark what manner of defence Christ useth. He doth not answer, that the law concerning the keeping of the Sabbath was temporal, and such as was now to be abrogated but doth rather say that he had not broken the Sabbath: because this is a work of God. It was indeed a shadowish ceremony, whereof Christ made an end by his coming, as Paul teacheth, Col. 2. 16. 17. But the state of this present cause consisteth not in that. For men are only commanded to rest from their own works: therefore circumcision which is a work of God, and not of men, is not contrary to the Sabbath▪ Christ standeth upon this point, that the holy rest is not troubled with the works of God, which rest was commanded in the law of Moses. And by this reason he doth not only excuse his own fact, but his also that bare his bed, for it was an appurtenance and as it were a part of the miracle: because it was nothing else but an approving of the same. Secondly, if thanksgiving and the preaching abroad of the glory of God be, to be reckoned among the works of God, it was no breaking of the Sabbath with foot and hand to set forth the grace of God. Yet Christ doth chief speak of himself, with whom the jews were more offended. In the mean while he doth testify that the health which he restored to the sick man is a testimony of his divine power. He affirmeth that he is the son of God, and that the manner of working is common to him and his father. I do not now at large dispute what was the use of the Sabbath, & for what causes it was commanded. As touching this present place, the religion of the Sabbath is so far from breaking and hindering the course of the works of God, that it doth rather grant place to them alone. For why doth the law command men to rest from their own works: save only that they may apply all their senses being empty and free, to consider upon the works of God? Therefore he is a wicked overthrower of the law, and also a false interpreter, who doth not grant unto the works of God a free kingdom in the Sabbath. If any man do object that the example of God is set before men, that they may rest the seventh day: the answer is easy, that men are not like unto God in that point, because he kept holy day, but because that ceasing from the troublesome actions of this world, they do aspire unto the heavenly rest. Therefore the Sabbath of God is no loitering, but a sound perfection which bringeth with it the quiet estate of peace. Neither is that any hindrance which Moses said, Gen. 2. 2. that God made an end of his works. For his meaning is, that when God had finished the frame and work of the world, he did consecrate that day, which men should bestow on the meditating upon his works. In the mean while he ceaseth not by his power to uphold the world which he hath made, to govern it by his counsel, to nourish● it with his goodness, and to determine all things at his pleasure in heaven and earth. Therefore the creation of the world was finished in six days: but the government of the same is perpetual, and GOD doth work continually in defending and preserving the order thereof: as Paul teacheth, 
Act. 17. 28  that in him we live, we move and have our being. And David teacheth that all things do stand, 
Psa. 104. 29  forasmuch as the spirit of God giveth life unto them, and that they do fail so soon as they shallbe destitute of his force. Neither doth God only defend nature being created by him, with his general providence only, but he ordereth, & moderateth every part thereof. And he doth especially keep & govern by his aid the faithful, whom he hath taken into his tuition. And I work. Christ having omitted the patronage & defence of the present cause, he declareth the end and use of the miracle: namely, that he may be thereby known to be the son of God. For this was his purpose in all his words & deeds, to show himself to be the author of salvation. This is proper to the divinity, 
Heb. 1. 3.  which he challengeth to himself: as saith also the Apostle, that he sustaineth all things by his mighty beck. And he doth testify that he is God for this cause, that being revealed in the flesh, he may execute the office of Christ: so that he affirmeth that he came from heaven, because he would have it known, especially why he descended into the earth.  
18 For this cause therefore. He was so far from pacifying their rage with this defence, that he did rather provoke the same. Neither was he ignorant how malicious their wickedness, and how hard their stubbornness were: but this was his chief drift to profit a few of his who were then present: and secondly, to bring to light their incurable wickedness. And he hath taught us by example, that we must never yield unto the fury of the wicked, but endeavour so much as need requireth to defend the truth of God, though all the world gainsay us, and murmur against us. Neither is there any cause why the servants of God should be grieved, if so be it they have not so good success as they would wish: seeing that even Christ himself had not such success. Neither is it any marvel if Satan do so much more violently rage in his members and instruments, the more that the glory of God doth show itself. In the former member, when the Evangelist saith that they were displeased with Christ, because he had broken the Sabbath, he speaketh according to their meaning. For I have already taught that the matter was otherwise. The principal cause of indignation is, because he calleth god his father. And indeed Christ his intent was to have God to be taken for his father after a peculiar sort, that he might exempt himself from the common order of other men. He made himself equal with God seeing that he did attribute unto himself the continual working. And Christ is so far from denying of this, that he doth more plainly confirm the same. Whereby is refuted the madness of the Arrians, who did confess that Christ was God in such sort, that they thought that he was not equal with the father. As if there could any inequality be found in the one and simple essence of God.  
19 Therefore jesus answered. We see as I have said, that Christ is so far from refuting that which the jews did object, although it were slanderous, that he doth more plainly prove that it was true. And first of all he standeth upon this point, that that was a work of god where with the jews found that they may perceive that they must strive with God, if they proceed to condemn that which must of necessity be ascribed unto him. This place was in times passed diversly tossed between the true fathers & the Arrians. Arrius did gather thereby that the son was lesser than the father. because he could do nothing of himself. The fathers did object that the distinction of person is only meant by these words, that it might be known that Christ is of the father, and yet notwithstanding that he is not deprived of the internal power of working. But they were both deceived: for neither are these words spoken concerning the bare divinity of Christ: and those things which we shall see by & by do not belong of themselves & simply unto the eternal word of God, but do only agree with the son of God inasmuch as he is revealed in the flesh. Let us therefore set Christ before our eyes, as he was sent of the father to be the redeemer of the world. The jews did consider in him no farther thing, than his human nature. Therefore he affirmeth that he healed not the sick man, as he was man: but by his divine power which laid hid under the visible flesh. This is the estate of the cause, whereas they fastening their eyes upon the flesh did contemn Christ, he biddeth them rise higher, and behold God. All the speech is to be referred unto this matching of contraries, that they are greatly deceived, who think that they have to deal with a mortal man, whilst that they accuse Christ for his works which were mere divine. Therefore doth he so earnestly affirm, that in this work he differeth nothing from the father.  
20 For the father loveth the son, and showeth him all things which he doth: and he will show him greater works than these, that you may marvel.  
21 For as the father raiseth up the dead, and quickeneth, so the son also quickeneth whom he will.  
22 For the father judgeth no man: but he hath given all judgement to the son,  
23 That all men may honour the son as they honour the father: he that honoureth not the son, honoureth not the father that sent him.  
24 Verily, verily, I say unto you, that he which heareth my words and believeth in him that sent me hath eternal life: and shall not come into iudgemen.: but hath passed from death to life.  
20 For the father loveth. All men see how hard and far set the exposition of the old writers is. God (say they) loveth himself in his son. But this doth very well belong unto Christ being clothed with the flesh, to be beloved of his father. Yea we know that he was distinguished by this excellent title aswell from angels as from men, This is my well-beloved son. For we know that Christ was elected, 
Mat. 3. 17.  that in him might be resident the whole love of God that it might flow thence unto us as from a full fountain. For Christ is beloved of God the father as he is the head of the church. He teacheth that this love is the cause why the father worketh all things by his hand. For when he saith that all things are showed unto him, by these words is to be understood the communication or participation: as if he should say, as the father hath powered out his mind into me, so hath he poured into me his power, that in my works y● divine glory may appear: so that men can seek no divine thing, which they may not find in me. And truly we shall in vain seek for the power of GOD without Christ.  
He showeth him greater works than these. His meaning is that the miracle which he showed in the curing of the man, was not the chiefest of the works which were given him in charge by his father. For he had only given them a small taste there, of that grace, whereof he is properly both the minister and the author: to wit, that he may restore life to the world. When he addeth that, ye may marvel, he toucheth by the way their unthankfulness, because they did contemn that so excellent a token of the power of God: as if he should say, how dull and blockish soever you be, those things which God shall bring to pass by me hereafter, shall enforce you to wonder whether you will or no. Yet it seemeth that this was not fulfilled, seeing that we know that in seeing they saw not, like as jesaias saith also 6. 9 that there probate are blind when they behold the light of God. I answer, that Christ spoke not in this place of their affection, but did only note how valiantly he would afterwards prove himself to be the son of God.  
21 For as the father. He doth here briefly set down what manner of office was given him of his father. For although he seemeth to choose one kind: yet is it a general doctrine, wherein he showeth that he is the author of life. And it containeth in itself, life, and righteousness, and all the gifts of the holy Ghost, and all the parts of our salvation. And truly it was requisite that this miracle should be such a special testimony of Christ's power, that it might bring forth that common fruit: namely, that it might open the gate unto the Gospel. We must farther note after what sort Christ giveth us life. For he found us all dead: therefore it was needful that he should begin at the resurrection. Yet notwithstanding it is not superfluous that he joineth two words together: Because it were not sufficient for us to be delivered from death, unless Christ did restore life unto us fully and perfectly. Furthermore, he maketh not this life common to all men. For he saith, that he giveth life to whom he will, whereby he meaneth that he doth vouchsafe to bestow this grace peculiarly only upon certain men, that is, the elect.  
22 For the father. He doth now more plainly express the general thing itself, that the father doth govern the world in the sons person, & doth by his hand rule. For the Evangelist taketh judgement, for government and power according to the phrase of the Hebrew tongue. Now we know what is the sum, that the father hath delivered the kingdom to Christ, that he may govern heaven and earth at his pleasure. But this may seem to be a very absurd thing, that the father having resigned up the right of his government should sit idle in heaven like some private man. The answer is easy, that this is spoken not so much in respect of God as of men. For there is nothing changed in God whilst that he hath made Christ the chief king and Lord of heaven & earth. For he himself is in the son and he worketh in him. But because when as we will ascend unto God, all our senses do by and by fail, Christ is set before our eyes, as the visible image of God, who can not be seen. There is no cause therefore why we should weary ourselves in vain with seeking out the secret places of heaven, seeing that God doth provide for our infirmity, when he showeth himself nigh unto us in the person of Christ: But rather when as we have to deal concerning the governing of the world, the estate of ourselves, the heavenvly aid of our salvation, let us learn to turn our eyes unto Christ alone (like as all power is committed unto him, and in his face appeareth god the father who should otherwise be hid far away) least the bare majesty of God do swallow us up with his infinite brightness.  
23 That all men may honour. This member doth sufficiently confirm that which I touched of late, that GOD doth not so reign in the person of Christ as if he were at ease in heaven, as sluggish kings are wont to do: because he doth declare his power in Christ, and doth show himself to be present. For what other thing do these words signify, that all may honour the son, save only that the father will be acknowledged and worshipped in the son? Therefore it is our duty to seek God the father in Christ, there to behold his power, there to worship him. For (as it followeth immediately after) he that honoureth not the son, defraudeth god of his lawful honour. All men do confess that God is to be worshipped, and this sense being naturally engrafted in us, hath taken such deep root in our hearts, that no man dare absolutely deny God his honour: in the mean while the minds of men do vanish away by seeking God without the way. Hence came so many feigned gods, hence came so many perverse worshippings. Therefore we shall find the true God no where else save only in Christ, neither shall we worship him aright any other way save only by kissing the son, 
Psal. 2. 12.  as David teacheth. For (as john witnesseth else where 1. john 2. 12.) he that hath not the son he lacketh the father also. The Turks and jews do with gorgeous titles adorn the God whom they worship, but we must note this that the name of god being separated from Christ is nothing else but a vain fiction. Therefore whosoever will have his worship to be approved of the true God, let him not turn aside from Christ. Neither was the estate of the fathers under the law any other. For although they did behold Christ obscurely under shadows, yet GOD did never reveaie himself without Christ. But now since that Christ was revealed in the flesh and made our king, all the world must bow their knees unto him, that it may be subject to GOD. For seeing that GOD the father hath commanded him to sit at his right hand, he that imagineth God without Christ, he lameth him of the one part of himself.  
24 He that heareth my word. Here is expressed the manner and order of the worship, lest any man should think that it is placed in some external rite only, and in frioulous ceremonies. For the doctrine of the gospel is unto Christ as a sceptre wherewith he doth govern the faithful which are put under him by the father. And this definition is principally to be noted. There is nothing more common than the false profession of Christianity. For even the Papists who are the most deadly enemies of Christ, do yet notwithstanding too boldly brag of his name: but Christ doth in this place require no other honour at our hands, save only that we obey his gospel. Whereupon it followeth that what honour soever the hypocrites do give unto Christ, it is nothing else but the traitorous kiss of judas. Although they call him king an 100 times, yet do they spoil him of his kingdom & all power, whilst that they do not believe his gospel. He doth also set forth the fruit of obedience, when he saith He hath eternal life, to the end we may be more willing to perform the same. For who ought to be so hard hearted, but he will submit himself willingly unto Christ, having the reward of eternal life set before him? and yet we see how few he winneth unto himself with this so great bountifulness. Such is our frowardness that we had rather willingly perish, then submit ourselves unto the son of God, that we may be saved through his goodness. Therefore Christ comprehendeth both these things in these words: both the rule of the godly and sincere worship, which he requireth at our hands, and the way whereby he hath restored us unto life. For it were not sufficient for us to understand that which he taught before: namely, that he came to raise the dead, unless we did also know how he doth deliver us from death. He affirmeth that we do obtain life by hearing his doctrine, understanding by the word (heareth) faith, as it doth immediately show itself. And faith hath not his place in the ears, but in the heart.  
Furthermore we have else where declared whence so great force of faith cometh. We must always consider what the gospel offereth us. Neither is it any marvel, that he that receiveth Christ with all his merits, is reconciled unto God, and is absolved from the guiltiness of death: that he that is endued with the holy spirit, is clothed with the heavenly righteousness, that he may walk in newness of life. Rom. 6. 4. The clause which is added, Believeth in him that sent me, serveth to establish the authority of the Gospel, whilst that Christ doth testify that it came from God, and was not forged by man. Like as in another place he denieth that that is of himself which he speaketh: but that it is commanded him of his father, afterward in the xiiii. chapter, and x. verse He cometh not into judgement. Herein is contained a secret opposition between guiltiness, whereunto we are all naturally subject, and the free acquitting which we have through Christ. For unless all were in danger of damnation, to what end should it serve to exempt those that believe in Christ? Let this therefore be the meaning of these words, that we are out of danger of death, because we are absolved through the benefit of Christ. Therefore howsoever Christ doth sanctify us and regenerate us by his spirit into newness of life: yet the free remission of sins is here specially touched, wherein alone consisteth the happiness of men.  
For he beginneth to live indeed, who hath god to be merciful unto him, and how should God love us unless he did pardon our sins? He hath passed. Whereas certain latin copies have it in the future tense, He shall pass, it proceedeth from the ignorance and rashness of some man, who not understanding the Evangelist his meaning, did grant himself greater liberty than was meet. For there is no doubtfulness at all in the Greek word. And he saith not unfitly that there is a passage made from death already, because both the uncorruptible seed of life is in the children of God, after that they are called, and they do already sit down with Christ through hope in the heavenly glory, and have the kingdom of GOD certainly appointed within themselves. For although their life be hidden, yet do they not therefore cease of to possess it through faith: 
Col. 3. 3.  although they are beset round about with death, yet they do not therefore cease to be quiet: because they know that they are safe enough through the aid of Christ. In the mean while let us remember that the faithful are now in such sort in life, that they do always bear about them the matter of death: but the spirit which dwelleth in them is the life, which shall at length abolish the relics of death. For that saying of Paul is true, that death, is the last enemy that shallbe destroyed. 
1. Cor. 15. 26.  Neither doth he here entreat either of the perfect abolishing of death, or the full exhibiting of life. But although life be only begun in us, yet Christ doth affirm that the faithful are so sure thereof, that they ought not to be afraid of death: neither is it any marvel, seeing they are engrafted into him, who is the fountain and Well of life that can never be drawn dry.  
25 Verily, verily I say unto you, that the hour shall come, and now is, when the dead shall hear the voice of the son of GOD: and they that shall hear shall live.  
26 For as the father hath life in himself, so he hath also given unto the son to have life in himself.  
27 And he hath given him power to do judgement, because he is the son of man.  
28 Marvel not at this: because the hour shall come, wherein all they which are in the graves shall hear his voice,  
29 And shall come forth, they that have done good, unto the resurrection of life: and they that have done evil, unto the resurrection of judgement.  
25 Verily, verily I say unto you. Seeing that the Evangelist bringeth in the son of God so oftentimes swearing in the matter of our salvation: we do first of all hereby perceive how careful he was for us: and secondly, how greatly it skilleth that the credit of the gospel be well and thoroughly established and grounded. Truly he seemeth to tell in this place a certain uncredible thing, when as this effect of faith is declared whereof Christ entreateth: therefore he confirmeth with an oath that the voice of the Gospel is so lively, that it is able to raise up the dead. It is evident enough that he speaketh of the spiritual death. For they that refer it unto Lazarus and the son of the widow of Na●m, and such like, they are refuted by the text itself. Christ telleth us first that we are all dead, before he doth quicken us. And hereby it appeareth of what force the whole nature of man is unto the obtaining of salvation, When as the Papists will set up their free will, they compare it to the Samaritane, whom the robbers left half dead in the way. As though it were lawful with the smoke of an Allegory to darken a clear sentence, whereby Christ doth flatly adjudge us to death. And truly seeing that we are estranged from God through sin, after the falling away of the first man, whosoever do not acknowledge themselves to be oppressed with eternal destruction, they do nothing else but deceive themselves with vain flatterings. I grant truly, that there remaineth some life in the soul of man: (for both the understanding, and will, & all the senses are so many parts of life) but because there is no part of life, which doth aspire unto the heavenly life, it is no marvel if the whole man, as appertaining unto the kingdom of God, be judged dead. And Paul declareth this death at large (Ephe. 2. 1. and 4. 17.) when as he saith that we are estranged from the pure & sound reason of the mind, and that being enemies unto God with all the affection of our heart, and adversaries of his justice, that we wander in darkness being blind, we are given to wicked concupiscence. If there be no force in a nature, that is so corrupt, to desire righteousness, it followeth that the life of God is quite extinguished in us. So that the grace of Christ, is the true resurrection from death. Furthermore, we have this grace given us by the gospel: not that the outward voice hath so great force, which doth oftentimes beat the ears in vain, but because Christ doth speak unto our hearts within by his spirit, that we may receive by faith the life that is offered us. Neither doth he entreat in this place generally of all the dead: but he meaneth only the elect, whose ears God doth boar through and open, that they may hear the voice of his son, that it may restore them to life. Yea Christ doth distinctly in his words commend unto us a double grace, when he saith, The dead shall hear the voice of the son of God, and they that shall hear shall live. For it is no less contrary to nature for the dead to hear, then to be called again to life from which they were fallen. Therefore both of these are properties of the secret power of God. When he saith, The hour shall come and now is, he speaketh as of a thing before unaccustomed. And truly the publishing of the Gospel, was a new and sudden resurrection of the world. If any man ask this question whether the word of God did not always give life to men, or no: we may readily answer, that the doctrine of the law and the prophets, forasmuch as it was appointed for God his people, it rather had this office to nourish those in life who were begotten to God, then to bring them back again from death. But the estate of the Gospel was otherwise, whereby the Gentiles who were before aliens from the kingdom of, God separated from God, deprived of all hope of salvation, were gathered into the fellowship of life.  
26 For as the father. He showeth by what means his voice hath so great force, to wit, because he is the fountain of life, and doth power out the same by his voice into men. For we should not have life from his mouth, unless the cause and original thereof were in his power. For God is not only said to have life in himself, because he liveth alone through his own and inward power: but because having in himself the fullness of life, he quickeneth all things, And this truly doth properly appertain unto God, as it is Psal. 36. 9 With thee is the Well of life. But because the majesty of God as it is set far off from us, might be like to an hidden & secret spring, therefore did it show itself in Christ. Therefore we have a ready and common well out of which we may draw. This is the meaning of the words, because God would not have life to be hidden with him, & as it were buried, he therefore powered it out into his son, that it might flow unto us. Hence we gather that this title is properly ascribed to Christ: inasmuch as he was manifested in the flesh.  
27 And hath given him power. He repeateth this again that the government was given of the father, that he may have full power of all things both in heaven and earth, exo●sia doth in this place signify dignity and judgement is taken for government, As if he should say, that the son is made of his father a king, that he may govern the world, and exercise his father's power. The reason which followeth immediately, is principally to be noted. Because he is the son of man. For his meaning is, that he cometh unto men adorned with so great power, that he may impart unto them that which he received of his father. Some do think that that which is here spoken is all one with that of Paul, Phil. 2. 7. That Christ when he was in the form of God, did make himself of no reputation taking upon him the shape of a servant, and did humble himself unto the death upon the cross, Wherefore God hath also highly exalted him, and given him a name above all names, that every knee may bow before it. etc. But I do make it to reach farther, that Christ inasmuch as he was man, was appointed of the father to be the author of life, that we might not seek far for it. For Christ did not take it to himself, as if he needed the same: but that he might enrich us with his plenty. The sum is, that that was revealed unto us in Christ as he was man, which was hidden in God, & that the life which before could not be attained unto, is now in readiness. And whereas some do knit this reason unto the member following, having pulled it away from his own text, it is far set, and contrary to Christ his meaning.  
28 Marvel not at this. He seemeth to reason very unfitly whilst that he setteth the confirmation of that which he had spoken from the last resurrection. For it is no harder matter for the bodies to be raised up then for the souls. I answer that here is no comparison made between the greater & the lesser according to the thing itself: but according to the meaning of men. For, as they are carnal, they marvel at nothing but that which is carnal and visible. Hereby it cometh to pass that they do carelessly pass over the resurrection of the soul: & do more wonder at the resurrection of the flesh. And also this our blockishness causeth those things to be more of credit, which can be seen with the eyes, then those which can be conceived by faith only, because he maketh mention of the last day, that restraint is no longer added, And now is: but he doth absolutely say that the time shall once be. And here meeteth us another objection, for although the faithful do wait for the resurrection of the bodies, yet can they not lean unto the knowledge thereof to be persuaded that the souls are now delivered from death, because the bodies shall in time to come rise out of the graves. And what is more ridiculous amongst the wicked then to prove that which is known by that which is (as they say) unknown? I answer, that Christ doth in this place boast of his power amongst the reprobate, that he may declare that the perfect restoring of all things was commanded by the father, as if he should say, that which I say I have now begun, I will once finish before your face. And truly whereas Christ doth now quicken the souls that were drowned in destruction by the voice of his Gospel, that is a certain beginning of the last resurrection.  
Furthermore, because it containeth all mankind, he doth by and by distinguish between the elect and the reprobate. Which partition doth declare that as the reprobate are now cited unto judgement by the voice of Christ, so they shallbe once brought by the same voice, and be presented before his judgement seat. But why doth he only name those who are shut up in the graves, as if others should not be partakers of the resurrection, whether they perished by shipwreck, or were devoured of beasts, or were consumed to ashes? because the dead use commonly to be buried, he understandeth by Synecdoche all those who died long ago. And this is more forcible than if he had said the dead only. For the sepulchre doth as 〈◊〉 it were withdraw those from the world, whom death hath already deprived of breath and light. 
Mat. 24. 31.  The voice of the son of God doth signify the sound of the trumpet, 
2. Cor. 15. 52.  which shall sound at the commandment, and through the power of Christ. For whereas the Angel shallbe the crier or apparitor, 1. The. 4. 16. That is no let why that may not be attributed unto the judge which is done through his authority, and as it were in his person.  
29 They that have done good. He pointeth out the faithful by good works, like as he teacheth that the tree is known by his fruit, Mat. 7. 19 20. And he commendeth their good works which they began to do after they were called. For the thief, unto whom Christ promised life upon the cross, who was given unto wicked facts during his whole life, doth even at the last gasp as it were, desire to do that which was right. And because he is borne again a new man, and of the bondslave of sin beginneth to be the servant of righteousness all the former course of his life was never called to an account before God. Moreover, even those sins with the guiltiness whereof the faithful do bind themselves daily, are not imputed unto them. Fo● there was never any in the world who without pardon can be judged to have lived well. Yea, there shall no work at all be accounted a good work, save that whose faults God doth pardon: seeing they are all unperfect and corrupt. Therefore they are called in this place doers of good works, whom Paul calleth studious, or zealous of the fame. And this estimation dependeth upon the fatherly mercifulness of God, 
Tit. 2. 14.  who doth freely allow that which did deserve to be rejected. Whereas the papists do gather out of these places, that eternal life is repaid unto the merits of works, it is easily refuted. For Christ doth not entreat of the cause of salvation: but he doth only distinguish the elect from the reprobate by their mark. And this doth he that he may exhort & invite his children unto holiness and innocency▪ Indeed we do not deny, that faith which justifieth us is joined with the desire of living well and righteously: but we do only teach that our hope can rest no where else save only in the mercy of God.  
30 I can do nothing of myself: as I hear, I judge, and my judgement is just: because I do not seek my will: but the will of the father who sent me.  
31 If I testify of myself, my testimony is not true.  
32 There is another who doth testify of me, and I know that the testimony is true, which he doth testify of me.  
30 I can do nothing of myself. It were superfluous in this place to dispute subtly, whether the son of God can do that of himself or by the help of some other which belongeth unto his eternal divinity: neither would he have us to be occupied about such subtle matters. Therefore there was no cause why the old fathers should so trouble themselves about the refuting of the false slander of Arrius: that knave did object that the son is not equal with the father, because he can do nothing of himself. The holy men do answer that the son doth by good right acknowledge that he hath received of the father whatsoever he hath, of whom, in respect of person, he taketh his beginning. But first of all Christ doth not here speak of his bare divinity: but as he was clothed with our flesh, he teacheth that he is not to be esteemed according to the outward show, because he hath some higher thing then man. Secondly, we must mark with whom he hath to do. It was his intent to refute the jews, who did go about to set him against God. Therefore he denieth that he doth any thing according to the manner of men, because he hath God to be his guide and governor, who dwelleth in him. We must always remember this, that so often as Christ doth speak of himself, he taketh only to himself, that, which is proper to man: because he hath respect unto the jews who did falsely say that he was as one of the common sort of men. In like sort whatsoever is above man, that doth he refer unto the father. This word judge doth properly belong unto the doctrine: yet doth it also appertain unto all the administration. As if he should say that he hath the father to be his author in all things, that his will is unto him as a rule: and that therefore he is a revenger.  
And my judgement is true. He concludeth that his words and deeds are not to be reprehended, because he suffereth not himself to do any thing but that which his father commandeth him. For that aught to be sure and certain without all controversy, that all that is right what soever doth spring and flow from God. This modesty ought to be the first maxima of godliness amongst us, so reverently to think of the works and word of God, that the name of God only ought to be sufficient to prove his justice and righteousness: but there be but a few found who can be persuaded that God is just, unless they be compelled. I grant that God doth show unto us his righteousness by experience: but to restrain the same unto the sense of our flesh, so that we can think no otherwise of the same, than our wit doth tell us, is too licentious impiety  
Let this then be a certain and undoubted consequent, that that is right and true, whatsoever is of God, and that it cannot be but that god must be true in all his words, just and righteous in all his works, we are also taught that this is the only way to do well, to take nothing in hand unless God be our guide and helper. And if the whole world do rise against us afterward, let this invincible defence suffice us, that he erreth not that followeth God. Because I seek not mine own will. Christ doth not in this place set his own will against his father's will, as being contrary things: but doth only refute their vain surmise who thought, that he was rather enforced with human boldness, than governed with the authority of God. Therefore he denieth that he hath any desire of his own, and such a desire as is separated from the commandment of his father.  
31 If I testify of myself. He doth not in this place any whit discredit his own testimony, which in another place he stoutly defendeth, but it is a manner of granting. For, because Christ was sufficiently instructed and furnished by another, he passeth not for being believed himself. If, (saith he) according to the common custom of men, you believe not my witness which I bear of myself, let it be so, let my testimony be of no force. And we know that that is not accounted true and lawful which every man saith of himself, although he do otherwise speak the truth: because no man is a sufficient witness in his own cause. And although it be unjust dealing that the son of God should be reckoned in this number of men, yet will he rather yield some part of his right, that he may overcome his enemies with the authority of God.  
33 You sent unto john and he bare witness of the truth.  
34 But I receive no witness of man: but I speak these things that you may be sa●e.  
35 He was a burning and a shining light: and ye would rejoice for a time in his light.  
36 But I have a greater testimony, then of john: for the works which the father hath given me to do, the same works which I do, do testify of me, that the father hath sent me.  
33 You sent unto john. Before he uttereth the testimony of God, he urgeth them with the answer of john, which they could not justly discredit or distrust. For to what purpose served it to send unto him, unless they would stand to his words? For they do send as unto a Prophet of God: therefore they feign that his voice is unto them in steed of an oracle. And although there is another concession or grant contained in this, yet Christ doth plainly cast in their teeth, that it was nothing but malice that did hinder them and keep them back from believing. Therefore we see that this circumstance maketh much to the matter, that they sent unto john, and did ask of him as being desirous to learn, who was the Messiah: and yet they set light by his answer.  
34 I receive not witness from man. But God did not choose him in vain to be his witness: and in another place, Acts 1. 8. Christ himself affirmeth that his disciples are his witnesses. I answer, that Christ useth the testimony of john, not that he needeth it, but so far forth as it is profitable for us to have some confirmation thereby. One man borroweth testimony of another: because they cannot want that help. The estate of God and Christ is otherwise. For▪ if the Philosophers do say, that virtue needeth not the help of another, what hath man in himself, wherewith he can underprop the truth of God? And Christ addeth also immediately, that he uttered the testimony of john for their sake. Whereby he giveth them to understand that he hath not respect so much unto himself, as that he provided for men, whilst that he raiseth up preachers of his gospel, by whom he may make his will known unto us. Wherein his wonderful goodness doth also shine, whilst that he doth apply all things unto our salvation. Wherefore it standeth us upon to endeavour that he may not take pains in vain in saving us.  
35 He was a burning light. In that he calleth john a burning light, it is a farther argument of their unthankfulness. For it followeth that they are blind of their own accord, seeing the light of God was set up before their eyes. Therefore the meaning of the words is, god would not have you to eree: for he appointed john to be a light that his brightness might direct you. In as much therefore as you do not acknowledge me to be the son of God, it cometh to pass through voluntary error. There followeth another exprobration: that they did not only pass by the light which was offered them, with shut eyes: but did also of set purpose abuse it to oppress Christ withal. For in that they were ready to extol john above his just degree, that did arise of a malicious & unfaithful purpose, lest there should be any place left for the son of God. Christ doth very finely compare this wicked abuse of the heavenly light unto wantonness: like as if the good man of the house should set up a candle in the night season for his servants, that they may do that work which he hath commanded them to do: and they do translate the use thereof unto banqueting, and all manner of naughtiness. Furthermore, as in these words Christ doth accuse the jews, so he doth admonish us all in general, that we do not abuse to wander hither and thither, the godly teachers whom God hath appointed to direct us in the right way.  
The experience of all times, teacheth how profitable this admonition is. God doth take men into his government during the whole course of their life, even until they come to the last mark, he sendeth his prophets as governors. Such is the distemperature of men, that they had rather leap frowardly without going forward, then go forward walking, such is their inconstancy and lightness, that having despised and rejected the perpetual direction, they are carried unto their sudden affections. Therefore saith he, for a time, or an hour: in which word he toucheth their foolishness, that they thought that the eternal light of god could be extinguished with frail and vain frowardness. So deal the Papists at this day, how many godly teachers soever the Lord hath given to his Church as burning lights, they draw them unto a contrary use, as if they were determined to blind their own eyes with the beholding of the light. Neither do they only abuse the lights to choke the light of God, but do also triumph oftentimes in darknenesse, as when as they boast of the doltish inventions of their blabbes & brawlers, against the pure doctrine of the gospel. But that which Christ doth in this place affirm of john, 
Phil. 2. 15.  Paul maketh common to all the faithful, because having the word of life, they ought to shine in the world as lights: but Christ teacheth that it belongeth properly unto the apostles and ministers of the gospel, to carry the light before others. For seeing that we be all in darkness being blind, God doth give us light by the light of his word. But in this place he doth peculiarly adorn john with this title, by whose ministery God did more plentifully shine unto his church.  
36 I have a greater testimony. After that he hath showed that the jews had wickedly corrupted the gift of God in the person of john, he doth now the second time repeat, that which he had said, that he had no need of man's testimony, as if he were not sufficient of himself. Although according to his custom he reclaimeth them unto the father, because he saw that they did despise him. For the works which the father hath given me. He bringeth forth two things whereby he was proved to be the son of god. The father, saith he, doth testify by miracles that I am the son of God: and before I came into the world he gave me a sufficient testimony in the holy scriptures. Let us always remember his drift. He will be acknowledged to be the promised Messiah, that he may be heard. Therefore he doth now prove that he was such a one indeed as the scripture speaketh of. The question is, whether miracles be sufficient to prove that or no, seeing the Prophets had wrought the like. I answer, that the signs which God showed by hands of the prophets, reached no farther than unto the end for which they were appointed: namely, that they might show that they were the ministers of God, who could have authority by no other means: but God meant more highly to extol his son. And this purpose of God is to be accounted the end of miracles. Therefore unless being possessed with wickedness, they had shut their eyes of their own accord, Christ might have made it plain unto them by the power of his signs, who and what a one he was.  
37 And the father that sent me, he hath testified of me: neither did you ever hear his voice, nor see his shape.  
38 And you have not his word abiding in you: because you believe not him whom he sent.  
39 Search the scriptures, because you think that in them you have eternal life: and they are they that testify of me.  
40 And you will not come unto me, that you may have life.  
37 And he that sent me. This is falsely restrained unto the voice heard in his baptism. For he saith in the Pretertence that his father hath testified, that he may give them to understand that he cometh not abroad unknown, because God had marked him long ago in the law & the Prophets, so that he brought with him his marks, whereby he might be known. Therefore I do interpret it, that God did testify of his son, so often as he put the old people in hope of salvation, or promised the perfect restoring of the kingdom of Israel. So that the jews ought to have conceived the form and image of Christ out of the scriptures before he was manifested in the ●lesh. In that they contemn him being present, & so consequently do reject him, they do thereby declare that they have no taste of the law: which thing Christ doth also cast in their teeth. They did boast of the knowledge of the law as if they had been brought up in God's bosom. Neither have ye heard his voice. After that Christ, hath complained that he is not received, he inveigheth sorer against their blindness. In that he: saith, that they never heard the voice of god, nor never saw his shape, they are metaphorical speeches. wherein he teacheth briefly that they were alyantes from the knowledge of God. For as men do make known themselves by their voice & countenance: so God uttereth his voice in the voice of the Prophets, & in the Sacraments he doth as it were put upon him a visible form, whereby he may be known, according to our slender capacity. But he that doth not know God in his lively image, he doth sufficiently bewray by this, that he worshippeth no power, but that which he himself hath framed. Therefore Paul saith that there was a vail put over their eyes, 
2. Cor. 3. 13.  so that they cannot see the glory of God in the face of Christ.  
38 And you have not his word. This is true profiting when the word of God taketh root in us, that being fastened in our hearts, it may have there a certain seat. Christ saith that the heavenly doctrine hath no place amongst the jews, because they receive not the son of God, whom it setteth forth every where: and he casteth this in their teeth worthily. For God spoke not in vain by Moses and the Prophets. And it was the only drift and purpose of Moses to call all men strait unto Christ, whereby it appeareth manifestly that they are not his disciples who reject Christ. Secondly, how shall he have the word of life abiding in him, who driveth away the life itself? How shall he understand the doctrine of the law who extinguisheth so much as in him lieth the soul of the law? For the law without Christ is vain, neither hath it any substance. The nigher therefore every man knoweth Christ, so much hath he profited in the word of God.  
39 Search the scriptures. Whereas Christ had said before, that he hath the father for a witness in heaven, we have said that it is referred unto Moses and the Prophets. Now followeth a more plain exposition: for he saith that that testimony is extant in the scriptures. And he toucheth again their vain boasting, in that they professed that they have life in the scriptures, when as they did only catch at the dead letter. Neither doth he absolutely reprehend this that they seek life in the scriptures (seeing that they are appointed unto us for that end and use): but because the jews did think that the Scriptures did quicken them, whenas they knew not the true meaning thereof: yea seeing that they did choke the light of life, which is contained therein. For how shall the law give life without Christ, who doth only quicken the same? We are taught in this place, that we must fet the knowledge of Christ out of the Scriptures. For they which imagine of Christ, according to their own pleasure, shall at length have nothing but a shadowish ghost in steed of him. Therefore we must first of all hold this, that Christ can be known aright by no other means save only out of the scriptures. And if it be so, it followeth, that we must read the Scriptures to this end that we may find Christ there. Whosoever shall miss this mark, howsoever he weary himself during his whole life with learning, he shall never attain unto the knowledge of the truth, for what shall our wisdom be without the wisdom of God?  
Furthermore, as we are commanded to seek Christ in the Scriptures, so he affirmeth in this place that our study shall not be void. For the father doth in such sort testify there of his son, as he doth undoubtedly reveal him unto us. But this hindereth a great many, that they do only look upon them negligently, and superficially as it were, running over them. But they had need of great attentiveness. Therefore Christ commandeth to search this treasure which is deeply hidden. Wherefore in that the jews do so abhor Christ, it is to be imputed to their slugishnesse, who have the law daily in their hands. For the evident brightness of God's glory shineth in Moses: but they do desire a veil to cover the brightness. It is well known that the old testament is understood by the word scripture. For Christ began not to be first manifested in the Gospel: but he of whom the law and the prophets bare witness, did openly show himself in the gospel.  
40 And ye will not. He ●oth again cast in their teeth that nothing letted them but malice, to take the life offered in the scriptures. For when he saith that they will not, he ascribeth the cause of ignorance and blindness unto frowardness and stubbornness. And truly seeing that he offered himself so courteously unto them, they must needs be wilfully blind. And sithence that they fled from the light of set purpose, yea seeing that they did covet to overwhelm the Sun with their darkness, Christ doth sharply chide them for good causes.  
41 I receive not glory from men.  
42 But I know you that you have not the love of God in you.  
43 I came in my father's name, and you receive me not: if another come in his own name, him will ye receive.  
44 How can ye believe, who receive glory one of another, and seek not the glory that cometh of God alone?  
45 Think not that I will accuse you unto my father: there is one that accuseth you, Moses in whom you trust.  
46 For if you did believe Moses, you would also believe me: for he writ of me.  
47 But if you believe not his writings, how will you believe my words?  
41 I receive not glory from men. He holdeth on in reprehending them: and lest he be suspected, as if he did handle his own cause, he saith first to prevent them, that he passeth not for the glory of man, neither passeth he, neither is he sorry for his own sake, that he seethe himself to be despised. And truly he is greater than that he dependeth upon men's judgements, seeing that the wickedness of all the whole world can take nothing from him, nor diminish his highness one heir. He standeth so upon the refuting of the false slander, that he extolleth himself above men. After that he inveigheth freely against them, and objecteth unto them the contempt and hatred of God. And although we be far distant from Christ in the degree of honour, yet must we contemn the sinister judgements of men. Truly we must take great heed that the contempt of ourselves do not provoke us unto wrath: But let us rather learn to be angry for this cause, if the honour that is due unto God be not given him. Let this holy jealousy burn and vex us, so often as we see the world to be so unthankful that it doth reject us.  
42 Because you have not the love of God. The love of God is in this place taken for the whole sense of Godliness. For no man can love God, but he must receive him, and wholly submit himself unto him, like as again where the love of God doth not reign, there can be no desire to obey. For which cause Moses putteth down this brief some of the law, that we love our God with all our heart, etc. Deut. 6. 5.  
43 I came. Christ proveth by this argument that the jews do neither love nor reverence God, because they will greedily receive false prophets, when as they refuse to submit themselves unto God. For he taketh this for a thing which all men do grant, that this is a sign of a froward and wicked mind, when men do subscribe willingly unto lies, setting apart the truth. If any man do object that this doth come to pass for the most part rather through error then malice: we may easily answer, that no man is subject to the deceits of Satan, save only so far forth as he preferreth lies before the truth, through a certain perverse greediness. For how cometh it to pass that God speaketh to us as unto deaf men, and Satan findeth us ready and willing to hear, save only because being turned away from righteousness we desire unrighteousness of our own accord? Although we must note that Christ speaketh properly of those, whom God hath illuminated peculiarly: as he vouchsafed to grant this privilege unto the jews, that being instructed in his law, they might keep the right way of salvation. It is certain that such do not give ear to false teachers, unless it be because they desire to be deceived, Therefore Moses saith, when false prophets arise, the people is tried & examined by this means, 
●eut. 13. 3  whether they love the Lord their God or no. There seemeth to be in many, innocent simplicity: but without doubt it is hypocrisy that blindeth their eyes, which lurketh within in their minds. For it is certain that God doth never shut the gate against those who knock, that they are never deceived who seek him sincerely. 
2. Th. 2. 10  Therefore doth Paul truly ascribe this unto the vengeance of God, when as the power of deluding is granted to Satan, that they may believe lies, who having rejected the truth did approve unrighteousness: and he saith that those men do perish, who have not received the love of the truth, that they might be saved. So at this day the dissimulation of many is discovered, who being addicted unto the Pope's deceit and wicked superstition, do fret and fume against the Gospel with poisoned fury. For if they had their minds framed unto the fear of God, that fear should also beget obedience. In the name of the father. The false prophets do boast of this title as at this day the Pope doth with full mouth boast, that he is Christ his vicar. Yea, Satan hath deceived miserable men under this colour alone since the beginning. But Christ doth in this place note out the thing itself and no colour. For he doth testify that he came in the father's name for this cause: because he is both sent of the father, and doth faithfully dispatch that which he was commanded to do.  
Furthermore, he distinguisheth by this mark the lawful teachers of the church, from false and corrupt teachers. Therefore whosoever do extol themselves, and do arrogate unto themselves authority of their own over souls, this place teacheth that they are to be rejected without fear. For he that will be accounted the servant of God must have nothing that is separated from him. Now if we examine all the Pope his doctrine, even the very blind shall see that he came in his own name.  
44 How can you? Because it might seem to be an hard matter that those who had been the household scholars of the law and the prophets from their childhood, should be condemned of so gross ignorance, and made the enemies of the truth, yea it might seem to be an uncredible thing, Christ telleth them what it is that letteth them to believe: namely, because ambition did take away their soundness of mind. For he speaketh properly unto the Priests and Scribes, who were so puffed up with pride, that they could not submit themselves unto God. This is a most excellent place, which teacheth that the gate of faith is shut against all those, whose minds are possessed with a vain desire of earthly glory. For he that will be some body in the world, must needs wander and vanish away, so that he cannot go forward unto God. A man doth then prepare himself unto the obedience of the heavenly doctrine when he thinketh that he ought to seek this especially during his whole life, that he approve himself unto God, But that perverse confidence whereby hypocrites do extol themselves before god, seemeth to be a greater let then is worldly ambition: and we know that the Scribes were sore sick also of that disease. We may easily answer: for Christ his meaning was to pluck from their faces the false viso of holiness wherewith they deceived the ignorant people. Therefore he doth as it were with his finger point out the grosser vice, whereby all men might perceive that they were nothing less than that which they would be accounted to be. Again, although hypocrisy do boast itself against God: yet is it always ambitious in the world and before men. Yea this is the only vanity which puffeth us up, even wicked confidence, whilst that we stand rather to our own and the judgement of other men, then of God. For he that doth truly set God before him as a judge, he must needs fall down flat, being discouraged and thrown down. Therefore he that will seek glory of God alone must needs being confounded with the shame of himself, fly unto his free mercy. And truly those that have respect unto God, do see themselves to be condemned and lost, and that there remaineth nothing whereof they may boast, besides the grace of Christ: such desire of glory shall always be joined with humility.  
And as touching this present place, Christ giveth us to understand that men are no otherwise prepared to receive the doctrine of the Gospel, save only when as they turn all their senses, having drawn them from the world, unto God alone, and do earnestly consider that they have to deal with him, that, forgetting the delights wherewith they are wont to deceive themselves, they may descend into their own consciences. Wherefore it is no marvel if the Gospel do find at this day but a few that are easy to be taught, seeing ambition carrieth all men hither and thither. It is no marvel also if many do fall away from the profession of the gospel, for being carried away with their own vanity they do fly away. Wherefore we ought the more earnestly to seek this one thing, that being contemptible, and as it were castaways in the sight of the world, and being cast down in ourselves, we may be reckoned amongst the children of God.  
45 Think not. We must take this order with the obstinate and stubborn, when we see that they profit nothing by doctrine and friendly admonitions to that we cite them to appear before God's judgement seat. There are but a few that mock God openly: but very many do carelessly mock him with vain flatterings whom they are set against as enemies, feigning that he is merciful unto them. So at this day our Giants, who do wickedly tread underfoot all the whole doctrine of Christ, do yet notwithstanding wax as proud as if they were Gods dear friends. For who can persuade the Papists that Christianity is any where else save only amongst them? Such were the Scribes, with whom Christ disputeth in this place. Whereas they were great contemners of the law, yet did they boast much of Moses, so that they were not afraid to set him against Christ as a buckler. If he had threatened that he himself would be unto them an heavy and untoilerable adversary, he knew that all this would have been contemned: therefore he denounceth that there is an accusation prepared for them by Moses. They are deceived who think that there is a difference set down in this place between the office of Christ and of Moses, because it is the office of the law to accuse the infidels. For Christ doth not respect that: but only that he might take from the hypocrites all confidence, who did falsely boast of the reverence of Moses. Like as if at this day any man should object unto the Papists, that the holy teachers of the Church have no more deadly enemies than they, whose title they do wickedly corrupt.  
Furthermore, let us learn hereby, that we must not boast of the scriptures in vain, because unless we worship the son of God with the true obedience of faith, they shall rise to accuse us at the last day, whom God raised up to be witnesses there. Whenas he saith, that they hope in Moses, he doth not accuse them of superstition, as if they did ascribe the cause of their salvation unto Moses: but his meaning is that they did wickedly lean unto Moses his aid, as if they could have him to be a patron of their wicked stubbornness.  
46 For if ye did believe. He showeth why Moses shallbe their accuser, to wit, because they refuse his doctrine. And we know that there can no greater injury be done to the servants of God, then when as their doctrine is despised or slandered. Secondly, those whom the Lord hath made ministers of his word, they must also be defenders of it. Therefore he gave unto all his prophets a double person, that they should teach the godly unto salvation, & that they should at length thrust through the reprobate with their testimony. whereas Christ saith that Moses writ of him it needeth no long proof amongst those, who know that Christ is the end of the law, and the soul thereof. But if any man being not contented therewith doth desire to see the places, I counsel him first that he read diligently the Epistle to the Hebrews, wherewith also Stephen his sermon agreeth, in the 7● chap. of the Acts. Secondly, that he mark when Paul apply testimonies unto his purpose. I confess in deed that there are few places, wherein Moses doth openly preach Christ, but to what end served the Tabernacle, sacrifices, & all ceremonies, save only that they might be figures form according to that first example, which was showed him in the mount? Therefore without Christ all Moses his ministery is in vain. Again, we see how he doth continually call back the people unto the covenant of the fathers, which was established in Christ: in somuch that he maketh Christ the principal point & ground work of the covenant. Neither was this unknown to the holy fathers, who had always respect unto the mediator. A longer treatise would not agree with the brevity which I desire.  
47 For if you believe not his words. Christ seemeth in this place to make himself to be of less credit than Moses: but we know that heaven and earth was shaken with the voice of the gospel. But Christ frameth his speech unto those unto whom he speaketh. For without all doubt the authority of the law was holy amongst the jews: so that it could not be but that Christ was inferior unto Moses. Hereunto appertaineth the opposition of writings and words. For he doth thereby exaggerate their infidelity, that the truth of God being as it were written in tables, is yet of no credit amongst them.   

Chap. 6  
1 afterward went jesus over the Sea of Galilee, which is called Tyberias.  
2 And there followed him a great multitude, because they saw his miracles, which he did upon those that were diseased.  
3 And jesus went up into the mountain, and sat their with his disciples.  
4 And Easter a feast day of the jews was near.  
5 Therefore when jesus had lift up his eyes, and saw that a great multitude came unto him, he saith unto Philip, Whence shall we buse bread, that these may eat?  
6 (Furthermore, he said this trying him: for he himself knew what he would do:)  
7 Philip answered him, two hundred penny worth of bread are not sufficient for them, that every one of them may take a little.  
8 One of his disciples said unto him, Andrew Simon Peter's brother,  
9 Hear is a lad that hath five barley loves, a●d two little fishes, but what are these amongst so many?  
10 And jesus said, Make the men sit down. And there was much grass in that place. Therefore the men sat down, in number about five thousand.  
11 And jesus took the loaves, and having given thanks, he gave to the disciples? and the disciples to them that were set down, and in like sort of the fishes so much as they would.  
12 And after they were satisfied, he said unto his disciples: Gather the fragments which remain, that nothing be lost.  
13 Therefore they gathered them together, and they filled twelve baskets with the fragments, which remained of the five barley loaves, to those that had eaten.  
1 Afterward went jesus. whereas john is wont to gather the words and deeds of Christ which the other three had passed over: in this place he repeateth an history of a miracle, which they had set down, contrary to his custom: but he doth this for a certain purpose, that he may thence pass over unto Christ his sermon, which he made the day following in Capernaum: because they were matters which were joined together. Wherefore although the other have this narration aswell as he, yet hath it this peculiar thing, that it tendeth to another end as we shall see. Some say that this was done anon after the death of john Baptist: by which circumstance of time they note the cause of the departure of Christ. For so soon as tyrants have their hands once embrewed with blood, they wax more cruel, even as the distemperature of drinking, doth make drunken men more thirsty. Therefore Christ his meaning was to pacify the fury of Herod with his absence. He taketh the sea of Galilee for the lake Genesara. When he saith that it was called Tyberias, he doth better express the place whither Christ went. Neither was all the lake thus called, but only a part thereof which was near to the bank, whereon Tyberias stood.  
2 There followed him a great multitude, because, Hereupon followed such desire to follow Christ, that so soon as they had seen his power in miracles, they were persuaded that he was some great Prophet, and sent of God. And here the Evangelist passeth over that which the other three recite, that a part of the day was spent in teaching and healing the sick, and that when it was now almost Sun set, he was requested by his disciples that he would send the people away. For it was sufficient for him to gather the sum briefly, that upon this occasion he might lead and bring us unto the rest of the text which shall follow afterward. And here we see first of all how desirous the people was to hear Christ, that having all of them forgotten themselves, they do quietly wait for the night in a desert place. Wherefore our dullness, or rather sluggishness is so much the more unexcusable, seeing that we are so far from preferring the heavenly doctrine of Christ before the care of hunger, that every little let doth call us away from meditating upon eternal life. Yea, it falleth out very seldom that Christ findeth us free from the hinderances of the world, We are all of us so far from following him into a desert mountain, that there is scarce one amongst ten that can afford to receive him at home amidst all commodities. And although this be a common disease throughout all the world, yet is it certain that no man is apt for the kingdom of God, but he that can learn to desire the food of the soul more earnestly, having shaken off such daintiness, then that his belly shallbe any let unto him. And because the flesh doth always prick us forward to seek the commodities thereof, we must also note this again, that Christ doth willingly take care for those, who neglect themselves. Neither doth he wait and stay until such time as being hungry, they cry that they perish through poverty, and that they have no meat: but he prepareth meat for them before he is requested. Some man will say that this is no continual thing, because we do oftentimes see that the godly, whilst that they are utterly addicted unto the kingdom of God, do yet hunger, and almost pine away through hunger. I answer, that although Christ will prove our faith & patience by this means, yet doth he behold from heaven our poverty, and is careful to help the same, so far forth as is expedient for us: and in that he helpeth not the same by & by: I answer, that he doth that for good cause though the same be hidden from us.  
3 He went up into a mountain. Without doubt Christ sought some secret and by place until the feast day of Easter: therefore is it said that he sat down in the mountain with the disciples. He took such counsel according to man: but in the mean season, the counsel of God was otherwise, which he did willingly obey. Although therefore he did eschew the sight of men: yet doth he suffer himself to be brought forth as it were into a most famous theatre by the hand of God. For there was greater resort in the desert mountain, then in some populous city: his fame also became greater by reason of the miracle, then if he had stand in the midst of the market of Tyberias▪ wherefore we are taught by this example, so to take counsel concerning things present, that if so be it they fall out otherwise then we thought, we be not sorry that God is above us, who can order all things by his will.  
5 He saith unto Philip. The rest say, that that which we do in this place read to have been spoken to Philip alone, was spoken to them all: but in that there is no absurdity. For it is likely that Philip spoke as all of them thought: therefore Christ answereth him peculiarly: Like as immediately after he bringeth in Andrew speaking, whereas the other do assign the speech unto them all together. He trieth the disciples in the person of Philip whether they did look for such a miracle as was wrought by and by or no, when as he seethe that they conceive nothing touching the extraordinary remedy, them he awaketh their minds being as it were fast on sleep, that they might at least have their eyes open to behold the present thing. This is the drift of all those things which the disciples do bring, that they may dissuade Christ from keeping the people there any longer. And peradventure they do therein privately provide for themselves, lest they suffer some part of the discommodity. Wherefore Christ holdeth on in his purpose neglecting their objections.  
7 Two hundredth pennyworth of bread. Seeing that a penny according to Budeus his account is worth four pence sterling, & two pence turnois, this amounteth unto three pound ten shillings sterling. If you divide this sum amongst five thousand men, every hundred shall have seventeen pence half penny. Now let a thousand women and children be added unto the five thousand, you shall find that Philip giveth unto every head half a farthing, to buy a little bread with. But peradventure he supposed, (which thing happeneth in a great company) that they were more. And seeing that the disciples were poor, and not very full of money, Andrew meant to terrify Christ with the greatness of the sum: as if he should say, that they had not sufficient riches to feed the people.  
10 Make the men sit down. Although the dullness of the disciples was worthy to be reprehended, in that they were no sooner lifted up unto hope, and that it came not into their minds to attribute so much unto his power as was meet, yet their ready obedience deserveth no small praise, in that they do now obey his commandment, not knowing what he meant to do, and what success they should have in doing that which they do. The like readiness was there in the people in obeying: for being uncertain of the end, when they were commanded but with one word, they sit down. And this is the true trial of faith, when as God commandeth men to walk as it were in darkness. To the end this may come to pass let us learn not to be wise in our own conceit but in things confused notwithstanding to look for a prosperous event, when as we follow God as our guide, who doth never deceive his.  
11 Having given thanks. Christ hath taught us not once only by his example, that we must begin with prayer so often as we touch meat. For what things soever God hath appointed for our use they do invite us to praise him, as signs of his infinite goodness and fatherly love. And thanksgiving (as Paul teacheth, 1. Tim. 4. 4.) is a certain solemn sanctification, that the use of those things may begin to be pure. Whereupon it followeth that they are sacrilegious profaners of the gifts of God, who devour the same, neglecting God. This admonition is so much the more to be noted, because we see a great part of the world gorge themselves after a beastly manner. Whereas he would have the bread which was given to the Disciples to increase in their hands, we are hereby taught that when one of us doth seek another's profit, the Lord doth bless our labours. Now may we gather the sum of the whole miracle. And this is common to it with the rest, that in it Christ did show his divine power joined with liberality. It is also unto us a confirmation of that sentence, wherein he exhorteth us first to seek the kingdom of God, and promiseth that all other things shall be added. For if he took care for those who were brought unto him only with a sudden force and motion, how should he be wanting unto us, if we seek him with a constant purpose of mind? He will first (as I have said) suffer his to be hungry, yet will he never suffer them to be destitute of his aid. In the mean while he hath good causes and reasons why he doth not help us save only in extremity. Moreover, Christ did declare, that he did not only give the spiritual life unto the world: but that he was also appointed to nourish our bodies. For the abundance of all good things is given into his hand, that he may power out the same into us like a water conduit. Although I do call him a conduit unproperly, seeing that he is rather the lively fountain, flowing out of the eternal father. 
1. Cor. 1. 3  Therefore Paul wisheth unto us all good things, 
Eph. 5. 20.  from him and from the father. And he teacheth that we must give thanks to GOD the father through him in all things. Neither is this office proper to his eternal Divinity only, but the father hath also made him in the flesh steward for us, that by his hand he may feed us. Although we do not daily see miracles, yet doth Christ no less liberally show his power in feeding us. And truly we do not read that he used new and strange means so often as he would give his a supper. Wherefore it shallbe a preposterous petition, if any do desire to have meat given him after a strange manner.  
Moreover, Christ prepared no great dainties for the people: but they must be contented with barley bread and dry fish, who did openly see his wonderful power in that supper. And although he doth not at this day fill five thousand men with five loaves, yet doth he not cease to feed the whole world miraculously. 
Deut. 8. 3.  We count this a paradox and strange thing, that man doth not live by bread only, but by the word which proceedeth out of the mouth of God. For we are so tied to the external means, that there is nothing more hard then to depend upon the providence of God. Hence cometh such trembling when as we see that we have not bread ready at hand. But if any man do well consider upon all things: he shall be compelled to see the blessing of God in all manner of food: but the miracles of nature do wax vile amongst us through continuance. Neither are we so much letted in this point by dullness, as by maliciousness. For who is he that had not rather compass the heaven & earth about with a wandering gadding of the mind, & that an hundred times, then behold God offering himself unto him?  
13 And they filled twelve baskets. Matthew writeth that whenas there were four thousand men satisfied with seven loaves, there remained as many baskets full as there were loaves. 
Mat. 15. 37  Therefore seeing that less store was in like sort sufficient for a greater number of men, and there remaineth almost twice as much, we do hereby more plainly see of what great force that blessing of God is, at the beholding whereof we shut our eyes of our own accord. We must also note this by the way that although Christ doth command to fill the baskets that the miracle might be made more known: yet doth he exhort his Disciples unto thriftiness, when he saith: Gather ye, let nothing be lost. For the greater liberality of God ought not to provoke us unto wastfulnesse. Therefore let those who have abundance remember that they shall once give an account of their immoderate store, unless they do bestow the overplus diligently and faithfully upon good uses and such as God alloweth.  
14 Therefore when those men had seen the miracle, which jesus had wrought, they said, truly this man is the Prophet, which shall come into the world.  
15 Therefore when jesus knew, that they would come, and carry him away that they might make him a king, he departed again into the mountain alone.  
16 And when it was evening, his disciples went down unto the sea.  
17 And going into a ship, they came over the sea into Capernaum, and it was now dark, and jesus came not unto them.  
18 And the sea did swell with a great wind which did blow.  
19 Therefore when as they were gone forward five and twenty furlongs, or thirty, they see jesus walking upon the sea: and when he drew nigh unto the ship they were afraid.  
20 And he saith unto them, It is I, be not afraid.  
21 Therefore they would have received him into the ship: and by and by the ship arrived at the land whereunto they went.  
14 Therefore when those men. The miracle seemeth to have some success, in that they do acknowledge Christ to be the Messiah: for that was Christ his only drift: but they do by and by turn that knowledge which they had conceived concerning Christ, unto another end. And this vice is over common amongst men, to corrupt with their lies, & overthrow gods truth, so soon as he hath once revealed himself unto them: yea when they seem to be entered into the right way, they do by and by degenerate from themselves.  
15 That they might make him a king. Whereas those men were determined to give unto Christ the title and honour of a king, that did proceed from some reason: and in this point were they greatly deceived, that they did take to themselves liberty to make a king: for the Scripture saith, that this belongeth to God alone, as it is Psal. 2. 6. I have set my king, etc. Secondly, of what sort do they feign his kingdom to be? namely, an earthly kingdom which is altogether contrary to his person. Let us hereby learn how dangerous a thing it is, to invent any thing according to our own reason, in matters appertaining unto God, forsaking the word of God. For there is nothing which the froward quickness of our wit cannot corrupt. And what doth the colour of zeal help when as we are more contumelious against God through our disordered worship, then if any man should impugn his glory of set purpose? We know how furious the endeavours of the enemies were to extinguish Christ's glory. That was the extremest violence when he was nailed upon the cross. But by this means both salvation was obtained for the world, and Christ himself triumphed gloriously over death & Satan, If he had now suffered himself to be made a king, he had quite overthrown his spiritual kingdom: the gospel had been eternally slandered, the hope of salvation had been quite extinguished. This is the success which feigned worshippings and honours rashly invented by men, have, that they do only dishonour God, having spoiled him of his true honour. We must also note the word, carry away. For they would carry away Christ, saith the Evangelist, that is, they would violently make him a king, although it were against his will. Wherefore if we be desirous to have that honour which we give unto him to be approved of him, we must always regard what he requireth. And truly those who thrust upon God honours invented by themselves, they do him injury after a sort, seeing that obedience is the foundation of the true worship. Furthermore, we do hereby learn, how reverently we must remain in the pure and simple word of GOD: because so soon as we turn aside but a little, the truth is infected with our leavens so that it is now made unlike to itself. They had out of the word of God, that the promised redeemer should be a king: but they invent of their own head an earthly kingdom, and they give him a kingdom contrary to the word of God. So, so often as we do mix our opinions with the word of God, faith doth degenerate into frivoulous conjectures. Therefore let the faithful accustom themselves unto modesty, lest Satan carry them away into a perverse ferventness of zeal, so that they do violently run upon God, like Giants, who is then worshipped aright, when as we embrace him offering himself unto us. And it is a wonder, that there was such headlong boldness in five thousand men, that they were not afraid lest they should provoke the weapons of Pilate & of the Empire of Rome against them by creating a new king. It is certain that they would never have gone so far, unless trusting to the Oracles of the Prophets, they had hoped that God was on their side, and that by that means they should have the upper hand. But in the mean season they do err, in feigning a kingdom, which the prophets did no where commend. Therefore they are so far from having God to further these their endeavours, that Christ doth rather withdraw himself, The same thing caused miserable men to wander so long in darkness in time of Papistry, as if God had been absent: because they were so bold as to pollute all his worship with their inventions.  
16 His Disciples went down. It is questionless that Christ meant to stay out of sight, until such time as the company was gone. We know how hard a matter it is to stay the uproars of the people, but & if that had been openly assayed which they had conceived in their minds, the rumour had been spread abroad by and by. And then afterward it had not been so easy a matter to have wiped away the blot. In the mean season he employeth all the time in prayer, as the other Evangelists do report: peradventure that God the father would redress that distemperature of the people. In that he goeth over the lake miraculously, this is profitable for the Disciples, to confirm their faith again. And the fruit spreadeth farther, because all the people might easily gather, that he came thither, by his own power, and not in any ship. For they did beset the bank, from which he must of necessity launch: and they could scarce have been pulled away from thence, unless they had seen the disciples go another way.  
17 It was now dark. john passeth over many circumstances, which the other put in, as is that, that they had striven certain hours with a contrary wind. For it is likely that after the first darkness of the night began, there arose some tempest. And they say that Christ appeared to the Disciples in the fourth watch. They who guess, that they were yet in the midst of the lake when Christ appeared unto them (because john saith that they were gone siue and twenty, or thirty furlongs) are deceived in that, because they think that they sailed cross unto the further bank. For Bethsaida nigh whereunto, as Luke doth testify, the miracle was wrought, and Capernaum, where the ship arrived, were placed both on one side. Pliny in his sift book saith, that this lake was six miles broad, & sixteen long josephus in his third book of the wars of the jews, saith, that it was an hundredth furlongs long, and forty furlongs broad.  
Furthermore, forasmuch as eight furlongs do make a mile, we may easily gather hence, how much the one doth disagree which the other. howsoever it be, the Evangelist his drift was to teach that they were in great danger when Christ showed himself unto them. It may seem to be an absurd thing that Christ his disciples are so troubled, when as others do sail quietly. But the Lord doth thus exercise his children oftentimes with great dangers, that they may more freely and familiarly know him in the deliverance.  
19 They were afraid. The other Evangelists do express the cause of their fear, because they thought it had been a spirit. And it cannot be but that we shallbe cast down and afraid when we see any spirit: because we think that either Satan doth delude us, or God doth foreshow some thing. But john doth in this place as in a glass set before our eyes, what knowledge we can have of Christ without the word, & what he bringeth. For if he show a bare token of his divinity we do by and by fall away unto our inventions, and every man forgeth to himself an Idol instead of Christ: after the errors of the mind, followeth trembling, and confused fear of the mind: but so soon as he beginneth to speak, we do both by his voice gather evident & sound knowledge, and also there shineth in our minds joy and gladsome peace. For there is in these words great weight. It is I, be not afraid. For we are hereby taught, that we have large matter of confidence in the presence of Christ alone, 
joh. 18. 6.  so that we may be quiet and void of care. But this appertaineth only unto Christ his disciples: for we shall see afterward that the wicked were thrown down with the same voice. The cause of the difference is, because he was sent to be a judge unto destruction to the reprobate and unbelievers: wherefore they cannot abide to behold him, but they are by and by swallowed up.  
But the godly who do acknowledge that he was given to be their mediator, so soon as they hear him once named, which thing is to them a certain pledge both of God's love & their own salvation, they pluck up their hearts as being raised from death to life, and behold him joyfully as the clear heaven, they sit quietly upon the earth: and having the upper hand of all evils, they set his aid against all dangers. He doth not only comfort them with his word, and lift them up: but he doth also in very deed take from them fear, by staying the tempest.  
22 The day following, the multitude which stood beyond the Sea, when as they saw that there was no other ship there, save that whereinto his disciples went: and that jesus came not with his Disciples into the Sea: but that the Disciples went away alone:  
23 Furthermore, other ships came from Tyberias nigh to the place where they eat the bread, after that the Lord had given thanks.  
24 Therefore when the multitude saw that jesus was not there, neither his disciple●, they went up also into ships, & came to Capernaum, seeking jesus.  
25 And when they had found him beyond the Sea, they said unto him, Master, when camest thou hither?  
22 The day following. Here the Evangelist reciteth the circumstances whereby the multitude might gather, that Christ his passage was divine. There was but one ship, they saw that launch without Christ: the day following there came ships from another place, wherein they are carried to Capernaum: there found they Christ, therefore it remaineth that he came thither miraculously. There is in the words small consequence: yet notwithstanding, the sense is plain enough. For in the former member, john saith, that there was but one ship, that the same went from the bank in presence of them all, and that it had not Christ in it: afterward he addeth, that there came ships from Tyberias, wherein the multitude came, which sat upon the bank, as besetting all landing places, lest Christ should escape them.  
23 Nigh to the place where they did eat bread. The meaning of the words is doubtful: for they may be expounded thus, either that Tyberias was nigh to the place where they were filled by Christ, with five loaves, or that the ships arrived at the bank which was nigh to the place. I do better like of this latter exposition. For Bethsaida nigh whereunto, as Luke expresseth, the miracle was wrought, is the midway between Tyberias and Capernaum. Therefore when as these ships came down from the upper place, they sailed along by that bank upon which the multitudes stood, and it is not to be doubted, but that they arrived to take in passengers. When as john saith again, that Christ gave thanks, it is no superfluous repetition. For his meaning is, that Christ did obtain by prayer, that those few loaves might be sufficient to feed so many men withal, and because we are cold, slothful, and slow to prayer, therefore he beateth in one thing twice.  
25 Over the Sea. We said before that the City Capernaum was not situate on the other bank. For Tyberias standeth in that part of the lake where it is the brodest: and Bethsaida followeth afterward: Capernaum lieth at the nethermost part not far from the going out of jordan. And whereas john placeth it beyond the lake, it must not be so understood, as if the region were directly placed against it: but because the lake was crooked in that nethermost part, and by reason of the creak that went between, they could not journey without going far about. Therefore the Evangelist saith, beyond the sea after the common custom: Because they had no straight passage unless they went by water.  
26 jesus answered them and said, verily, verily, I say unto you, ye seek me, not because you have seen the signs, but because you have eaten of the loaves and are filled.  
27 Labour for the meat, not which perisheth: but for the meat which remaineth unto eternal life, which the son of man will give you: for him hath God the father sealed.  
28 Therefore they said unto him, what shall we do, that we may work the works of God?  
29 jesus answered and said unto them, this is the work of God, that you believe in him, whom he hath sent.  
26 jesus answered them. Christ doth not answer to their question, that he may set forth unto them his power in the miracle, but doth rather chide them, for that they run headlong without having any consideration at all. For they had no true and lawful reason to render, why they did so: because they sought in Christ another thing than Christ himself. Therefore this fault is noted in them, that they seek Christ for their bellies sake, and not because of the miracles. And yet it cannot be denied, but that they had respect unto the miracle. Yea the Evangelist said before, that they were moved with the miracles to follow Christ: but because they did abuse the miracles unto a strange end, he doth worthily cast in their teeth, that they have greater respect unto their belly, then unto the miracles: as if he should say, that they did not go forward in the works of God as they ought. For this had been true profiting, so to have acknowledged Christ to be the Messiah, that they should have given themselves to be taught and governed by him, and to have gone toward the heavenly kingdom of GOD he being their guide. But they look for no more at his hands, but to be well in this world.  
Furthermore, this is to spoil Christ of his principal power. For he was given of the father for this cause, and he revealed himself unto men for this cause, that he may reform those who were endowed with the holy ghost according to the Image of God, that he may lead them into everlasting life, being clothed with his righteousness. Therefore it skilleth much what we respect in Christ his miracles. For he that doth not desire to attain unto the kingdom of God, but sticketh fast in the commodities of this present life, he seeketh no other thing but to fill his belly. Like as at this day many would gladly embrace the Gospel, if being void of the bitterness of the cross it did only bring with it the delights of the flesh. Yea we see many offer themselves to serve Christ, that they may live more merrily and freely. Some for hope of gain, some for fear, some for their sakes whom they will please, do profess themselves to be Christ his disciples. Therefore this is the chiefest thing in the seeking of Christ, that contemning the world we seek the kingdom of God and the righteousness thereof. But because men are well persuaded of themselves, and do assure themselves that they seek Christ very well, when as they corrupt his whole power: Christ after his accustomed manner doth double the word verily, as if he would by an oath bring to light the vice which lieth hid under our hypocrisy.  
27 Work. He teacheth whereunto he would have his wholly bend: namely, unto eternal life: but because by reason of the grossness of nature, we are always addicted unto earthly things, therefore he doth first correct that disease which is engendered in us, before he showeth what we must do. This doctrine had been simple and plain, labour for the incorruptible meat: but because he knew that men's senses are tied unto earthly cares, he doth first of all command them to acquit themselves of these snares, that they may arise up into heaven: not that he forbiddeth those that be his to labour, that they may get themselves daily food: but he telleth them that they must prefer the heavenvly life before the earthly, because this is the only cause of living to the godly, that being as strangers in the world they may make haste into the heavenly country. Secondly, we must mark the drift of this place. because they do corrupt the power of Christ, who are addicted to their belly and earthly things: he showeth what we ought to seek in him and for what cause we ought to seek him. And he useth such metaphors as are agreeable unto the circumstance of the communication. If there had been no mention made of meat, he might have said without using any figure, it behoveth you setting aside the care of the world, to strive to attain unto the heavenly life: but because they run to meat like beasts, Christ frameth his speech metaphorically, and calleth all that meat, whatsoever doth appertain unto newness of life. We know that our souls are fed with the doctrine of the Gospel, whilst that it worketh effectually in us through the power of the spirit. Therefore seeing that faith is the life of the soul, what things soever do nourish & further faith, they are compared to meat. He calleth this kind of meat uncorruptible, and he saith that it remaineth unto eternal life, that we may know that our souls are not fed for a day: but that they are brought up unto the hope of blessed immortality: because the Lord beginneth the work of our salvation, that he may finish it until the day of Christ. Therefore it is meet that we receive the gifts of the spirit, that they may be to ken and pledges of eternal life. For although the reprobate do oftentimes refuse this meat having tasted thereof, so that it doth not remain in them: yet do the faithful perceive this force of the soul abiding, when as they do perceive that force of the spirit, which is never frail in his gifts, yea which never falleth away. Their reason is frivolous, who gather out of the word work, that we do merit everlasting life by works. For Christ (as we have said) doth figuratively exhort men, to apply their studies unto the meditating upon the heavenly life, whereas they are wont otherwise to be set wholly upon the world. And Christ removeth all doubt, when he saith, that he giveth this meat. For no man doth obtain that by his own industry, which he hath of his gift. There is some show of contrariety these words: yet these two things do easily agree together, that the spiritual meat of the soul is the free gift of Christ, and that it standeth us upon to endeavour to be made partakers of this so great a good thing. For him hath God the father sealed. He confirmeth the sentence next going before, because he is appointed by his father to this end. The old writers did falsely wrest this place unto the divine essence of Christ, as if he were said to be sealed, because he is the print, and express image of the father. For he doth not entreat in this place subtly of his eternal essence: but what is commanded and enjoined him, what is his office, and furthermore, what we must hope for at his hands. Furthermore, the fit metaphor alludeth unto the ancient custom, for they sealed that with rings which they would establish with their authority. So Christ, that he may not seem to take any thing to himself, affirmeth that this office was laid upon him by his father, and that this decree of his father was revealed as it were with a graven seal. The sum is, seeing that it is not every man's office to feed the souls with uncorruptible meat, Christ cometh forth, & promising himself to be the author of so great a good thing, he addeth moreover, that he is approved of God, & that he was sent unto men with this mark of the seal. Hereupon it followeth, that their study shall not be void, who shall offer their souls to Christ to be fed. Let us know therefore that we have life offered us in Christ so that every one of us may look to attain unto the same not all adventures, but being sure to have success. Notwithstanding we are also taught that they are guilty of falsehood & theft before God, whosoever do attribute this praise unto any other save only unto Christ. Whereby it appeareth that the papists are false forgers in all points of their doctrine. For whosoever do put in Christ his place the means of salvation, so often do they mar this seal of God, which is only authentical, as it were blotting the same, & that with their wicked boldness, & unspeakable falsehood. And lest that we do fall into the same horrible guiltiness, let us learn to reserve all that perfect & untouched, to Christ, which is given him of his father.  
28 What shall we do then that etc. The multitude understood well enough that Christ exhorted them to strive to go higher than unto the commodities of this life: & that they must not be occupied in the earth whom god falleth unto another place. They who ask this question are in some point deceived, because they know not the way how to labour. For they do not think that God doth give us by the hand of his son whatsoever is necessary unto the spiritual life. First they demand what they must do't afterward, when they name the works of God, they wander without a mark, so that they bewray that they know not the grace of God. Although they seem here proudly to murmur against Christ, as if he did reprehend them undeservedly: as if they should say, dost thou think that we have no care of eternal life? what then dost thou command us to do more than we do? Understand by the works of God, those works which he requireth, and which he alloweth.  
●9 This is the work of God. They spoke of works, Christ reclaimeth them unto one work alone: namely, unto faith. Whereby he giveth us to ●nderstand, that all that is vain, whatsoever men do go about without faith, and that faith alone is sufficient: because GOD requireth this one thing of us, that we believe. For here is a certain secret opposition between faith and men's studies and endeavours. As if he should have said, men's endeavours are in vain when as they go about to please god without faith, as if running out of the way they did not go toward the mark. Therefore it is an excellent place, that how much soever men do miserably weary themselves during their whole life: yet all their labour is in vain unless faith be unto them a rule of living. They which gather out of this place, that faith is the gift of God, they are deceived: for Christ doth not teach what God worketh in us, but what he requireth, and will have. Notwithstanding that seemeth to be an absurd thing, that God should allow nothing save faith alone: for love must not be contemned, neither do other offices of godliness lose their place and honour. Therefore howsoever faith be the chief, yet other works are not superfluous. We may easily answer, for faith doth not exclude either love, or any other good work: seeing that it comprehendeth them all in it. For faith is called the only work of God, because we possess Christ by it, and are made the children of God, that he may govern us by his spirit. Therefore because Christ doth not separate from faith the fruits thereof, it is no marvel, if (as they say) he place the head & helm therein. We have said in the third chapter what the word believe doth signify. We must always remember this, that we may know the force of faith: that we must define what Christ is in whom we believe, and why he is given us of the father. These men's cavil is rotten & nought worth, who under colour of this place do hold that we are justified by works, if faith do justify, seeing that it is called the first and principal work. It is manifest enough that Christ speaketh unproperly when he calleth faith a work: as when Paul compareth the law of faith & the law of works together. Secondly, whenas we say that men are not justified by works, we understand those works, by the merit whereof men do purchase favour with God. But faith bringeth nothing unto God, but doth rather present man empty and poor before God, that he may be filled with Christ and his grace. Wherefore it is a passive work (that I may so call it) whereunto no reward can be repaid: neither doth it give unto man any other righteousness, save that which it receiveth of Christ.  
30 Therefore they said unto him, what sign dost thou, that we may see, and beleeu● thee? what workest thou?  
31 Out fathers eat Manna in the wilderness, as it is written, he gave them the bread of heaven ta eat.  
32 Therefore jesus said unto them, verily, verily, I say unto you, Moses gave you not the bread from heaven, but my father giveth you the true bread from heaven.  
33 For this is the bread of God, which came down from heaven and giveth life to the world.  
30 What sign dost thou? This wickedness doth sufficiently testify how true that saying of Matthew is, 
Mat. 12. 39  This wicked generation seeketh a sign. They were drawn before with the admiration of the miracles unto Christ, being made astonished with a new miracle again: they confessed Christ to be the Messiah, & because of this hope they would have made him a king: Now they require a sign of him as if they had never known him. Whence was this of sudden forgetfulness, save only because being unthankful to God, they are maliciously blind when as they behold his power? And without doubt they do loath all the miracles which they saw hitherto, because Christ did not grant their requests, and because they do not find him such a one, as they feigned to themselves. If they had seen any hope of earthly felicity, they would continually have praised him: without doubt they would have called him a Prophet, the Messiah, and the son of God. Now because he doth chide them, because they were too much given to the flesh, they think that they ought not to hear him any more. And at this day there be many like unto them. For at the beginning because they persuade themselves that Christ will bear with their vices, they do greedily snatch at this Gospel, they desire no proof thereof: but when as they are called unto the denial of the flesh, and the bearing of the cross, than they begin to distrust Christ: they demanded whence the Gospel came. Finally, Christ shall be their master no longer, when as he once is not answerable to their desire.  
31 Our fathers. Therefore Christ rubbed them on the gall, when as he said that they came like bruit beasts to fill their bellies: for they do bewray this gross affection when as they desire to have such a messias as will feed them. And whereas they do highly extol the grace of God in Manna, they do it craftile that by that means, they may suppress the doctrine of Christ, wherein he did condemn the immoderate desire of the corruptible meat. For on the the other side they set against it the gorgeous title wherewith Manna is adorned, when as it is called the heavenly bread. But the spirit doth not therefore call Manna honourably the bread of heaven, to this end, as if God in feeding his people as an heard of swine, did give them no more excellent thing. Therefore they have no excuse, when as they do now wickedly refuse the spiritual food of the soul which is now offered unto them.  
32 Verily, verily I say unto you. Christ seemeth to deny that which was cited out of the Psalm: yet doth he speak only by way of comparison. Manna is called the bread of heaven, but for nourishing the body, but that is counted truly and properly the heavenly bread, which is the spiritual food of the soul. Therefore in this place he setteth the world against heaven, because the uncorruptible life is only to be sought in the kingdom of God. The truth is not set against figures in this place, as oftentimes else where: but Christ respecteth what is the true life of man: namely, whereby he differeth from bruit beasts, and whereby he excelleth all creatures. When he addeth afterward, My father giveth you, it is as much as if he should have said, the Manna which Moses gave unto your fathers, brought not the heavenly life: but now is the heavenvly bread indeed offered you. He calleth the father the giver of this bread: but his meaning is, that it is given by his hand. So that the opposition is not referred unto God & Moses, but unto Christ & Moses. And Christ doth rather make the father the giver of this gift, than himself, that he may purchase more reverence, as if he should say, acknowledge me to be the minister of God, by whose hand he will feed your souls unto eternal life.  
Again this seemeth but a little to agree with Paul his doctrine. For Paul calleth Man the spiritual meat, 
1. Cor. 10. 3.  I answer, that Christ speaketh according to their capacity, with whom he hath to do, neither is this any strange thing in the scripture. We see how Paul himself disputeth diversly concerning circumcision. When he entreateth of the institution, he confesseth that it was the seal of faith: whilst that he contendeth with the false Apostles, he maketh it rather the seal of the curse, and that according to their meaning. Let us consider what was objected to Christ: namely that he is not proved to be the Messiah, unless he give unto those that be his bodily food. Therefore he declareth not what thing Man did prefigure, but saith plainly that that was not the true bread wherewith Moses feed their bellies.  
33 For this is the bread of God, Christ reasoneth from the definition unto the thing defined negatively, on this wise: that is the heavenly bread, which came down from heaven to give life unto the world: there was no such thing in Man: therefore it was not the heavenly bread. And in the mean while he confirmeth that which he said before: namely, that he was sent of the father, that he might feed men far more excellently than did Moses. Man truly came down from the visible heaven (that is from the clouds): but not from the everlasting kingdom of God, from whence life floweth unto us. But the jews unto whom Christ speaketh did look unto no higher thing, save that their father's bellies were well filled and stuffed in the desert. He calleth that the bread of God now, which he called before the bread of heaven: not that the bread wherewith we are fed in this life cometh from any other save only from God: but because that is counted the bread of God which quickeneth the souls unto blessed immortality. This place teacheth that all the world is dead to God, save only in as much as Christ doth quicken it: because life shall be found no where else save only in him. In the coming down from heaven we must note two things: namely, that in Christ we have a divine life: because he came from God, that he might be unto us the author of life: & secondly, that life is near unto us, so that we need not to fly up above the clouds, or sail over the Sea. For Christ came down unto us for that cause, because no man could go up.  
34 Therefore they said unto him, Lord always give us this bread.  
35 jesus said unto them, I am the▪ bread of life: he that cometh unto me shall 〈◊〉 be an hungered: and he that believeth in me shall never thirst.  
36 But I have said unto you, that you have also seen me, and you believe not.  
37 Whatsoever the father giveth me, it shall come unto me: and him that cometh unto me will I not cast out.  
38 Because I came down from heaven, not that I might do my will, but his will 〈◊〉 sent me.  
39 And this is his will that sent me, of the father: that whatsoever he hath given me, I should not lose of it, but should raise it up in the last day.  
40 And this is his will that sent me: that whosoever seethe the son, and believeth with him, he may have eternal life: and I will raise him up in the last day.  
34 Always give us. Undoubtedly they speak tauntingly, that they may accuse Christ of vanity, because he doth boast that he giveth the bread of life. So miserable men, whilst that they refuse the promises of God, being not contented with this one evil, they make Christ guilty of their infidelity.  
35 I am the bread of life. He teacheth first that the bread is present which they did ask in mockage: then afterward he chideth them. Furthermore, he began with doctrine, that he might the better declare that they were guilty of unthankfulness. And there are two parts thereoft because he showeth whence we must set life, and how we may enjoy the same. We know what caused Christ to use these Metaphors: namely, because there was mention made of Manna and the daily food. But notwithstanding this figure is more fit to teach the ignorant withal, than a plain kind of speech. When as we eat bread to nourish our bodies withal, both our infirmity, and also the strength of God's grace doth the better appear, then if God did instill his secret power to nourish the body without bread. So an institution taken from the body to the soul, causeth the grace of Christ to be the better felt: For when we hear that Christ is the bread which our souls must eat: this pierceth farther into our souls then if Christ should say simply, that he is our life Notwithstanding we must note that the lively force of Christ is not expressed by the word bread, in such sort as we feel it. For bread doth not begin the life: but it cherisheth and preserveth the life which is begun. But we do not only retain life through the benefit of Christ, but we have the beginning of life through him. Wherefore the similitude is unproper in some respect. But in this there is no absurdity: because Christ frameth his talk according to the circumstance of the talk had before. The question was moved, whether Moses or Christ himself was more excellent in feeding men. This is the self same reason why he doth only call it bread: because they did only object Manna unto him, therefore it was sufficient for him to set against the same another bread. The doctrine is simple, that our souls do not live by an inward power (that I may so say) but that they do borrow life of Christ.  
He which cometh unto me. Now he defineth the manner of eating: namely, when as we receive him by faith. Neither doth it any whit profit the unbelievers, that Christ is the bread of life: because they continue always empty: but Christ is made our bread then, when as we come hungry unto him, that he may fill us. To come unto Christ and to believe, have all one signification in this place: but in the former word the effect of faith is expressed: namely, that being enforced with the feeling of our poverty we fly unto Christ to ask life. Furthermore, they who gather out of this place, that the eating of Christ is nothing else, save faith only, they reason scarce fitly enough; and to the purpose. I grant indeed that we eat Christ no otherwise save only by beleeuing● but the ●ating itself is rather an effect or fruit of faith, than faith. Neither doth faith behold Christ alone, as being a far off: but it embraceth him that he may be made ours, & dwell in us: it maketh us to grow into one body with him, to have one life with him, and finally to be one with him. Therefore it is true that Christ is eaten by faith alone, so that we do also understand, after what sort faith joineth us with him.  
He shall never be a thirst. This seemeth to be added contrary to reason: because it is not the office of bread to quench thirst, howsoever it doth satisfy hunger. Therefore Christ doth attribute more to bread then the nature thereof doth bear. I have already said, that he doth only use the word bread; namely, because the comparing of Manna with his heavenly power, whereby our souls are holden in life, did so require. In the meanwhile he understandeth by bread all the whole sum of food: and that according to the common custom of his country. For the Hebrews do take this phrase to eat bread by Synecdoche, for to sup or dine: & when as we ask our daily bread, we comprehend under the same drink & the other parts of our life. Therefore the meaning of the words is this, whosoever shall resort unto Christ, that he may have life of him, he shall want nothing, but shall have sufficient nourishment to maintain life with.  
36 But I have said unto you. Now doth he blame them, because they do wickedly reject the gift of God, which is laid open unto them. And this is too too wicked contempt of god, to reject that which some man, doth acknowledge to be given by him. Unless Christ had made his power known unto them, & had manifestly declared that he came from god, the colour of ignorance might have extenuated their fault: but in that they refuse his doctrine, whom they did before confess to be the Messiah of the Lord, it is extreme unthankfulness. Truly it is true that men do never so resist God of set purpose, that they think that they have to deal with God. whereunto appertaineth that of Paul, They would never have crucified the Lord of glory, if they had known him. But the unbelievers, because they are blind, 
1. Cor. 2. 8  when they behold the light, are worthily said to see that which vanisheth straightway out of their sight, because Satan doth darken their minds. This is questionless, that when as he said that they saw, he meant not the bodily sight, but doth rather touch their voluntary blindness in that they might know what he was, unless their own wickedness had letted them.  
37 Whatsoever the father giveth me. Lest their unbelief should any whit discredit his doctrine, he saith that the cause of so great stubbornness is, because they are reprobates, & strangers from the flock of God. Therefore he doth distinguish the elect from the reprobate in this place, that his doctrine may nevertheless retain the authority, although it be not believed of many, For the wicked do both speak evil of the word of God, and do make no account thereof, because they are not touched with the reverence of it: and many weaklings and ignorant men do doubt, whether it be the word of god or no, because a great part of the world doth refuse it. Christ removeth this stumbling block, when as he saith, that they are not his, whosoever do not believe, that it is no marvel if such have no feeling of the truth of God: but that all the children of god do embrace it. First of all he saith, that they come unto him, whomsoever his father giveth him. By which words he meaneth, that faith is not in man's choice & will, that this man or that may believe generally, or by chance: but that God doth choose those whom he may give unto his son as it were from hand to hand. For when he saith that all that cometh, whatsoever is given, we gather thereby that all men are not given. Again, we gather, that God doth work with so great efficacy of the spirit in his elect, that none of them can fall away. For the word give importeth as much as if Christ had said, whom the father hath chosen, them doth he regenerate, and he doth appoint them unto me, unto the obedience of the gospel. And him that cometh unto me. This is added for the comfort of the godly, that they may certainly persuade themselves that they have access unto Christ through faith, and that also they shall be courteously entertained, so soon as they have once committed themselves unto his tuition: whereupon it followeth that the doctrine of the gospel shall bring salvation unto all the godly, because no man offereth himself to be Christ his disciple, who may not again perceive & try that he is a faithful and good teacher.  
38 Because he came down from heaven. This is a confirmation of the next sentence, that we do not seek Christ in vain. For faith is a work of God, whereby he showeth that we are his, and he appointeth his son to be the governor of our salvation. This was the only purpose of the son, to fulfil his father's commandment. Therefore he will never cast off those whom the father sendeth. Whereby it is plainly proved that faith shall never be void. Whereas Christ putteth a difference between his own and his father's will, therein he apply himself unto his hearers, because (as man's nature is ready to distrust) we are wont to feign unto ourselves some contrary thing which may procure doubting. To the end Christ may cut off all occasion of such wicked surmises, he affirmeth that he was revealed unto the world, to the end he may establish by the very effect, that which the father decreed concerning our salvation.  
39 And this is the wil He doth testify now that this is the purpose of the father, that the faithful do find sure & certain salvation in Christ. Whereupon it followeth again that they are reprobates, whosoever do not profit and go forward in the doctrine of the Gospel. Wherefore if we see that it turneth to the destruction of many, there is no cause why we should therefore be discouraged: because they do of their own accord bring evil upon themselves. Let this be sufficient for us that the gospel shall always be able to gather the elect unto salvation. I may not lose of that. That is, I will not suffer it to be taken from me or to perish. Whereby he giveth us to understand that he is the keeper of our salvation, not for one or a few days: but that he is careful for the same until the end, that he may bring us from the beginning unto the ending of our course For this cause doth he make mention of the last resurrection. And this promise is very necessary for those who do miserably labour in so great infirmity of the flesh, whereof every one is guilty in his own conscience. The salvation of the whole world might be subverted every minute, unless the faithful being upholden by the hand of Christ, did hold on courageously until the day of the resurrection. Let us therefore hold this fast, that Christ reacheth forth his hand, that he may not forsake us in the midst of the course, but that trusting unto his aid, we may be bold to lift up our eyes without fear, unto the last day. He doth also make mention of the resurrection for another cause, because whilst that our life is hid, we are like unto dead men. for what do the faithful differ from the wicked, save only that being overwhelmed with misery, and being as sheep appointed to be slain, they have always the one foot in the grave? yea sometimes they are even at death's door, and ready to be swallowed up. Therefore the only prop of our hope and patience is, if omitting the estate of this present life, we do lift up our minds and all our senses unto that last day, if we pass through these worldly lets, until such time as the fruit of our faith doth appear.  
40 And this is the will. He said that this office was enjoined him of his father to defend our salvation: now he doth also define the mean. Therefore this is the way to attain unto salvation, if we obey the Gospel of Christ. This did he touch of late, but he doth now better express that which was spoken then obscurely. And if so be it God will have those to be saved through faith whom he hath chosen, and he doth by this means establish and put in execution his eternal decree, whosoever being not contented with Christ, doth curiously inquire after eternal predestination, he doth somuch as in him lieth desire to be saved otherwise then the purpose and counsel of God hath appointed. The election of God is of itself hidden, and secret: the same doth God reveal by calling, whereof he vouchsafeth to make us partakers. Therefore they are deceived who seek their or the salvation of other men in the labyrinth of predestination, not holding the way of faith which is set before them: yea they go about with this preposterous speculation to overthrow the force and effect of predestination. For if God hath chosen us to this end, that we may believe, take away faith, and election shallbe unperfect. But it is wickedness to break off the continual and ordinate course of the beginning and the end in the counsel of God. Furthermore, as the election of God carrieth with it calling, and they two are knit together with an unsoluble knot, so when God hath called us effectually unto the faith of Christ, this aught to be of as great force with us, as if he should by setting to his seal confirm the decree concerning our salvation. For the testimony of the spirit is nothing else, save only the sealing of our adoption. Therefore every man's faith is unto him a sufficient witness of gods eternal predestination, so that it is sacrilege to inquire any higher. Because he doth the holy spirit open injury, whosoever doth refuse to subscribe unto his testimony. He opposeth see & believe against the former sentence. For he had cast in the jews teeth that they did not believe, when as notwithstanding they had seen: now is the obedience of faith joined in the children of God, with the feeling of the divine virtue and power which they perceive to be in Christ. Furthermore, these words declare, that faith floweth from the knowledge of Christ: not that it desireth any thing beside the plain word of god: but because if we believe Christ, we must perceive what he is, and what we have by him.  
41 Therefore the jews murmured concerning him, because he said, I am the bre●d, that came down from heaven.  
42 And they said is not this jesus the son of joseph, whose father and mother we know? Therefore how saith he, I came down from heaven?  
43 Therefore jesus answered and said unto them, murmurre not amongst yourselves.  
44 No man can come unto me, unless the father that sent me shall draw him: and I will raise him up in the last day.  
45 It is written in the Prophets, and they shall be all taught of God. Therefore whosoever hath heard of the father, and learned, he cometh unto me.  
41 They murmured. The Evangelist teacheth that the murmuring did arise hereupon, because the jews being offended with the humility of the flesh did conceive no divine and heavenly thing in Christ: Although he showeth that they had a double let. For they did feign the one themselves by reason of a false opinion, when they said: This is the son of joseph, whose father and mother we know. The other did proceed from perverse judgement, because they did not think that Christ was the son of God, because he came down unto men being clothed with flesh. But we are too malicious if we do therefore despice the Lord of glory, because he did abase himself for our sake, taking upon him the shape of a servant. For this was rather a plentiful token of his infinite love, and wonderful grace toward us. Secondly, the divine majesty of Christ did not so lie hid under the contemptible and base shape of flesh, but that he did send forth beams of his manifold brightness: but these gross & dull headed men did want eyes, to see his manifest glory withal. We do also offend daily both ways. First of all, this is unto us a great let, that we do only behold Christ with fleshly eyes, whereby it cometh to pass that we do see in him no worthy thing. For we do pervert whatsoever is in him and his doctrine with our corrupt sense: such sinister interpreters are we. Again, being not contented therewith we catch hold of many false things, which may breed the contempt of the Gospel. Moreover, many men do forge to themselves monsters, under colour whereof they may hate the Gospel. Therefore the world doth of set purpose beat back the grace of God. The Evangelist expresseth the jews by name, that we may know that the murmuring did proceed from them, who did boast of the title of faith and the Church that all of us may learn reverently to receive Christ, when he cometh humbly unto us, and the nigher he is unto us, so much the more willingly to come unto him, that he may extol us unto his heavenly glory.  
43 Murmur not amongst yourselves. He layeth to their charge the fault of murmuring: as if he should say, my doctrine containeth no matter of offence, but because you are reprobates, it moveth your poisoned minds: and therefore is it unsavoury, because you have an unsavoury palate and taste.  
44 No man can, etc. He doth not only accuse their wickedness, but doth also tell them that this is the peculiar gift of God to embrace the doctrine which he setteth before them, which he doth for this cause, lest their unbelief do trouble the weak. For many men are holden with this foolishness, that they do depend upon the respect of men in matters appertaining unto God, whereby it cometh to pass that they suspect the gospel, so soon as they see that the world doth not receive it. Again, the unbelievers flattering themselves in their frowardness dare condemn the gospel, because it doth not please them. Therefore christ affirmeth on the contrary, that although the doctrine of the gospel be preached unto all men generally, yet cannot all men receive it, but that they have need of a new mind, & a new understanding: and that therefore faith is not in man's will but that it is God who giveth it. Because to come unto Christ is put metaphorically in this place, for to believe, the Evangelist to the end he may frame the metaphor in the contrary member, saith that they are drawn, whose minds God doth illuminate, and whose hearts he bendeth and frameth unto the obedience of Christ. This is the sum, that it is no marvel if many do loath the gospel, because no man shall ever be able to come unto Christ willingly, save he whom God shall prevent with his spirit. And thereupon it followeth that all men are not drawn, but that God doth grant this grace unto those whom he hath chosen. As touching the manner of drawing, the same is not violent, which may compel a man with an external motion: yet notwithstanding it is an effectual motion of the holy spirit, which maketh men that were unwilling to be willing. Wherefore that is false and profane, that none are drawn save those who are willing: as if man did show himself obedient unto God of his own motion. For in that men do follow God willingly, they have that now of him, who hath framed their hearts to obey him.  
45 It is written in the prophets. Christ confirmeth that which he said with the testimony of jesaias, that no man cometh unto him save he whom the father draweth. He calleth them the Prophets in the plural number, because all the Prophecies were gathered into one body, so that all the books of the prophets might worthily be counted one book. Furthermore, the place which is cited is extant in jesaias chap. 54. 13. and jer. 31. 34 Where speaking of the restoring of the Church, he promiseth unto her sons taught of God. Whence we may easily gather, that the Church can by no other means be restored, unless God taking upon him to play the schoolmaster, do bring the faithful unto himself. The manner of teaching, whereof the Prophet speaketh, is not placed only in the external voice: but also in the secret working of the holy ghost. To be brief, this teaching of God is the inward illumination of the heart. In that he saith (all) it ought to be restrained unto the elect, who are only the true children of the Church. Now it is no hard matter to see how Christ applieth this prophesy unto the cause which he hath in hand. Isaias teacheth that the Church is then edified indeed, when it hath children who are taught of God. Therefore Christ inferreth fitly, that men have not eyes to see the light of life, until God doth open them. Also he standeth upon the universal word, because he reasoneth thence, that all those who are taught of God, are drawn effectually that they may come. And hereunto appertaineth that which followeth by and by. Whosoever therefore hath heard. The sum is, that the reprobate are even given over unto destruction, whosoever do not believe: because God doth make all the children of the Church, and the heirs of life his obedient scholars. Whereupon it followeth that none of the elect of God are strangers from the faith of Christ. Therefore as Christ did before deny that men are apt to believe, unless they be drawn: so he doth now pronounce that it is the effectual grace of the spirit, whereby they are drawn, that they may necessarily believe. By these two members is quite overthrown all the liberty of free will whereon the Papists do dream. For if we begin to come unto Christ then, when the father hath drawn us, the beginning of faith is not in us, neither any preparation: again, if all do come whom the father hath taught, he doth not only give them the earnest of faith only, but faith itself. Therefore in that we do willingly obey the direction of the spirit, this is a part of grace, & as it were the sealing: because God should not draw us, if reaching out his hand only, he left us to our own choice. And he is properly said to draw us when he extendeth the power of his spirit even unto the full effect of faith. They are said to hear of God, who do submit themselves unto God when he speaketh unto them inwardly, & that with all their heart, because the spirit reigneth in their hearts.  
cometh unto me. He showeth the undivisible conjunction which he hath with the father. For the meaning of the words is, that it cannot be but that they shall addict themselves unto Christ, whosoever are the disciples of God, and that they are unapt to be taught of God who do reject Christ: because this is the only wisdom, which the elect do learn in God's school, to come unto Christ. For doubtless the father who sent him cannot deny himself.  
46 Not that any man hath seen the father, save he who is of God, he hath seen the father.  
47 Verily, verily, I say unto you, he that believeth in me hath eternal life.  
48 I am the bread of life.  
49 Your fathers did eat Manna in the wilderness, and died.  
50 This is the bread which came down from heaven, that some man may eat thereof and not die.  
51 I am the lively bread which came down from heaven, if any man shall eat of this bread, he shall live for ever: and the bread which I will give, is my flesh, which I will give for the life of the world.  
46 Not that any man. As he hath hitherto commended the grace of his father, so he doth call back the faithful unto himself alone. For both these must be joined together, that there can no knowledge be had of Christ until the father do illuminate with his spirit those who are naturally blind: and that it is but all in vain to seek God, unless Christ go before: because the majesty of God is higher than that man's wit and senses can reach unto it. Yea, that shallbe a deadly dungeon, which shallbe thought to be the knowledge of God, without Christ. When he saith, that he alone knoweth the father, his meaning is, that this office appertaineth unto him properly, to declare him unto men, who is otherwise hidden.  
47 He that believeth in me. This is the exposition of the sentence next going before. For we are taught in these words, that we do then know God, when we believe in Christ. For we do then begin to see the invisible God as it were in a glass, or in a lively & express Image. Therefore accursed be that which is set before us concerning God, unless it direct us unto Christ. I have before declared what it is to believe in Christ, for we must not imagine any confused or vain faith, which may spoil Christ of his power: such as is amongst the Papists, who do believe so much of Christ as pleaseth them. For we do therefore obtain life by faith, because we know that all the parts of life are contained in Christ. Whereas certain do gather out of this place, that to believe in Christ is as much as to eat Christ or his flesh, it is not firm enough. For these two things do differ as the former and the latter: as to come unto Christ and to drink him: for coming unto him goeth before. I grant that we do eat Christ only by faith: but the reason is, because we do receive him by faith, that he may dwell in us, and that we may be partakers of him, and so be one with him. Wherefore eating is an effect or work of faith.  
48 I am the bread of life. Besides that which he said before, that he is the lively bread, wherewith our souls are fed: to the end he may the better amplify that, he doth also repeat the opposition of this bread and the old Manna, together with a comparison of men: Your fathers (saith he) eat Manna, etc. He saith that Manna was unto their father's frail food, which did not deliver them from death. Therefore it followeth that the souls do find meat no where else, save in him, whereby they may be fed unto the spiritual life. Furthermore, we must remember that which I said in another place, that he doth not in this place speak of manna, as it was a secret figure of Christ (for in that respect Paul calleth it spiritual meat) but we have said that Christ doth attemper and apply his speech unto his hearers, who being only careful for the feeding of the belly did look unto no higher thing. Therefore he doth for good causes affirm, that their fathers were dead, that is, such as were in like sort addicted to the belly. And yet notwithstanding he inviteth them to eat, when he saith that he came that some man might eat. For this speech importeth as much, as if he should say, that he is ready for all, who will only eat. Understand that none of those who have once eaten Christ do die, because the life which he giveth us is never put out, as it is in the fift Chapter.  
51 I am the lively bread. He doth oftentimes repeat the same thing, because there is neither any thing more needful to be known, and every man doth perceive for his own part, how hardly we do believe it, and how easily and quickly we do forget it. We do all desire life: but we do wander frowardly and foolishly through by ways in seeking the same: the greatest sort doth loathsomely refuse it when it is offered unto them. For who is he that doth not feign unto himself life without Christ? And how many are there whom Christ alone can satisfy? Therefore it is no superfluous repetition, whilst that Christ doth so often affirm, that he alone is sufficient to give life, For he doth challenge to himself alone the title of bread, that he may pluck out of our minds all feigned hopes of living. He doth now call that the living bread, which he called before the bread of life, in the same sense, wherein he called it lively. He doth oftentimes make mention of coming down from heaven: because the spiritual and uncorruptible life shall not be found in this world, the shape whereof passeth and vanisheth away: but only in the heavenly kingdom of God. So often as he putteth in the word eat, he exhorteth us unto faith, which only maketh us to enjoy this bread unto life. And that not in vain, because there are but a few who can vouchsafe to reach forth their hand, that they may put this bread to their mouth: yea when the Lord doth even reach it unto their mouth, there are but few that can taste it: but some do gorge themselves with wind, othersome being like to Tantalus, being nigh unto the meat itself are through their sluggishness hungry. The bread which I will give. Because that secret force of giving life whereof he spoke, might be referred unto his divine essence, he doth now descend unto the second degree, and teacheth that that life consisteth in his flesh, that it may be drawn thence. Truly it is a wonderful purpose of God, that he hath set before us life, in that flesh, wherein was the only matter of death before. And so by this means he provideth for our infirmity, why lest that he doth not call us above the clouds to enjoy life: but showeth the same upon the earth, as if he did lift us into the hidden places of his kingdom. In the mean season correcting the pride of our nature, he alloweth the humility and obedience of faith, whilst that he commandeth those who will crave life, to rest and stay in his flesh, being to see to, contemptible.  
But it is objected on the contrary, that the flesh of Christ cannot give life, which was both subject to death, and is not now of itself immortal: secondly that this doth not agree with the nature of flesh to quicken the souls. I answer, although this power do come from some thing else, then from the flesh, yet is there no let but that this title doth aptly agree thereunto. For as the eternal word of God is the fountain of life, so his flesh doth power out unto us as a conduit, the life, which resteth (as they say) in the inward divinity. And in this sense is it called lively, because it imparteth unto us the life which it borroweth of some other. That shallbe plain enough, if we consider what is the cause of life, namely righteousness. And although righteousness do flow from God alone, yet we have the same fully given unto us, only in the flesh of Christ. For the redemption of man was fulfilled in it: in it was offered the sacrifice for satisfaction for our sins, the obedience was performed towards God, which might reconcile him unto us. It was also sprinkled with the sanctification of the spirit, it was received into heavenly glory after that death was overcome. Therefore it followeth that all the parts of life were placed in it, so that no man can justly complain that he is deprived of life, because it is hid far off.  
Which I will give for the life of the world. The word give, is diversly taken: the former giving whereof he maketh mention, is done daily: namely, so often as Christ doth offer himself unto us: in the second place he meaneth that only giving which was done upon the cross when he offered himself unto the father for a sacrifice. For than he gave himself unto death for the life of men: now he inviteth us to reap the fruit of his death. For it should nothing profit us that that sacrifice was once offered, unless we should now eat the holy banquet. Furthermore, we must note this, that Christ challengeth to himself the office of sacrificing his flesh. Whereby appeareth with what wicked sacrilege the papists do pollute themselves, who do in the Mass usurp that, which was proper to that priest only.  
52 Therefore the jews did strive amongst themselves, saying, how can he give us his flesh to eat?  
53 Therefore jesus said unto them, verily, verily I say unto you, unless you shall eat the flesh of the son of man, and shall drink his blood, you have not life in you.  
54 He that eateth my flesh, and drinketh my blood, hath eternal life: and I will raise him up at the last day:  
55 For my flesh is meat in deed, and my blood is drink indeed.  
56 He that eateth my flesh, and drinketh my blood, abideth in me, and I in him.  
57 As the living father hath sent me, I do also live for the father, and he that eateth me, he shall also live for me.  
58 This is the bread which came down from heaven: not as your fathers eat Manna and died: he that eateth this bred shall live for ever.  
52 Therefore the jews did strive. He nameth the jews again not for honour's sake: but that he may cast in their teeth their unbelief, because they do not receive his familiar doctrine concerning eternal life, or at least, because they do inquire unmodestly of a thing which was as yet dark & doubtful. For it is a sign of frowardness & contempt, in that he saith they did contend: and they who do dispute so contentiously, do stop the way before themselves, so that they cannot come unto the knowledge of the truth. Neither is this simply reprehended in them, that they did ask concerning the means: for than should the same reprehension fall upon Abraham and the blessed virgin. Therefore they are either deceived through ignorance, or they deal uncourteously, who passing, over the lust and boldness which they had to contend (which the Evangelist doth only condemn) do only toss this word how, as if it had been wickedness for the jews to inquire of the manner of eating. But this is rather to be imputed unto slothfulness, then unto the obedience of faith, if we keep those knots of doubts unloosed, willingly & wittingly, which are loosed for us by the word of the Lord. Wherefore it is not only lawful to inquire of the manner of eating of the flesh of Christ: but it is also profitable for us to know the same, so far forth as it is expounded in the scripture. Away with that twice stubborn colour of humility, that one only saying of Christ is sufficient for me, when he affirmeth that his flesh is meat in deed, I am willingly blind in the rest. As if the heretics may not have the same colour, if they be willingly ignorant of this, that Christ is conceived of the holy Ghost, because believing that he is the seed of Abraham, they will search no farther. We must only hold this moderation in the secret works of God, that we desire to know to more than he setteth down in his word.  
53 Verily, verily, I say unto you, Indignation did wring out of Christ this oath, when he saw his grace refused with so proud contempt▪ for he doth not now use plain doctrine: but doth also intermingle threatenings to make them afraid withal: for he denounceth eternal destruction unto all those who shall refuse to fet life from his flesh, as if he should say, if you despise my flesh, know ye that there remaineth no other hope of life for you. This vengeance remaineth for all the contemners of the grace of Christ▪ that they do wickedly perish through their pride: and they are to be urged with this precise severity, that they may not proceed to flatter themselves. For it we do threaten death unto sick men which refuse remedies, what shall the wicked do, when as they endeavour so much as in them lieth to abolish the life itself? In that he saith, the flesh of the son of man, it hath great force, for he toucheth their contempt, which did arise thereupon, because they saw that he was like unto other men. The meaning therefore of the words is, contemn me at your pleasure, because of the humble & base sight of my flesh: yet is there life included in this contemptible flesh, whereof if you deprive yourselves, you shall find no where else, that which can quicken you. It was a gross error of the men of old, who thought that infants were deprived of eternal life, unless that the sacrament of the Lords body were given them. For he speaketh not of the supper: but of the everlasting participation, which we have without the use of the supper. And the Boemians dealt not well, whenas they did prove by this testimony, that the use of the Cup ought to be common unto all in general. As touching infants, Christ his institution doth bar them from the partaking of the supper, because they cannot yet try themselves, they can not observe the memorial of the death of Christ. The same institution maketh the cup common unto all, together with the bread: for he commandeth us all to drink thereof.  
54 He that eateth my flesh. This is a repetition, but not superfluous: for it confirmeth that which was hard to believe, that the souls are no otherwise fed with his flesh and blood, than the body is sustained with meat and drink. Therefore as he did of late testify unto all men, that there remaineth nothing but death for those who seek life any where else save only in his flesh: so he doth now encourage the godly unto good hope, whilst that he promiseth life unto them in the same flesh. Note that he doth so often adjoin the resurrection unto eternal life: because our salvation shall lie hid until that day. Therefore no man can feel what we have of Christ, save he who having overcome the world doth set the last resurrection before his eyes. It appeareth plainly by these words that all this place is untruly expounded of the supper: for if it were true, that all those who thrust in unto the holy Table of the Lord, are made partakers of his flesh and blood, all men should find life in like sort.  
And truly it had been a foolish and unseasonable thing to reason then concerning the supper, which he had not yet instituted: therefore it is certain that he doth entreat of the continual eating of faith. And yet notwithstanding I do also confess, that there is nothing said in this place which is not figured in the supper, and is indeed performed unto the faithful. So that Christ would have the holy supper to be as it were a seal of this sermon. And this is the reason why john maketh no mention of the supper. Therefore Augustine followeth the natural order, whilst that in expounding this chapter, he doth not touch the supper, until he come unto the end. And then he teacheth that this mystery is represented in the sacrament, so often as the Churches do celebrate the holy supper, in some places every day, in some places only on the Sabbath days.  
55 My flesh is meat indeed. He confirmeth the same thing with other words, that as the body pineth away with hunger, so shall the soul perish with hunger, unless it be refreshed with the heavenly bread. For when he affirmeth that his flesh is meat indeed, he giveth us to understand that the souls are hungry if they want this meat. Therefore thou shalt then find life in Christ if thou shalt seek the matter of life in his flesh▪ So that we must boast with Paul, that there is nothing excellent with us save Christ crucified, because so soon as we are once departed from the sacrifice of his death, we can see nothing but death. Neither doth he bring us any other way unto the feeling of his divine power, save only by his death and resurrection. Therefore embrace Christ the servant of the father, that he may show himself unto thee the prince of life. For in that he made himself poor, by this means are we enriched with all abundance of good things: his humbling and descending into hell, hath lifted us up into heaven: by taking upon him the curse of the cross, he hath erected a noble ensign of righteousness. Therefore they are perverse interpreters, who lead away the souls from the flesh of Christ, But why doth Christ make mention apart of his blood, which is contained under the flesh? I answer, that he had respect unto our ignorance. For when he maketh mention of meat and drink severally, he telleth us that the life which he giveth is in all respects perfect, lest we should feign unto ourselves half a life or an unperfect life: as if he should say that we shall want no part of life, if so be it we do eat his flesh, & drink his blood. So also in the supper, which agreeth with this doctrine, being not contented with the sign of the bread, he addeth also the Cup, that having a double token of life in him, we may learn to be content with him alone. For doubtless no man shall find a part of life in Christ, save only he, who shall be persuaded that he is unto him whole and perfect life.  
56 He that eateth my flesh. Another confirmation. For seeing that he alone hath life in himself, he prescribeth the means to enjoy it, that we do eat his flesh: as if he should say that there is no other means whereby he is made ours, save only when our faith is directed unto his flesh. For he shall never come unto Christ as he is God, who neglecteth him as he is man. Wherefore if thou wilt have any thing to do with Christ thou must above all things beware that thou loathe not his flesh. When as he saith, that he abideth in us, it is as much as if he should say that this is the only bond of unity, and that by this means he groweth to be one with us, when our faith leaneth unto his death. Furthermore, we may again gather hence, that he maketh not mention of the outward sign: which many of the infidels do receive, yet do they continue aliens from Christ.  
Furthermore, out of this place is refuted that doting, that judas did no less receive the body of Christ then the rest, whilst that Christ reached the bread unto them all. For as this doctrine is foolishly restrained unto the external sign, so we must hold that which I said before, that the doctrine which is here set down, is there sealed. But it is certain that judas was never a member of Christ: secondly, it is more than absurd, to imagine the flesh of Christ to be dead and without aspirite: last of all, they are to be laughed at who do dream of any eating of Christ his flesh without faith, seeing the faith only (that I may so say) is both the mouth and stomach of the soul.  
57 At the living father hath sent me. Christ hath hytheto taught how we must be made partakers of life: now he passeth over unto the principal cause, because the first beginning of life is in the father. And he preventeth an objection: because he might seem to take from GOD that which appertaineth unto him, when as he made himself the cause of life. Therefore he maketh himself the author of life in such sort, that he granteth that this is given him by another, which he ministereth unto others. Let us also note that this sentence is applied unto their capacity, unto whom Christ spoke: for he doth only compare himself unto the father in respect of his flesh. For although the father is the beginning of life, notwithstanding the eternal word he also is properly life. But Christ entreateth not in this place of his eternal divinity, because he setteth himself before us, as he revealed himself unto the world being clothed with our flesh. Therefore in that he saith, that he liveth for the father, it doth not agree with the bare divinity, neither yet doth it appertain simply & of itself unto the human nature, but it is a title of the son of God revealed in the flesh. Secondly, we know that Christ doth commonly ascribe unto the father what divine thing soever he had in himself. And we must note that there are three degrees of life reckoned up in this place: the living father hath the first place, who is the fountain, but yet placed far off and hidden: the son followeth, whom we have laid out unto us as a fountain, & through whom life is powered out unto us:: the third is life which we do draw from him. Now we know the sum: because God the father in whose power is life, is far distant from us, Christ is placed in the middle, who is the second cause of life, that that may come unto us thence, which should otherwise lie hid in God.  
58 This is the bread. He returneth unto the comparison of Manna & his flesh where he began. For he should have ended his speech thus, there is no cause why ye should prefer Moses before me, because he fed your fathers in the desert: seeing that I give you a far better meat. For I bring the heavenly life with me. For (as it was said before) the bread is said to come down from heaven, which tasteth of no earthly or corruptible thing, but breatheth out the immortality of the kingdom of God. They tried not this power in Manna, who were only bend to feed their belly. For whereas there was a double use of Manna, the jews with whom Christ disputeth in this place did look unto nothing but the corporal meat. But the life of the soul is not frail: but groweth to be better until the whole man shallbe renewed.  
59 These things said he in the synagogue, teaching in Capernaum.  
60 Therefore many of his disciples, when they had heard, said, This is a hard saying, who can hear it?  
61 And when jesus know in himself that his disciples murmured concerning this, he said unto them, doth this offend you?  
62 If therefore you shall see the son of man ascending, where he was before?  
63 It is the spirit that giveth life: the flesh profiteth nothing, The words which I speak unto you, are spirit and life.  
64 But there are some of you, that do not believe. For jesus knew from the beginning, who they were that did not believe, and who it was that should betray him.  
59 These things spoke he in the synagogue. john assigneth the place, that we may know that there were many present: and secondly, that the sermon was made about a grave and weighty matter. Yet notwithstanding it followeth by and by, that there were scant a few of so great a company, who did profit: yea this doctrine was unto a great many who did profess themselves to be Christ his disciples, a cause of falling away. If the Evangelist had said, that only some were offended, that might have been counted now a wonder: but in that they do rise against him in troops & do conspire together, what manner example shall we say this is? Wherefore let us deeply imprint in our minds this history, lest at any time we do murmur against Christ when he speaketh. Secondly, if we see any such like thing in others, let not their pride trouble our faith.  
60 This is an hard saying. Nay there was rather hardness in their hearts and not in the saying. But the reprobates are wont after this sort to gather together stones out of the word of God, whereat they may stumble. And when as they run headlong against Christ through their hard stubbornness they complain that his word is hard, which ought rather to make them soft. For whosoever shall humbly submit himself unto Christ his doctrine, he shall find no hard or sharp matter therein: and it shallbe unto the unbelievers who shall stubbornly set themselves against it an hammer which breaketh the rocks, as the prophet calleth it, jer. 23. 29.  
Furthermore, seeing that the same hardness is bred in us all, if we judge according to our own meaning of the doctrine of Christ, there shallbe as many paradoxes as words. Wherefore there remaineth nothing but that every one do commend himself unto the direction of the spirit, that he may write that in our hearts, which otherwise would not enter into our ears.  
Who can hear it? Hear we see how malicious unbelief is. For they which ungodly & wickedly reject the doctrine of salvation, being not content with an excuse, they dare make the son of God guilty in their steed, and pronounce him to be unworthy to be heard. So at this day the Papists do not only boldly refuse the Gospel: but do also thunder out horrible blasphemies, lest they should seem to resist God without a cause. And truly seeing that they desire darkness, it is no marvel if Satan do delude them with feigned monsters. But that which they by reason of their distemperature cannot endure, shall not only be suffered of the modest and those who are easy to be taught: but it shall also lift them up and uphold them. In the mean while the reprobate shall do nothing else with their murmuring railings, but bring upon themselves a more grievous destruction.  
61 And when jesus knew. Christ knew that the offence which the reprobate had taken could not be removed (for the doctrine doth not so much wound them, as it doth discover the rotten gall which they nourished within in their hearts): yet would he by all means try, whether any of those who were offended were as yet curable, intending to stop the mouth of the rest. By ask the question he giveth them to understand, that they had no cause, or at least that in the doctrine itself there was no matter of offence. In like sort the wickedness of those men is t● be bridled, who being only smitten with a dogged madness, do spea● evil of the word of God: and their foolishness is also to be corrected who rush rashly against the truth. He saith that jesus knew in himself because they had not yet freely uttered, what did bite them: but did feet amongst themselves with a secret whispering. Therefore he preventeth their open complaints. If any do object that their nature was not obscure, seeing that they did in plain words refuse Christ his doctrine, I confess in deed that the words are plain which john recited before: but I say also that they did toss amongst themselves these murmurings, and as it were secret speeches and words after the manner of revolts. For if they had conferred with Christ, there had been better hope, because they had opened him a way unto doctrine: now when as they murmur amongst themselves, they exclude themselves from learning. Therefore there is nothing better than when as we do not at the first understand the Lords meaning, to come straightway unto him, that he may open unto us all doubts.  
Doth this offend you? Christ seemeth in this place not so much to remove the offence, as to increase it: yet if any man do more narrowly weigh the cause of the offence, there was in this sentence, that which ought to have appeased their minds. The low and base estate of Christ, which they saw with their eyes, seeing that being clothed with flesh he differed nothing from the common sort of men, was unto them a let that they could not give place to his divine power, now having as it were pulled away the vail, he reclaimeth them unto the beholding of his heavenly glory: as if he should say, because I am conversant amongst men without honour, you despice me, neither do ye acknowledge in me any divine thing: but before it be long it shall come to pass, that God shall lift me up above the heavens, being adorned with great power, from this contemptible state of the mortal life. For in Christ's resurrection, there appeared such power of the holy spirit, as might make it known that Christ was the son of God: as Paul also teacheth in the first chapter of the Epistle to the Romans, the fourth verse, when it is said in the 2. Psalm, the seventh verse, Thou art my son, this day have I begotten thee: the resurrection is made as a token whereby this glory of Christ ought to be known: and his ascending into heaven, was the fulfilling of that glory. In that he saith, that he was in heaven before. It doth not properly agree with his humanity, & yet notwithstanding he speaketh of the son of man. But this kind of speech is not strange, seeing that two natures do make one person in Christ, to apply that which is proper to the one unto the other.  
63 It is the spirit that giveth life. In these words Christ teacheth that his doctrine had no success amongst the jews: because whereas it is spiritual and lively, it findeth ears scarce well prepared. But because this place hath been diversly expounded, it is first of all requisite to know the true and natural meaning of the words: hereby shall we easily see what was Christ his drift. In that he denieth that the flesh doth profit, chrysostom in my judgement doth not well refer it unto the jews who were carnal. I confess indeed that all the force of man's wit doth vanish away and quail in heavenly mysteries: but that is not the meaning of Christ's words, unless they be violently wrested. In like sort the sense should be far fet in the contrary: namely, that the illumination of the spirit doth quicken. Neither do they say well, who say that the flesh of Christ doth profit, insomuch as it was crucified, but that it bringeth no good unto us being eaten: but we must rather eat it, that it may profit us being crucified. Augustine thinketh that this word alone or of itself, aught to be understood, because it ought to be joined with the spirit: which agreeth with the thing itself. For Christ doth simply respect the manner of eating. Therefore he doth not exclude all manner commodity, as if there could none be reaped by his flesh: but he doth affirm that it shall be unprofitable if it be separated from the spirit. For whence hath the flesh this that it doth quicken, save only because it is spiritual? Therefore whosoever he be that shall remain in the earthly nature of the flesh, he shall find nothing in it but that which is dead: but those who shall lift up their eyes unto the power of the spirit, wherewith the flesh is besprinkled, they shall perceive that it is called lively not in vain, by the very effect, and experience of faith.  
Now we know how the flesh is meat indeed, and yet it profiteth nothing: namely, it is meat, because through it we have life, because in it God is reconciled unto us: because in it we have all the parts of our salvation fulfilled, it profiteth nothing if it be esteemed according to the beginning & nature (for the seed of Abraham which of itself is subject to death, shall not give life); but it receiveth that of the spirit wherewith it feedeth us. Wherefore to the end that we may be nourished indeed by it, we must bring the spiritual mouth of faith. And in that the brevity of the sentence is so short, it is to be thought that Christ did thus, because he thought that he ought thus to deal with the unbelievers. Therefore he broke of his speech with this sentence, because they were unworthy to have any more speeches. In the mean while he did not neglect the godly and those that were ready to be taught, because they have here in a few words, that which may satisfy them abundantly.  
The words which I speak. He alludeth unto the sentence next going before, for he taketh the word spirit in another sense. But because he spoke of the secret power of the spirit, he doth very finely apply this unto his doctrine, because it is spiritual. For the word spirit must be resolved into an adjective. Furthermore, the word is called spiritual, because it willeth us to ascend upward, that we may seek Christ in his heavenly glory (the spirit being our guide) by faith: and not by the reason of the flesh. For we know, that there is nothing of those things which are spoken which can be understood without faith. This is also worthy the noting, that he joineth life with the spirit. He calleth his word life, of the effect, as being lively yet he teacheth that it is lively unto none save only unto those, who receive it spiritually. For some shall rather draw death thence. This title of the Gospel is most sweet unto the godly, because they are certain that it is appointed unto them unto eternal salvation. Notwithstanding they are also admonished to endeavour to show themselves apt scholars.  
64 But there are certain of you. He layeth the blame upon themselves again, because being void of the spirit, they do wickedly corrupt and deprave his doctrine▪ and by this means turn it to their destruction. For they might otherwise object, Thou dost boast that that which thou speakest is lively, but we find no such thing therein. Therefore he saith that they hinder themselves. For unbelief as it is always proud, will never attain unto any thing in the words of Christ, which it despiseth despitefully. Therefore if we covet to profit any thing under this master, let us bring our minds well prepared to hear him. For unless humility and reverence do prepare a way for his doctrine, our minds are more than deaf, neither will they admit any part of sound doctrine. Therefore let us remember, that it cometh to pass through the wickedness of men, that there appeareth so small fruit of the Gospel at this day. For who is he that renouncing himself doth addict himself wholly and truly to Christ? Whereas he saith that there be only certain that did not believe (when as this fault was common to them all almost) it seemeth that he did it for this cause: lest if there were any who were as yet curable they should be discouraged through despair.  
For he knew from the beginning. The Evangelist added this for this cause lest any man should think that Christ judged rashly of his hearers▪ Many did profess that they were of his flock: but their sudden falling away did discover their hypocrisy. The Evangelist saith that their unfaithfulness, when as it was as yet hidden from others was known to Christ: and that not so much for his sake, as that we may learn not to judge before we know the truth of matters. For in that Christ knew it from the beginning, this was proper to his divinity. Our condition is otherwise: for because we know not the hearts, we must suspend our judgement until ungodliness do bewray itself by outward signs, and so the tree may be judged by his fruits.  
65 And he said, therefore have I said unto you, that no man can come unto me, unless it shallbe given him of my father.  
66 After that many of his disciples went backward, neither did they walk any longer with him.  
67 Therefore jesus said unto the twelve, will you also go away?  
68 Therefore Simon Peter answered him, Lord unto whom shall we go? Thou hast the words of eternal life.  
69 And we have believed, and known that thou art Christ the son of the living God?  
70 jesus answered them, have not I chosen you twelve, and one of you is a Diu●ll?  
71 For he spoke of judas Iscariot the son of Simon for he was about to betray him, although he was one of the twelve.  
65 Therefore have I said. He telleth us again that faith is a very rare and singular gift of the holy ghost, lest we should maruelye, that the Gospel is not every where received of all men. For as we are sinister interpreters, we think not so honourably of the Gospel as we ought, because the whole world doth not agree thereto. For we think thus with ourselves, how can it be that the greater part of the world doth reject their own salvation? Therefore Christ as signeth the cause why the faithful are so few, because no man cometh unto faith by his own quickness of wit: for all men are blind until they be illuminated by the spirit of God: and therefore they only are made partakers of so great a good thing, whom God doth vouchsafe to make partakers thereof. For if this grace were common to all men, than should mention be made hereof in this place besides the matter and out of season. For we must mark Christ his drift, that there are not many who believe the Gospel, because faith proceedeth from the secret revelation of the spirit alone. He useth the word give for that which he said before, draw. Whereby he meaneth that God hath none other cause to draw us, save only because he favoureth us freely and of his own accord. For no man doth attain unto that by his own industry, which we obtain by the gift and grace of God.  
66 After that many of the disciples. The Evangelist declareth now what great perturbation did follow that Sermon. This is a very strange and horrible matter, that so merciful and gentle an inviting of Christ, could estrange the minds of many, especially those who had given him their names before, and were such familiar disciples of his. But this example is set before us as a glass, wherein we may see, what great wickedness, frowardness, and unthankfulness there is in the world which findeth matter whereat to stumble even the plain way, lest it should come unto Christ. Many would say that it had been better that no such talk had been moved, which was unto many a cause of falling away: but we must think far otherwise. For it was requisite that that which was foretold of Christ should appear in his doctrine, and it must now daily appear: namely, that he is a stone of offence. As for us we must so temper our doctrine, that we offend none through our fault. So much as in us lieth we must keep all. Finally, we must beware least by speaking unadvisedly we trouble the ignorant & weak: yet can we never take so good heed, but that the doctrine of Christ is unto many an occasion of offence: because the reprobate being given over unto destruction, do suck poison out of most wholesome meat, and gall out of honey. The son of GOD knew well what was profitable: yet we see that he doth not escape but he offendeth many of his.  
Therefore howso ever many do detest pure doctrine, yet is it not lawful to suppress the same. Only let the teachers of the Church remember Paul his admonition, 
2. Tim. 2. ●5.  that the word of God ought rightly to be cut, and then they must go forward courageously through all manner of stumbling blocks. And if sobeit, it chance that many do fall away, let the word of the Lord be never a whit the less savoury in our mouths, because it doth not please the reprobate: for they are too dainty & faint hearted, whom the falling away of many doth so pierce, that they begin also to saint when these men fall▪ When the Evangelist addeth that they walked no longer with Christ, his meaning is, that their revolting was not full: but that they did only withdraw themselves from keeping company with Christ.  
Yet doth he condemn them as revolts. Whence we may learn, that we cannot go a foots breadth backward, but that there stayeth for us the steep downfall of unfaithful denial.  
67 Therefore jesus saith unto the twelve. Because the Apostles faith might before shaken, when as they saw that there did only remain such a few of so many, Christ turneth his talk unto them: and teacheth that there is no cause, why they should suffer themselves to be carried away with the lightness and inconstancy of other men. For when as he asketh them whether they also would departed or no, he doth it to confirm their faith. For whilst that he setteth himself before them, with whom they may remain, he doth also exhort them, that they do not adjoin themselves unto the revolts. And truly if faith shallbe grounded in Christ, it shall not depend upon men, neither shall it ever quail, although it shall see heaven and earth go together. We must note the circumstance, that Christ being deprived of all his Disciples almost, doth only retain twelve, as Esay, 6. 16. was commanded first to bind the testimony, & seal the law in the disciples. Every one of the faithful is taught by such examples to follow GOD, although he have never a companion.  
68 Therefore Simon Peter answered him. Simon answereth in this place, as else where, in the name of them all, because they thought all the same, save only that in judas there was no sincerity. Furthernore, there are two members of this answer. For Peter showeth a cause why he together with his brethren doth rest upon Christ: because they perceive that his doctrine is wholesome and lively unto them. Secondly he confesseth, that whither soever they go when as they have left him, there remaineth nothing but death. When as he saith, the words of life, the genitive case is put in steed of the adjunct, which is common amongst the Hebrews. Furthermore, this is an excellent commendation of the Gospel in that it ministereth unto us eternal life. 
Rom. 1. 16.  As Paul doth testify that it is the power of God unto salvation unto every one which believeth. The law truly containeth life: but because it denounceth the guiltiness of eternal death unto the transgressors, it can do no other thing but kill. Life is offered us in the Gospel after a far other sort: namely whilst that God doth reconcile himself unto us freely, in not imputing our sins. And Peter speaketh no common thing here concerning Christ, when as he saith that he hath the words of eternal life: but he ascribeth this unto him, as proper to him: whereupon followeth that second thing, which I touched of late, so soon as we are once departed from Christ, there remaineth nothing every where save death. Wherefore there remaineth certain destruction for all those who being not content to have him to be their master, do fly away unto men's inventions.  
69 And we have believed. The verbs are of the preterperfecttence, but, they may be resolved into the presentence: but this doth not much belong unto the sense. Furthermore, Peter doth briefly comprehend the sum of faith in these words. But it seemeth that this confession doth but a little appeartaine unto the present matter: for the question was moved concerning the eating of Christ his flesh. I answer, although the twelve did not by and by comprehend whatsoever Christ taught, yet is it sufficient that according to their small measure of ●●th they confess him to be the author of salvation, and do submit themselves unto him in all things. The word believed is placed in the former place because the obedience of faith is the beginning of true understanding: yea faith itself is indeed the eye of the mind. But immediately after it added knowledge, which distinguisheth faith from erroneous and false opinions. For the Turks, the jews, and the Papists do believe: but they know nothing, ne yet understand any thing. But knowledge is annexed unto faith: because we know certainly and undoubtedly the truth of God, not as human sciences are apprehended: but whilst that the spirit sealeth it in our hearts.  
70 jesus answered them. Seeing that Christ answereth them all, we gather hereby, that they spoke all by the mouth of Peter. Furthermore Christ doth in this place furnish and arm the eleven Apostles, against the new offence, which was now at hand. This had been a grievous engine of Satan to shake their faith, seeing they were brought unto so small a number: but the fall of judas might have utterly discouraged them. For seeing that Christ had chosen that holy number, who would have thought that there could any thing be taken away from the integrity thereof? Therefore this admonition is as much as if he should have said, You are only twelve left of a great company. If the unbelief of many hath not made your faith to quail, prepare yourselves unto a new combat: for this band, though it be but a small one, shall yet be less by one man. In that Christ saith that he chose twelve, it is not referred unto the eternal counsel of God (for doubtless it cannot be that any of those should fall away who are predestinate unto life) but seeing that they were chosen unto the office of the Apostleship it was meet that they should excel others in godliness and holiness of life. Therefore he put chosen in steed of excellent, and those which were separated from the common sort. Is a devil. It is questionless that his meaning was to make judas most detestable by this name. For they are deceived that do extenuate the cruelty of the word: and truly we can not sufficiently detest those that do disallow so holy an office. Those teachers are called angels who do execute their embassage well. 
Mal. 2. 7.  Therefore he is worthily counted a Devil, who being admitted into such an honourable order, doth degenerate through his unfaithfulness, and wickedness. There is also another reason why God doth suffer us to use more liberty against the reprobate, and wicked ministers of Satan, then against any other of the common sort of men. Wherefore if a devilish fury doth drive them, and move them, who were chosen to be pastors, that they become like unto bruit beasts, and monsters, the dignity of the order ought to be so far from waxing vile, because of this, that it may rather be commended unto us, seeing that such cruel revenge doth follow the profanation thereof.  
71 And he spoke of judas. Although judas his own conscience did accuse him, yet do we not read that he was moved: so dull are hypocrites, that they do not feel their wounds: and their faces are so hard before men, that they do not doubt to prefer themselves before the very best▪   

Chap. 7  
1 ANd after these things jesus walked in Galilee: for he would not walk in judea because the jews sought to kill him.  
2 And an holy day of the jews was at hand, the fastening of the Tabernacles.  
3 Therefore his brethren said unto him, Go hence, and go into jury, that thy disciples may also see thy works, which thou dost.  
4 For no man doth any thing in secret, and he himself seeketh to be known: if thou dost these things show thyself unto the world.  
5 For neither did his brethren believe in him.  
6 Therefore jesus said unto them, my time is not yet come: but your time is always ready.  
7 The world cannot hate you: but me it hateth because I testify of it, that the works thereof are evil.  
8 Go you up unto this feast: I go not up yet unto this feast, because my time is not yet fulfilled.  
1 And he walked. The Evangelist as it seemeth doth not set down the whole history in order, but doth gather out of divers times such things as were worthy to be remembered. He saith here that jesus was conversant for a time in Galilee, because he had no safe abiding place amongst the jews. If any man do think it an absurd thing, that Christ sought lurking places, who was able with his beck to break and make void all the endeavours of his enemies: we may easily answer: namely, that being mindful of the person which was given him by his father, he would keep himself within the bounds of man. 
Phil. 2. 7.  For having taken upon him the person of man, he abased himself, until such time as his father should lift him up. Therefore he escheweth danger after the manner of men. If any man object, seeing that he knew that the time of his death was appointed before, there was no cause why he should fly: that former answer doth also agree with this fitly. For he behaved himself as a man subject to perils: wherefore he ought not to burst in in to the midst of dangers. It is not for us to mark, in entering into dangers, what God hath determined with himself concerning us: but what he commandeth and prescribeth, what our duty doth exact and require, how we may lawfully lead our life. But Christ did so avoid dangers, that notwithstanding he turned not an hairs breadth aside from the course of his office: for to what end serveth safety of life, save only that we may serve the Lord? Therefore we must always beware that we lose not the causes of living for life. And in that the despised corner of Galilee doth lodge Christ, whom jury cannot away with, we do hereby see and perceive, that godliness and the fear of GOD do not always appear in the principal places of the Church.  
2 And the feast day. Although I affirm nothing, yet is it likely that this chanced in the second year after Christ his Baptism, It skilleth not at this time to speak any more of this feast day, whereof the Evangelist maketh mention. Moses declareth to what end and use it was commanded, Levit, 23. 34. namely, that by that yearly rite the jews might remember, that their fathers lived forty years under tents when as they wanted houses, that by this means they might celebrate the grace of their deliverance. We have said before that a double cause did move Christ to come unto jerusalem unto the feast days: namely, because being subject to the law that he might redeem us from the bondage thereof, he would omit no point of the observation thereof: and secondly, because he had better opportunity offered to preach the gospel, in such an extraordinary assembly and multitude of men. The Evangelist saith that Christ did so rest apart in Galilee, as if he would not have come to jerusalem.  
3 Therefore his brethren said unto him. Under this word do the Hebrews comprehend all kinsfolks and alliances of what degree soever they be. He saith that Christ was mocked of them, because that he did lie hid in the obscure place of Galilee. Notwithstanding it may be doubted whether ambition did move them or no, to desire, that Christ might become famous. Although we grant this, yet is it manifest that they do contemptibly mock him, because they do think that he dealeth not according to reason and counsel: yea, they cast foolishness in his teeth, because when as he would be something, distrusting himself he dare not come abroad, that he may be seen of men. When as they say, that thy disciples may also see, they do not only speak of those who were continually with him: but of those whom he would gather to himself every where out of the whole nation. For they add afterward, thou wilt be known of all men, and in the mean season thou liest hid, If thou dost these things, that is, if thou dost desire such honour, that all men may speak of thee, make all men to look upon thee. They set the world against a few men, amongst whom he lived without honour. There may also another sense be gathered out of these words, if thou dost these things, that is, seeing that thou art endued with so great power, that thou purchasest fame unto thyself with miracles, lose them not. For whatsoever is given thee of God thou spendest it here in vain, whereas there are no fit witnesses and judges. Here we see how great the slackness of men is, in considering upon the works of God: for Christ's kinsmen would never have spoken thus, unless they had trodden under foot the plentiful testimonies of his divine power, which they ought to have received and reverenced with great admiration. That which we hear in this place of Christ falleth out daily, that neighbours do more disquiet the children of god than strangers: for they are instruments of Satan, to provoke those sometimes unto ambition, sometimes unto covetousness, who desire to serve God purely, sincerely, and faithfully. But when as Christ doth drive away such Satan's, he teacheth us by his example, that we must not grant the foolish petitions of our brethren.  
5 For neither did his brethren. Hereby we gather how little carnal kindred doth avail: for the spirit marketh christ his kinsfolks with a continual mark of infamy, 
2. Cor. 5. 17  in that being convinced with so many testimonies of works, 
Galat. 6, 15.  they did not then believe. Therefore as Paul saith, whosoever doth wish to be judged in Christ let him be a new creature. For they who addict themselves wholly to serve God, are unto Christ instead of father, mother, and brethren. Wherefore the superstition of the Papists is so much the more ridiculous, who setting apart all other, do only extol the honour of the blood in the virgin Marie: as if the woman was not reprehended by Christ himself, 
Luk. 11. 27.  which cried out of the midst of the company, Blessed is the womb which bore thee, and the paps which gave thee su●ke. For Christ answered, Nay rather blessed are they that hear the word of God.  
6 My time is not yet come. Some do falsely expound it of the time of his death. For he speaketh of the time of his journeying. And he doth testify that he differreh from his kinsfolks in this, because they may freely and without fear go abroad in the sight of the world at all hours because they have the world to be their friend: but he himself is afraid because the world hateth him. By these words he giveth them to understand, that they gave him counsel amiss concerning a matter which they knew not: secondly he proveth that they are altogether carnal, when as he saith that the world cannot hate them. For the peace of the world must be redeemed with wicked consent unto vices and all manner of evil.  
7 But me it hateth, because I testify. The world is taken in this place for the men who are not borne again, who retain their own nature. Therefore whosoever are not begotten again as yet with the spirit, Christ pronounceth them to be his adversaries. And why? because he condemneth their works. And if sobeit we stay ourselves upon Christ his judgement, we must needs grant that the whole nature of man is so corrupt, and perverse, that there can no right thing, no sincere thing, no good thing proceed thence. Behold why any of us doth please himself, so long as he abideth at home with himself.  
Now Christ saith that he is hated, because he doth testify that the works of the world are evil. He giveth us to understand that the gospel cannot be rightly preached, but that the whole world must be cited guilty before God's judgement seat, that by that means it may be trodden down, & that flesh & blood may by brought to nought, according to that, when the spirit shall come, he shall reprove the world of sin. We do also learn here, that there is such pride bread in men, that they flatter themselves in their vices. 
joh. 16. 8.  For doubtless they would not wax angry, when as they are reprehended, unless being blinded with too much love of themselves they did flatter themselves in their own vices: yea, pride and arrogancy are the most deadly & the chiefest of all the vices which are in man. It is the spirit alone which maketh us meek and gentle, to suffer ourselves to be reprehended, and so consequently to offer ourselves to be slain with the sword of the Gospel.  
9 And when he had said these things unto them he abode in Galilee.  
10 And when his brethren were gone up, then went he himself unto the feast also not openly, but as it were privily.  
11 Therefore the jews sought him on the holy day, and they said, where is he?  
12 And there was much murmuring concerning him in the companies: some said he is good, and other some said, Nay, but he seduceth the multitude,  
13 Notwithstanding no man spoke openly of him, for fear of the jews.  
9 He abode in Galilee. Here the Evangelist setteth before our eyes on the one side the kinsfolks of Christ, who after the common custom make a show of the worship of God: yet nevertheless they are friends with the wicked, and therefore they walk without fear. On the other side he setteth before us Christ, who being hated of the world, came privily into the city, until such time as the necessity of his office did compel him to show himself openly. And if sobeit there is nothing more miserable then to be pulled away from Christ, accursed be that peace which costeth so dear, that we must renounce, Christ.  
11 Therefore the jews. Here we must consider in what state the Church did stand. For the jews did at that time gape after the promised redemption, as being hungry: yet when Christ appeareth unto them they stand in doubt, hereupon did arise that confused murmuring, & divers speeches. In that they murmur privily it is a sign of the tyranny which the Priests and Scribes had taken to themselves. Truly it is an horrible example, that seeing there was but that Church only upon the earth, there should be set before us here a confused and disfigured disorder. They who govern in steed of shepherds do keep the people under with fear and terror, in the whole body there is filthy wasteness and doleful dissipation.  
By the jews he understandeth the common sort, which being now accustomed to hear Christ for the space of two years, doth seek him, when as he appeareth not according to his common custom. For when as they say where is he? They speak of a known man: and yet notwithstanding this word doth show that they were not earnestly affectioned hitherto, and that they stand always in doubt.  
12 Much murmuring. He giveth us to understand, that wheresoever men did assemble themselves in companies (as it falleth out often in great assemblies) there passed secret speeches concerning Christ. The dissension whereof mention is made in this place, doth declare, that there be divers judgements of men concerning Christ, even in the midst of the Church. And as we are not afraid to receive Christ who was condemned long ago, of the most part of his nation: so we must be armed in such sort, that we be not troubled with the dissension which reigneth at this day,  
Again, we may see how great the rashness of men is in matters appertaining unto God. They would not have been so licentious in any small business: but so soon as there ariseth a question concerning the son of God and his holy doctrine, they do by and by judge rashly. Wherefore we must keep so much the greater moderation, lest we do rashly condemn our life with the eternal truth of God. And if sobeit the world do count us deceivers, let us remember that these are Christ his marks, so that in the mean season we do indeed declare that we speak the truth. Furthermore, this place showeth, that in a great multitude, even whereas the body itself is confused, there are always some who think well: but these few who are sober minded, are overrun of many that are mad,  
13 Notwithstanding no man spoke openly. He calleth the chief governors jews in this place, in whose power the government was. They did so hate christ, that they suffered no word to be spoken on either part: not because it grieved them to have him slandered: but because they thought that it was the best way to bury his name by forgetfulness. So the enemies of the truth after that they have tried, that they cannot prevail by their cruelty, they would covet nothing more, than that the remembrance thereof may be suppressed, and this is all they go about. In that being brought under with fear they kept silence, that was altogether tyrannical, as I have said before. For as unbridled liberty hath no place in the estate of the Church, when as it is well ordered: so when as all liberty is kept under with fear, that no man dare say any thing, it is a most miserable estate. The power of Christ did appear to be so much the more excellent and wonderful in that getting an audience amongst his armed enemies, and their furious hatred, and in such a fearful government, he did defend the truth (as they say) with open mouth.  
14 And when half the holy day was past, jesus went up into the Temple and taught.  
15 And the jews wondered saying, how knoweth this man learning seeing he never learned?  
16 jesus answered them and said, My doctrine is not mine, but his that sent me,  
17 If any man will do his will, he shall know of the doctrine, whether it be of god, or I speak of myself.  
18 He that speaketh of himself, seeketh his own glory: and he that seeketh the glory of him that sent him, this man speaketh the truth and there is no unrighteousness in him,  
19 Did not Moses give you the law, and none of you doth the law? why do ye seek to kill me?  
14 He went up into the Temple, Now we see that Christ did not so fear, that he failed in his duty. For this was the cause of his tarrying, that he might make his Sermon in the most famous assembly. Therefore we may sometimes give place to danger, but no opportunity of well doing must be omitted or neglected. In that he teacheth in the Temple, he doth this according to the ancient order and custom. For when as God commanded so many ceremonies, he would not have his people to be occupied in cold & vain sights only. And that the commodity might appear, it was requisite that doctrine should be joined with them. By this means outward rites, are lively images of spiritual things, when as they have their form out of the word of God. And ●ow because the Priests were almost dumb, and the Scribes did corrupt the pure doctrine with their leaven, and false glosses, Christ took ●ppon him the office of teaching: and that for good causes, seeing that he was the chief priest: as he doth shortly after affirm, that he doth take in hand nothing but at his father's commandment.  
15 And the jews marveled. They are deceived who think that Christ his talk was so picked, that it was greatly liked of▪ For the jews do so wonder that they take an occasion to despice him therefore. For such is the unthankfulness of men, that they do always willingly find matter to err in esteeming the works of God. If God do work by ordinary means, and by a common way (as they say) these means which appear unto the eyes, do hinder us like veils from seeing the hand of God, therefore we acknowledge nothing then, but that which is humane.  
But and if the unwonted power of God do appear above both the order of nature, and the means which are commonly known, we are astonished, & that passeth away as a dream which should have moved all our senses thoroughly. For (which is our pride) we make no account of that, the reason whereof doth not appear. This was a marvelous token of the grace and power of God, that Christ being taught of no master, did yet notwithstanding excel in the excellent knowledge of the scripture: yea, he that was never a scholar, was a most excellent teacher & master▪ And for this cause do the jews despice the grace of god, because it doth exceed their capacity. Therefore being admonished with this example, let us learn to use greater reverence in weighing the works of God, than we are wont.  
15 My doctrine is not mine. Christ telleth the jews that that which was unto them an offence, is rather a ladder, which ought to carry them up to behold the glory of God, as if he should say: When as you see a teacher that is not trained up in the school of men, confess that he is taught of God. For the heavenly father would therefore rather have his son to come out of a carpenters shop, than out of the schools of the Scribes, to the end the beginning of the Gospel might be more famous lest any man should think that it was forged upon earth: or lest any man should feign that man is the author thereof. So likewise Christ did choose to himself ignorant men and idiots to be his Apostles, and he suffered them to continue in gross ignorance three years, that being taught in one moment, he might bring them forth as new men, and consequently as angels which came down from heaven. In the mean season Christ showeth from whence we must set the authority of the spiritual doctrine: namely, from god alone. And whereas he denieth that the doctrine which is his fathers, is his, he hath respect unto the capacity of the auditory therein, who had no higher opinion of him, but that he was a man. Therefore by a concession or granting he suffereth himself to be thought so to differ from the father, that notwithstanding he speaketh nothing, but that which he commanded. The sum is, that that which he teacheth in his father's name, is not man's, neither did it proceed from man, that it may be freely contemned. We see with what argumeent he winneth authority to his doctrine: namely, by referring it unto god the author thereof. We see also by what right & reason he desireth to be heard: namely, because he is sent of his father to be a teacher. Therefore it is meet that he have both these, whosoever doth take upon him the office of teaching, and will be believed.  
17 If any man will. A prevention which cutteth of contrary objections▪ For seeing that he had there many adversaries, every man might easily murmur against him, why dost thou tell us of the name of God, from whom we do not acknowledge that thou camest? Why dost thou enforce upon us that principle (which we do not grant unto thee) that thou teachest nothing but that which he commandeth thee? Therefore Christ gathereth here that right judgement doth flow from the fear of God, and reverence: therefore if they had their minds framed unto the fear of God, they should easily know whether that be true or no which he preacheth. Whereby he toucheth them also by the way. For how cometh it to pass that they cannot discern, save only because the chief point of understanding faileth them: namely, godliness, and the desire to obey God? This sentence is chief to be noted, Satan lieth in wait for us continually, and he setteth snares on every side, that he may take us by his subtlety. In this place Christ armeth us very well to take heed, that we may never be subject to his seducing: namely, if we be ready to obey God, he will not fail us, but will lighten us with the light of his spirit, that we may be able to discern between truth and lying.  
Therefore there is nothing which hindereth us from judging aright, save only because we are unapt to be taught and stubborn, and we are justly punished for our hypocrisy, so often as Satan doth delude us. So Moses telleth us, 
Deut. 13. 3.  that when as false Prophets arise, we are tempted & proved of the Lord: because they shall never be deceived that shallbe of a right heart. Hereby it appeareth how wickedly and foolishly many men do keep back themselves from all study & desire to learn with this fear, whilst that they are afraid lest they should err: as if it were spoken in vain, knock and it shall be opened unto you. But let us rather not doubt but be fully persuaded that the spirit of discretion is given us, 
Mat. 7. 7.  to be our continual guide, if we be wholly given to serve and obey God. If other men be disposed to err, they shall at length perceive how vain the cloaks and colours of their ignorance are. And truly whosoever do doubt at this day, and had rather nourish their doubting then either by reading or hearing earnestly to inquire where the truth of God is, we see that these men do carelessly contemn God in general principles. One man will say that he prayeth for the dead, because distrusting his own wit he dare not condemn that which wicked men did invent concerning Purgatory: In the mean season he will grant himself liberty to play the whoremonger. Another man will say that he hath not wit enough to distinguish between the pure doctrine of Christ and the corrupt inventions of men: in the mean while he will have enough to steal and forswear.  
Finally, all these men who will hold nothing, who pretend the veil of doubting in matters which at this day are called in question, do bewray their manifest contempt of God, in matters which are nothing dark. Therefore there is no cause why we should marvel that the doctrine of the Gospel is at this day received of very few, seeing that the fear of God is so rare in the world. And in these words of Christ 〈◊〉 contained a true definition of godliness: namely, when as we are ready to follow the will of God with all our heart: which no man can do unless he do abandon himself in his own conceit.  
Or I speak of myself. We must note how Christ would have us to judge of every doctrine. For he will have us to receive that without doubting which is of God: and doth freely permit us to refuse that which is of man. For he setteth down this mark only, whereby we may discern between the doctrines.  
18 He which speaketh of himself. He hath hitherto taught that this is the only cause why men are blind, because they are not governed with the fear of God: now he addeth another mark in the doctrine itself, whereby we may know whether it be man his doctrine or Gods, For what doctrine soever doth set forth the glory of God, it is holy and divine: and what doctrine soever doth serve for the ambition of men, & doth darken the glory of God by extolling them, it doth not only deserve no credit, but it ought sharply to be rejected. Therefore he shall never err that shall set before his face the glory of God to aim at; he shall never be deceived with the show of that which is right, that shall try by this touchstone, that which is brought in the name of God. We are also taught hereby, that no man can faithfully undertake the office of a teacher in the church, save only he who being void of ambition, shall take this one thing in hand, with all his might and main to further the glory of God. When as he saith, that there is no unrighteousness in him, he giveth us to understand that there is no wicked or deceitful thing in him: but that he doth that which becometh a good & sincere Minister of God.  
19 Did not Moses. The Evangelist doth not recite all the words of Christ in order, but doth only gather briefly the principal points of things, which appertain unto the sum of the whole matter. The Priests and Scribes were incensed against him, because he had healed the man that was sick of the palsy: they professed that they did this through zeal of the law▪ to the end he may refute their hypocrisy, he draweth an argument not from the matter, but from the person. For because they do all of them licentiously pamper themselves in their vices, as if they had never known any law, he gathereth thence that they are touched with no love or desire of the law. Truly this defence were not sufficient to prove the matter: (for admit we grant that they did paint their wicked and unjust hatred with a false colour, yet notwithstanding it followeth not hereupon that Christ did well, if he committed any thing contrary to the appointment of the law, for we must not set the mitigation of our fault from other men's offences): but Christ doth in this place join two members together: in the former he appealeth unto the consciences of his enemies, and seeing that they did proudly boast that they were patrons of the law, he plucketh this visure from their face: for he objecteth unto them, that they grant themselves leave to break the law as often as they will: and that therefore they cared not for the law. That done he descendeth unto the matter itself, as we shall by and by see: so that the full and perfect defence consisteth upon his parts. Therefore the sum of this member is, that there is no zeal of the law in the despicers thereof. Whereupon Christ inferreth that the jews are enforced unto so great madness by some other cause, whilst that they covet to kill him. After this sort must we pull out the wicked out of their lurking dens, as often as they set themselves against God and sound doctrine feigning that they do this upon a godly affection. Those that are at this day the most bitter enemies of the Gospel, and the most stout defenders of papistry, they have nothing wherewith they do more purchase favour then this, that they are moved with ferventness of zeal: but and if their life be thoroughly examined being altogether polluted with most filthy crimes, they do openly mock God. Who is he that knoweth not that gross Epicurism doth reign in the Pope his court? Do the Bishops and Abbots so shamefully cover their filthiness, that any show of religion doth appear? Are not the Monks also, and such brawlers so given over unto all wickedness, lust, covetousness, & all monsters of wickedness, that their life doth cry that they have quite forgotten God? And now seeing they are not ashamed to make their boast of the zeal of God and the Church, they are to be bridled with this answer of Christ?  
20 The company answered and said, thou hast a Devil, who seeketh to kill thee?  
21 jesus answered and said unto them. I have done one work, and ye all marvel.  
22 Therefore gave Moses you circumcision (not that it is of Moses, but of the fathers) and ye circumcise a man on the Sabbath day.  
23 If a man receive circumcision on the Sabbath day, that the law of Moses may not be broken, are you angry with me, because I have made a man all whole on the Sabbath day?  
24 judge not according to the outward sight: but judge right judgement.  
20 Thou hast a Devil. It is as much as if they had said▪ thou art mad. For it was a common●speech amongst the jews, who were exercised in this doctrine that men are possesed of the devil, whenas they go mad, or when as understanding & reason are taken from them. And truly as light & moderate chastisements, are the fatherly corrections of God: so when he handleth us more hardly and sharply, he seemeth not to strike us with his hand: but rather to use the Devil as an executioner or minister of his wrath. But the multitude chideth Christ with a single mind: for the counsels of the Priests were not openly known. Therefore these foolish men do ascribe it unto madness, that Christ complaineth that they fought to kill him. Hereby we are taught, that we must take good heed that we give not judgement upon unknown things: but & if it fall out that at any time we are condemned rashly of the unskilful, we must according to the example of Christ patiently put up injury.  
21 I have done one work. Now bidding adieu unto the persons, he beginneth to entreat of the thing itself. For he showeth that that miracle which he hath wrought is not repugnant unto the law of God. In that he saith that he hath done one work, his meaning is, that he is accused only of one crime, or that he is reprehended for one work only, becuse he had healed a man upon the Sabbath day: & that when as they do more works of the same sort or altogether like unto these, they are not found fault with. For there passed no Sabbath but there were many infants circumcised in jury. By this example doth he defend his fact: although he doth not simply reason from the like thing: but it is a comparison of the greater thing & the lesser. Circumcision & the healing of the man that was sick of the palsy were like in this, because they were both the work of God: but Christ proveth that this second was the more excellent, because the benefit is extended unto the whole man.  
Furthermore, if he had cured a man only of a corporal disease, the comparison should have been nothing worth: for circumcision which appertaineth to the health of the soul, should be more excellent. Therefore Christ joineth the spiritual fruit of the miracle with the external benefit done to the body, and therefore doth worthily prefer the perfect health of the man before circumcision. There may be also another reason of the comparison: namely, that the Sacraments have not always their force and effect present: but Christ himself wrought effectually in curing the man that was sick of the palsy. But I do rather embrace that former exposition: that the jews do maliciously & reproachfully find fault with that work, wherein the grace of God doth more plainly appear, then in circumcision, which they do so much honour, that they do think that the Sabbath is not broken by it. The marveling whereof he speaketh, doth signify that murmuring which arose about the fact of Christ: because they thought that he durst do more than was lawful.  
22 Therefore Moses gave you circumcision. The illative word seemeth not to agree, therefore some do take (dia tout●) for (dia t●,) but the Greek construction is repugnant to their opinion. Therefore I do expound it more simply, that circumcision was so commanded, that the use of that sign was necessary even upon the Sabbaths: as if he should say, that it was sufficiently showed unto them thereby, that the worship of the Sabbath is not violated by the works of God, that Christ may apply the example of circumcision unto the present cause: yet notwithstanding he useth a correction by and by, when as he saith, that Moses was not the first minister of circumcision. But this was sufficient for him, that Moses who was so strait an exactor of the Sabbath, did notwithstanding command that infants should be circumcised the eight day, although it fell upon the Sabbath day.  
24 judge not. After that he had ended his defence, he useth also an expostulation, because being carried away with wicked affections, they judge not according to the thing and the cause. Circumcision was reverenced amongst them for good causes, when as it was done upon the Sabbath day. They knew that the law was not broken because the works of god do agree well together: why do they not think the same of the work of Christ, save only because a prejudice conceived of the person of Christ doth possess their minds? Therefore there shall no judgement be right save that which shall be given according to the truth of the matter. For so soon as the persons come abroad, they turn the eyes and senses of all men unto them, so that the truth doth vanish away by and by. As this admonition ought to be of force in all causes and matters, so is it more than necessary when as we have the heavenly doctrine in hand. For there is nothing which happeneth sooner, than that we be estranged from the same with the hatred and contempt of men.  
25 Therefore some of the men of jerusalem said, Is not this he whom they seek to kill?  
26 And behold he speaketh openly, and they say nothing to him whether or no do the rulers know indeed, that this is Christ indeed?  
27 But we know whence this man is: but when Christ shall come, no man shall know whence he is.  
28 Therefore jesus cried in the Temple, teaching, and saying you both know me, and ye know whence I am: and I came not of myself: but he speaketh the truth that sent me, whom you know not.  
29 But I know him, because I am of him, and he hath sent me.  
30 Therefore they sought to take him, & no man laid hand on him, because his hour was not yet come.  
25 Certain of the men of jerusalem. Namely such as knew of the lying in wait of the rulers, and which knew, how greatly Christ was hated. For the common people (as we saw a little before) counted this as a dream or doting. Therefore those who knew with what outrageous hatred the chief rulers of their nation were incensed against Christ, do not marvel in vain that Christ was not only openly conversant in the temple they being quiet, but that he did also preach freely: but they offend in that, that in a miracle altogether divine, they do not consider the providence of God. So carnal men so often as they see any strange work of God, they marvel indeed: but in the mean season, there cometh no consideration of God's power into their mind. But it is our duty more wisely to weigh the works of God: especially seeing that the wicked when as they have assayed all things, do not so hinder the course of the gospel as they would desire, we may surely think that their endeavours are void, because God is able to throw them down with his hand being set against them.  
27 But we know whence this man is. Hear we do see not only how great the blindness of men is, when they are to judge of divine matters: but that this vice is almost engendered in them, that they have wit enough to lay stumbling blocks before themselves, that they may not come unto the knowledge of the truth. There do oftentimes fall out offences through the subtlety of Satan, which may drive away most men from Christ, but and if the way were plain and equal every man would feign unto himself an offence. So long as the rulers knew not Christ, this multitude would have been letted with their unbelief alone: now whenas that impediment is removed they invent a new cause lest they should come unto Christ. Yea, whereas it was meet that they should be moved with the example of the rulers, they are so far from following that which is right, that they do willingly stumble at the first step. Even so men that have begun well are wont to fail by & by in such sort: unless the Lord do direct their doings even unto the end. Furthermore, the argument wherewith they hinder themselves, is this. The Prophets have testified that the beginning of Christ shallbe unknown: but we know from whence this man came: therefore he is not to be taken for Christ. Hereby are we taught what a dangerous thing it is to tear in pieces the scriptures, and so consequently Christ himself, that he may be judged only by the half of himself. God promised a deliverer of the seed of David: but he challengeth this office every where unto himself, as proper to himself. Therefore it was requisite that God should be revealed in the flesh, that he might be the Redeemer of his Church. 
Mich. 5. 2.  So Micheas assigneth the place where Christ should be borne. Out of thee Bethleehem shall arise a captain, that he may govern my people. But immediately after he speaketh of an higher going out, and therefore hidden and secret. These miserable men, whilst that they respect nothing in Christ save that which is subject to contempt, they do rashly gather that he is not he that was promised. Therefore let us learn so to behold Christ being humble in the flesh, that this humility which is despised amongst the wicked, may extol us unto his heavenly glory. So that Bethlehem where he should have been borne as he was man, shall be unto us a gate through which we may go in unto the eternal God.  
28 Therefore jesus cried. He inveigheth with bitter words against their rashness, because that pleasing themselves proudly in a false opinion, they did exclude themselves from the knowledge of the truth. As if he should say, whilst that you know all things, you know nothing. And truly there is no worse plague than when as the confidence of that little knowledge which men have, doth make them so drunken, that they do carelessly reject whatsoever is contrary to their meaning. He speaketh tauntingly, when he saith, Ye know me, and ye know from whence I am, I came not of myself. He setteth that which is true against the opinion which they had falsely conceived: as if he should say, whilst that you have your eyes fastened upon the earth, you do also think that I am wholly subject to these things: and therefore you contemn me as a base start up: but God will testify that I came from heaven. Therefore howsoever you do reject me, God will indeed acknowledge that I am his. He calleth God true in the same sense wherein Paul calleth him faithful, If so be it (saith he) we be unsaithful, he continueth faithful, he cannot deny himself. 
2. Tim. 2. 23.  For his drift is this, that there is no whit of the credit of the Gospel diminished howsoever the world do go about to supplant it: that how much soever the wicked do pull from Christ, yet doth he remain perfect: because the truth of God remaineth always sound and like to himself. Christ seethe that he is despised: he is so far from yielding that he doth rather courageously triumph against their mad arrogancy, who set nothing by him. It becometh all the faithful to be endued with this invincible and heroical stoutness. Yea our faith shall never be firm & stable, unless it set light by the frowardness of the wicked when as they arise against Christ. And 〈◊〉 doth especially become godly teachers trusting to this aid, to go forward in defending sound doctrine, although the whole world say na●. So jeremy calleth God his promiser and revenger, because he is condemned as a deceiver. Thou hast deceived me O Lord (saith he) and I 〈◊〉 deceived. 
jer, 20. 7  So Isaias being on every side overwhelmed with slanders & reproaches, he flieth unto this sanctuary, that ●e shall have God the approver of his cause. 
●say. 50. 7.  So Paul being oppressed with unjust judgements, provoketh them all unto the day of the Lord, counting it sufficient to set God alone against the raging world.  
Whom ye know not. His meaning is that it is no marvel, if the jews know not him, who know not God: for this is the beginning of true wisdom to have respect unto God. When he doth attribute unto him self the knowledge of God, he giveth us to understand that he is not extolled rashly unto so great confidence. And he teacheth us by his example, that we must not lightly thrust in the name of god, that we may boast of our patron, and the revenger of our cause. For there are many too bold in boasting of the authority of GOD, yea there is nothing more ready and bold to reject the judgements of all men, then frantic persons, who make boast of their inventions instead of the oracles of God. But we are taught by these words of Christ, that we must take good heed of vain and frivolous confidence: and that then we must valiantly resist men, when as we know the truth of God thoroughly. And he that is certainly persuaded, that God is on his side, there is no cause why he should fear the crime of insolency in treading underfoot all the loftiness of the world.  
29 Because I am of him. Some there be that do so distinguish these two members, that they refer the former unto the divine essence of Christ, the other unto the office enjoined him of his father, which that be might take upon him, he clothed himself with man's flesh & nature, which although I dare not reject, yet I cannot tell whether Christ would speak so subtly or no. I confess indeed that the heavenly beginning and arising of Christ may be gathered thence: but yet this is no sufficient proof of his eternal divinity against the Arrians.  
30 Therefore they sought to catch him. There wanted no will in them to hurt him, nay no endeavour: and they had strength sufficient. Why then do they linger in so great heat as though their hands and their feet had been bound? The Evangelist answereth, Because his hour was not yet come. Whereby he telleth us, that Christ was covered with his father's aid against their strength and furious force. And he doth also prevent the offence of the cross: because there is no cause why we should be troubled when as we hear that Christ was carried away unto death not at man's pleasure: but because he was aypointed of the father to be such a sacrifice. Hence may we gather a general doctrine. For howsoever we live until a day, yet the hour of every man's death is appointed of God. It is an hard matter to believe, that being subject to so many casualties, being laid open unto so many injuries & layings in wait of men and wild beasts, being environed with so many diseases, yet we are out of all danger, unless it be when the Lord will call us away. But we must strive with distrust: and first of all we must hold such doctrine as we hear in this place: Secondly, the end thereof, and the exhortation which is gathered thence that all cares being cast upon God, every man do serve in his vocation, and that he be not called away with any fear from his office: Yet may no man pass his bounds. For we must not go any farther trusting upon the providence of God than God commandeth.  
31 And many of the company believed on him, and said: when Christ shall come, shall he do more miracles th●n this man doth?  
32 The Pharisees heard the company murmuring th●se things about him: and the Pharisees and Priests sent ministers to take him.  
33 Therefore jesus said unto them, yet a little while am I with you, and I go unto him that sent me.  
34 Ye shall seek me, and shall not find me: and where I am, you cannot come.  
35 Therefore the jews said amongst themselves, whither will he go, that we shall not find him? will he go into the dispersion of the Greeks, and teach the Greeks?  
36 What speech is this that he hath said, ye shall seek me, and shall not find me? and, whither I go, ye cannot come?  
31 And many of the company. It might seem that Christ preached unto those which were deaf and altogether obstinate: yet the Evangelist saith that there followed some fruit. Therefore howsoever some do fret, some do mock, some do cavil, divers dissensions do arise: yet shall not the preaching of the Gospel be unprofitable. Therefore we must sow the seed, and suffer patiently, until in tract of time the fruit do show itself. And here the word believed is taken unproperly, because they did depend rather upon the miracles, then lean unto the doctrine, neither were they yet persuaded that jesus was Christ: but because they were ready to hear him, and because they yielded themselves unto him as unto a master to be taught, such preparation of faith is called faith. Therefore seeing that the spirit doth vouchsafe to give such a small spark of a good affection, such an honourable title, that aught to encourage us to think that god accepteth faith how small soever it be.  
32 The Pharisees heard. Hereby it appeareth that the Pharisees were bend to take all opportunities, being placed as it were in scout watches, lest they should suffer Christ to come abroad. In the former place the Evangelist nameth them only: then afterward he adjoineth the priests unto them, a part whereof they were. It is questionless that, as they would be accounted the most zealous observers of the law, so they did more sharply set themselves against Christ then all the rest. But because so long as they were alone they were not able to oppress Christ, they referred the business unto the whole order of the Priests. So that they who did otherwise disagree amongst themselves, do now with one consent through the aid of Satan, conspire together against the son of God.  
And seeing that the Pharisees were so hot, and diligent to defend their tyranny and corrupt state of the Church, how much more fervent aught we to be in defending the kingdom of Christ? As mad is the contention of the Papists at this day to quench the Gospel. In the mean season this is the worst, that they do not sharpen our studies with their example, to sweat & labour more courageously in the defending of sound and godly doctrine.  
33 Yet a little. Some there be that think that these words were spoken unto the present assembly of the people: other some who think that they were spoken unto the ministers that were sent to take Christ: But I am certainly persuaded that Christ speaketh properly unto his enemies, which took counsel together to destroy him. For he derideth their endeavours, because they go about all things in vain, until such time as the time appointed of the father be come. And he casteth their stubbornness in their teeth, because they do not only refuse the grace offered unto them, but do also furiously resist it, and he doth also threaten them, that it shallbe taken away shortly. When he saith, I am with you, he toucheth their unthankfulness, that whereas he was given them of the father, whereas he descended from his heavenly glory, whereas inviting them unto himself familiarly he desired nothing more than to be present with them: yet were there but a few that did admit him. When as he saith, yet a little while, he telleth them that God will not long suffer his grace to be so filthily despiced. And in the mean season he giveth them to understand that neither his life nor death are subject to their will: but that there is a time appointed him of his father which must be fulfilled.  
I go unto him that sent me. In these words he doth testify that he shall not be extinguished with death: but that rather when as he shall put of the mortal body, he shall declare by the most mighty triumph of his resurrection, that he is the son of God. As if he should say, do what you can: yet shall ye never bring to pass, but that my father shall receive me into his heavenly glory, after that I have ended the embassage enjoined me. Therefore my estate shall not only remain perfect after death: but there is a far better estate prepared for me then. And hence may we gather a general admonition: for Christ is present with us so often as he calleth us unto hope of salvation, through the preaching of the Gospel. For the preaching of the Gospel is not called in vain the coming down of Christ unto us. 
Ephe. 2. 17.  If we take hold of his hand, which he holdeth forth unto us, he will bring us unto the father: and he will not only show himself nigh unto us so long as we are strangers in the world, but will dwell in us continually. But and if we do neglect his presence, he shall be no whit impaired: but when as he departeth from us, he shall leave us altogether aliaunts from God and life.  
34 Ye shall seek me, and shall not find me: and where I am. They sought Christ that they might put him to death. Here Christ deceiveth them with the divers significations of the word, because it should shortly come to pass, that they should seek him after another manner: namely, that they might find some help and comfort in their miserable and decayed affairs. As if he should say, it troubleth you, and you cannot suffer me to be present with you a small space: but it shall come to pass shortly, that you shall seek me in vain: because being removed far from you not only in body but also in power, I will behold your destruction. But here may a question be asked, what manner seeking of Christ this was, seeing that it is manifest enough that Christ speaketh of the reprobate, who were obstinate even unto the end in the rejecting of the gospel.  
Some do refer it unto the doctrine: because the jews in following the righteousness of works amiss, did not obtain that which they would. Many men do understand it of the person of the Messiah, that the jews being brought unto extremity shall seek the Redeemer in vain. But I do simply interpret it, that hereby are meant the sorrowful sighings of the wicked, whilst that being enforced with necessity they after a sort have respect unto God. But even then in seeking they seek not. For unbelief and stubbornness do drive them from God, their hearts being as it were locked up. They would desire that God might be present to deliver them, but they stop the way before themselves with their want of repentance and the hardness of their heart. 
Gen. 27. 38.  We have an example in Esau, who was not only sorry because the birthright was gotten away from him: but also fretting & fuming he breaketh out into furious indignation. But in the mean season he is so far from the right kind of seeking the blessing, that he doth then make himself most unworthy thereof. God is wont to revenge the contempt of his grace in the reprobate in such sort, that being either sore punished, or bound with the feeling of their misery, or being driven into other straits, they complain, cry, and howl: but all in vain: because being always like to themselves, they inwardly nourish the same cruelty which they had before: neither are they carried unto god: but they had rather have him changed, when as they cannot abolish him. Hence may we learn that we must receive Christ in time, whilst that he standeth as it were before us: lest that the opportunity to enjoy him do escape us, because if the gate shall once be shut, we shall in vain assay to enter in. Seek the Lord saith Esay, while he may be found, 
Esay. 55. 6.  call upon him whilst he is nigh. Therefore we must diligently meet God, whilst the time of his good pleasure is present, as the same Prophet saith in another place: 
Esay. 49. 8.  because we know not how long the Lord will bear with our sluggishness. In these words, where I am, you cannot come, the presentence is put instead of the future tense.  
35 Whether will he go? The Evangelist addeth this of set purpose, that he might declare the great dullness of the people. So the wicked are not only deaf when they should hear the doctrine of God: but they do also pass over horrible threatenings in mockage, as if they heard sons frivolous thing. Christ spoke plainly and by name of the father: but they do stay upon the earth, neither do they think upon any other thing save only the flitting into far countries. It is well known that the jews did call the nations which were beyond the Seas, Greeks: yet do they not mean that Christ would come unto the uncircumcised, but unto the jews which were dispersed through divers parts of the world. For the word dispersion, would not agree with those who abide in the place where they are borne, and which inhabit their native soil. But it agreeth very well with the jews that were runagates & banished men. So Peter did write his former Epistle unto those who dwelled here and there, throughout Pontus, Galatia, etc. And james Saluteth the twelve tribes that were scattered abroad. Which kind of speech is taken from Moses and the Prophets. Therefore the meaning of the words is this, will he go over the sea, that he may go unto the jews, who dwell in a world which we know not? And it may be that their meaning was to molest Christ with this mock, If this be the Messiah, will he establish his kingdom in Grecia, seeing that God hath assigned the land of Chanaan to be his own dwelling place? But howsoever it be, we see that they were no whit moved with the sharp denunciation of Christ.  
37 Furthermore in the last day, which was the greatest day of the feast, jesus stood and cried, saying, If any man be a thirst, let him come unto me and drink.  
38 He that believeth in me, as saith the scripture, there shall flow out of his belly 〈◊〉 of living water.  
39 And this spoke he of the spirit which they should receive that believed in him. For the holy spirit wa● not yet, because jesus was not yet glorified.  
37 The last day. Here we must first of all note that Christ was not so afraid either with any layings in wait, or policies of his enemies, that he did foreflowe his office: but that his stoutness of courage did increase with his dangers, so that he went more valiantly forward. This thing doth both the circumstance of time, the great assembly of people, and the liberty to cry, testify, when as he saw them ready on every side to lay hand upon him. For it is likely that the ministers were then ready to do that which was commanded them. Again, we must note that he stood armed with no other thing save only with God's aid against so violent endeavours, which could do all things. For what other reason can be given, why Christ did preach after they had set their band in order upon a most famous day, in the midst of the Temple whereas they had a quiet kingdom, save only because God did bridle their madness? Notwithstanding this is very profitable for us, that the Evangelist bringeth in Christ crying with open mouth, that they come unto him whosoever are a thirst. For we gather hence that it is not one or two that is iwited with a slender and obscure whispering: but that this doctrine is so published unto all men that it is hidden from no man, save only from him, who stopping his ears of his own accord doth not admit the loud crying.  
If any man be a thirst. In this member he exhorteth all men to be partakers of his goodness, so that acknowledging their own poverty they desire to be helped. For we are all poor indeed, and void of all goodness: but the feeling of poverty doth not prick forward all men to seek remedy. Hereby it cometh to pass, that many not once moving their foot, do pine away in their miserable want: yea many are not touched with their want until such time as the spirit of god doth with his fire kindle in their hearts, both an hunger and a thirst. Therefore the office of the spirit is, to make us desire his grace. And as touching this present place we must chief hold this, that there are none called to obtain the riches of the spirit, save those who do earnestly desire the same. For we know that the torment of thirst is most bitter: so that those who are most strong, and can endure all labours, do notwithstanding faint in thirst. Notwithstanding he doth rather invite the thirsty than the hungry, that he may hold on in the metaphor, which he will afterwards use, in the word water and drink, that all the parts of the sentence may agree together. Neither do I doubt but that he alludeth unto the place of jesaias, 
Isay. 55. 1  All that are a thirst come unto me. For it was requisite that that should be fulfilled at length in Christ, which the Prophet doth in that place attribute unto God: like as that again which the blessed Virgin song, that he sendeth away the rich and full empty, Luke. 1. 53.  
Therefore he commandeth them to come unto him straightway. As if he should say: that he alone is sufficient to quench all their thirst: and that they are deceived and labour in vain, whosoever do seek even the least quenching of their thirst at the hands of any other.  
And let him drink. There is a promise added unto the exhortation. For although this be a word of exhorting, yet doth it contain in it a promise: because Christ doth testify that he is no dry and empty cistern, but a well that cannot be drawn dry, which giveth drink largely and plentifully to all men. Whereupon it followeth that his desire shall not be in vain, if we beg of him that which we want.  
3● He that believeth in me. The manner of coming is here showed: namely, that we must come by faith, and not on our feet. Yea, to come is nothing else but to believe, if sobeit you do rightly define the word believe, like as we have said before, that we do believe in Christ whilst that we embrace him, as he setteth himself before us in the Gospel replenished with power, wisdom, righteousness, purity, life, and with all the gifts of the spirit. And he doth here confirm the promise more plainly which we touched of late: for he teacheth that he hath store, wherewith he is able to refresh us sufficiently. It is indeed a metaphor hard enough at the first sight: when as he saith that there shall floods of living water flow out of the belly of the faithful: yet is the sense no whit doubtful, that the believers shall never want any spiritual good thing, He calleth that living water, the spring whereof doth never wax dry, neither doth the continual flowing cease. I expound that the manifold graces of the spirit, are called floods in the plural number, which are necessary unto the spiritual life of the soul. To be brief, aswell the perpetuity of the gifts of the spirit, as the abundance thereof is promised us in this place. Some do think that waters do flow out of the belly of the believers, when as he that is endowed with the spirit, doth impart some part unto his brethren, as there ought to be a mutual participation amongst us. Notwithstanding the sense seemeth to me to be more simple, that whosoever shall believe in Christ, he shall have a well of life as it were springing in him. Like as Christ said before in the fourth Chapter, He that shall drink of this water shall never be a thirst. For whereas the ordinary drink doth only quench the thirst for a short time, Christ saith that we do draw up by faith the spirit, which is a fountain of water leaping out unto eternal life. And yet notwithstanding he doth not teach that the faithful are so full of Christ the first day, that they are afterward neither an hungered nor a thirst: but rather that the enjoying of Christ doth kindle a new desiring of him: and the sense is, 
Rom. Cap. 8. 10.  that the spirit is like to a lively fountain which runneth always in the faithful. Like as Paul also doth testify, that he is life in us, although we do yet carry about the matter of death in the relics of sin. And truly seeing that every one is made partaker of the gifts of the spirit according to the measure of his faith, there can no perfect fullness thereof be had in this life. But in the mean season the faithful do so aspire oftentimes unto new increasings of the spirit, by going forward in faith that the first fruits which they have, are unto them sufficient unto the continuance of life. But hereby we are also admonished how small the measure of our faith is, seeing that the graces of the spirit do scarce drop by little & little in us, which should run like floods, if we did yield unto Christ due place as we ought: that is, if faith did make us able to receive him.  
As saith the scripture. Some do restrain this unto the former member: other some unto the latter: but I do extend it unto all the whole sentence. Again, in my judgement Christ doth not here assign any certain place of the scripture: but he taketh a testimony from the common doctrine of the Prophets. For so often as the Lord promising the abundance of his spirit, doth compare it unto lively waters, he doth chief respect the kingdom of Christ, and directeth the minds of the faithful thither. Therefore all the prophecies concerning the lively waters have their fulfilling in Christ: because he alone hath opened and revealed unto us the hidden treasures of God. Therefore the graces of the spirit are powered out upon him that we may all draw of his fullness. Therefore they are worthy miserably to perish, who being called so gently and mercifully of Christ, do wander hither and thither. He spoke of the spirit. The spirit is sometimes called by the name of water, because of the cleanness, because it is proper to it to purge our filthiness: but in this place and such like the manner of this phrase is unlike: namely, that we are destitute of all juice and humour of life, save only whenas the spirit of God doth quicken us, & doth water us as it were with a secret force. And here is the figure Synecdoche used, because all the parts of life are comprehended under one word water. Whence we do also gather that whosoever are not regenerate with the spirit of Christ, they are to be accounted as dead, howsoever they boast themselves as if they did live.  
For the spirit was not yet. We know that the spirit is eternal: but the Evangelist saith, that that grace of the spirit which was powered out upon men after Christ his resurrection, did not appear openly so long as Christ was conversant in the world under the humble shape of a feruaunt. And he speaketh comparatively: like as when the new Testament is set against the old, God promiseth his spirit unto the faithful, as if he had never given it unto the fathers. The Disciples had then received the first fruits of the spirit: for whence cometh faith but from the spirit? Therefore the Evangelist doth not simply deny that the grace of the spirit was given unto the godly before Christ his death. but that it was not then so apparent, as it should be afterward. For this is the principal worship of the kingdom of Christ, that he doth govern his Church with his spirit. But he did then take just and as it were solemn possession of his kingdom, whenas he was lifted up unto his father's right hand. It is no marvel then if he did defer the perfect giving of his spirit until that time. Yet there remaineth one question, whether he understandeth in this place, the visible graces of the spirit, or regeneration, which is a fruit of adoption. I answer, that the spirit appeared in these visible gifts as in glasses which was promised by the coming of Christ: yet doth he properly entreat in this place of the power of the spirit, whereby we are borne again, and are made new creatures. In that therefore that Christ being glorious and endued with great majesty of government, doth sit at the right hand of God, but we do lie upon the earth poor, hungry, and almost void of spiritual gifts: it is to be imputed to our flownes, and weakness of faith.  
40 Therefore many of the company, when they heard these words said, This is indeed a Prophet.  
41 Other some said. This is Christ. And others said: shall Christ come out of Galilee?  
42 Saith not the Scripture that Christ shall come of the seed of David and out of the town of Bethlehem?  
43 Therefore there was a strife in the company because of him. Furthermore, certain of them would catch him: but no man laid hands on him.  
40 Therefore many of the company. Now the Evangelist reciteth what fruit did spring of the last sermon: namely, that whilst one thought one thing & another another, there arose dissension amongst the people, We must note that john speaketh not of the professed enemies of Christ, or of those that hated sound doctrine: but of the common sort of men, where there should have been greater integrity. And he reckoneth up three sorts. The first did confess in deed, that jesus was a Prophet, whereupon we gather that they did not loath his doctrine: but again it appeareth how light & frivolous this confession was, that whenas they allow of him as of a teacher, yet they do neither understand nor taste what he meaneth or what he teacheth. For they could not embrace Christ indeed as a Prophet, unless they did acknowledge him to be both the son of God & the author of their salvation. Yet there is this good thing in them, that they perceive that there is some divine thing in Christ which bringeth them to reverence him: for they might easily pass afterward unto saith from this docility. The second sort do better, who do flatly confess● that he is Christ: but others do gainsay them: whereupon ariseth the conflict. By which example we are taught, that we ought not to marvel at this day, if men by divers strifes be cut asunder. We hear that there arose a Schism by reason of Christ's words, & that not amongst the Gentiles who were strangers from the faith: but even in the midst of the Church of Christ, & even in the principal place of the Church: shall therefore the doctrine of Christ be blamed as if it were the matter of tumults? Yea howsoever the whole world do rage, the truth of god is so precious, that we must wish that it may be received even of a few. Wherefore there is no cause why our consciences should faint, whilst that we see even those, who will be reckoned amongst the people of god to strive amongst themselves with divers opinions. Although we must also note that dissension hath not his beginning properly from the gospel. For there can be no certain & sound agreement of men, save only in some certain truth, whereas therefore they keep peace amongst themselves; who are ignorant of God, that proceedeth rather from some amazedness, then from true consent and agreement. To be brief, what dissensions soever arise whenas the Gospel is preached, the cause and seed thereof laid hid before in man: but being then as it were awaked out of sleep, they begin to stir: like as vapours do proceed from some other thing then from the sun, although they do not appear until the Sun arise.  
41 Shall Christ come, Lest they should seem rashly to reject Christ they arm themselves with the testimony of the scripture: which although they do wickedly wrest against Christ, yet had it some show of truth. They are only deceived in this, that they make Christ a Galilean. But whence came this ignorance save only from contempt? For if they had not thought much to inquire, Christ had appeared unto them to be notable for both titles, in that he was borne in Bethlehem, & that he was the son of David. But such is our nature, we are ashamed to be slothful in small things, we snort more then carelessly in the mysteries of the kingdom of heaven. This is also worthy the noting, that they are diligent to seek some excuse whereby they may turn away themselves from Christ: who were otherwise marvelous slothful & sluggish to receive sound doctrine. Behold how men are wont to frame to themselves a stumbling block out of the very scriptures, lest they should come unto Christ, which lead us by the hand unto Christ.  
43 Certain of them, By these words the Evangelist giveth us to understand, that they did not only despise Christ: but that there was also adjoined unto the wicked rejecting of him cruelty, & a desire to hurt him: as superstition is always cruel. And whereas their endeavours were in vain, that must be attributed unto God's providence. For because Christ his hour was not yet come (as we said before) trusting to his father's aid, & being covered with the same, he was above all dangers.  
45 Therefore the ministers came unto the high Priests, and Pharisees, and they said unto them, why have you not brought him?  
46 The ministers answered, there was never man that spoke as this man.  
47 Therefore the Pharises answered them, Are you also deceived?  
48 Hath any of the rulers believed on him, or of the pharisees?  
49 But this company, which knoweth not the law, are accursed.  
50 Nicodemus said unto them, he which came unto him by night, although he was one of them:  
51 Doth our law judge a man unless it shall hear of him first, and shall know what he doth?  
52 They answered and said unto him, Art thou also of Gal●lee? search and see, that there hath arisen no prophet out of Galilee?  
53 And every man went unto his own house.  
45 Therefore the ministers came, Here may we see how blind the arrogancy of the wicked is, they are so in love with, and do so adore the greatness and honour wherein they excel in the world, that they are not afraid proudly to tread under foot equity & right. And if any thing fall out otherwise then they would, they would gladly join heaven and earth together. For whilst that the wicked priests do demand why Christ was not brought unto them they do so highly extol their power, that nothing ought to have gainstood their commandment.  
46 There was never any man. These men do confess that their combs were cut, and they tamed with the word of Christ alone: yet do they not repent, neither give due honour unto the word. If it be true, that there were never any man that spoke so, why did not y● divine power which they enforced to feel, so move their hearts that they might give themselves wholly unto God? But it was meet it should be so that that of jesaias might be fulfilled, 
Esay. 11. 4.  He shall throw down the wicked with the breath of his mouth,  
Moreover, we shall afterward see how those who sought him that they might put him to death, fell backward as if they had been beaten down with beetles, being confounded with the only voice of Christ. Therefore let us learn that there is such force in Christ his doctrine, that it doth even terrify the wicked: but seeing that this turneth to their destruction, let us rather endeavour to be softened then broken.  
But we see many at this day too like unto those ministers, whom although the doctrine of the Gospel doth cause to wonder at it against their wills, yet are they so far from submitting themselves unto Christ, that they do notwithstanding remain in the tents of the enemies. And there be others who are worse, who do deface and defame with what slanders they can the doctrine, which they know assuredly, being convict in their own consciences, is of God.  
46 Are you also deceived? They do so rate their ministers, that notwithstanding they keep them under obedience. For by these words they mean, that it is an absurd and unmeet thing that they should not stand, although all the people do fail. And we must mark with what argument they are underpropped, when they do so proudly vaunt against Christ. They say he hath only, the riff-raff and unskilful men on his side: the rulers and every notable man is set against him. They express the Pharisees by name, because they had the fame aswell of knowledge as of holiness above other men, so that they were as it were the princes of princes. This objection seemeth indeed to have some colour. For unless the governors and rulers of the Church have their authority, there can be nothing set down well, neither can the estate also continue long in good order. We know how great the distemperature of the common people is: wherefore there must needs deformed confusion ensue immediately, where every man may do what him listeth.  
Therefore the authority of those who are governors is a necessary bridle to moderate the order of the Church. And it was so provided by the law of God, 
Deut. 17. 9  that if there should any question or controversy arise, the knowledge thereof should be in the high Priest his power. But these men offend in this, in that they do challenge to themselves the chiefest authority, and do refuse to submit themselves unto God. God gave unto the high Priest the judgement: but he would have him to give sentence only according to his law. Therefore what authority soever the pastors have, it is subject to the word of God, that being all brought under from the highest to the lowest, God alone may be above them all. If pastors who execute their office well and sincerely do challenge to themselves authority, this shallbe an holy and lawful boasting: but whereas the bare authority of men is extolled without the word of God it is vain and frivolous bragging. But it falleth out oftentimes that the wicked do rule in the Church. So that we must beware that we do attribute nothing unto men so soon as they depart from the word of God. We see that almost all the Prophets were vexed with this grief. For these gorgeous titles, Princes, Priest, and Church were oftentimes objected to overwhelm their doctrine. The Papists being furnished at this day with the same weapons, do no otherwise rage then did the adversaries of Christ and the Prophets. This is horrible blindness, that mortal man is not afraid to set himself against God. But Satan driveth them unto such madness, who set more by ambition, then by the truth of God. In the mean season it is our part to give such reverence unto the word of God, as may drive away all the brightness of the whole world, and may desperse the vain smokes thereof. For we● stood in bad case if our salvation did depend upon the will of rulers, and that faith were too unstable, which should stand or fall at their beck.  
4●▪ This company. The first part is a point of pride, in that trusting to the title of the Priesthood, they would bring all men in subjection under them tyrannously. The other is that they despice other men as being nothing worth: like as they are always reproachful against other men whosoever have better liking of themselves than they ought, and the contempt of our brethren doth follow the immoderate love of ourselves. They pronounce all the whole common people to be accursed. For which cause they colour this with the ignorance of the law: but there was another thing which lay hid under this: namely, that they thought that there was no holiness save only in their order. Like as at this day, whi●lest that the Popish shavelings do only make b●ast of the title of the Church, they despice the lay men (as they call them) like profane men. But to the end God may throw down this mad loftiness, he preferreth the base and despised, before the most lofty and excellent. And me must note, that they do not make their boast of such knowledge of the law as did instruct men unto godliness and the fear of God: but of such as they had, when as with a lof●tie countenance they answered as if they alone were fit interpreters of the law. And truly this is true that they are accursed whosoever are no● taught in the law of god, the knowledge whereof doth sanctify us in deed▪ yet this knowledge is not restrained unto a few, that being puffed up with wicked confidence, they may exempt themselves out of the number of other men: but it doth appertain generally unto all the children of God, that they may be gathered together unto the same obedience of faith.  
●0. Nicodemus said unto them. The Evangelist describeth Nicodemus unto us as an indifferent man, who neither dare take upon him earnestly to defend godly doctrine, neither yet can suffer the truth to be oppressed. When he saith, that it was he that came by night, this serveth partly to his commendation, and partly to his discommendation. Unless he had loved the doctrine of Christ he durst never have set himself against the f●tie of the wicked. For he knew that if any did but once whisper, he should by and by be hated and be in danger. Therefore in that he dare say something though faintly, there shineth some small sparkle of godliness out of his hart: but seeing that he doth not more freely defend Christ ●●e doth therein bewray his too great fearfulness. Therefore the Evangelist giveth us to understand, that he did yet smell of the lurking dens of the night, and that he is not the true disciple of Christ. He saith that he came once by night unto Christ, & that he stood openly amongst his enemies and did keep a place in their tents. We must note this so much the more diligently, because that many whilst that they do pretend that they are like unto Nicodemus, having on this visure, they do think that they can mock God freely. Admit we do grant that which they require, that they differ nothing from Ni●odemus, yet I pray you what doth such an example help them? Nicodemus saith that Christ was not to be condemned, until he were heard: truly there might so much be said by a thief, by a roister. For that is well known and famous, that it is better than the guilty be acquitted, then that the innocent be condemned. Secondly, howsoever he desireth to lighten the person of Christ, he leaveth and forsaketh the doctrine itself, what shall we find here that is meet for a godly and faithful man? Therefore the seed of the gospel which brought forth fruit afterward, did as yet lie hid being choked in him. We shall far more profitably apply this example unto another end▪ that the Lord doth oftentimes bring to pass, that the doctrine which seemed to have perished, doth by little and little take root secretly, and doth at length after long time, shoo● forth so●e bud, at the first like unto one that is untimely, but afterward living and having sap: like as Nicodemus his faith had news and sudden force after and from the death of Christ.  
52 Art thou also of Galiles? They say that those are of Galilee whosoever are on Christ his side, and that reproachfully, as if he could have none in his sect, but out of the base corner of Galilee. And in that they are so earnestly set against Nicod●mus, it appeareth thereby how furiously they hated Christ. For he did not as it were openly defend▪ Christ: but did only say that he was not to be condemned before they had heard him. So falleth it out at this day amongst the Papists, no man can show the least token of equity, that the Gospel may not be oppressed, but the enemies being moved with furies do cry out that he is an heretic.  
53 And every man went. Now followeth the wonderful end of this action. If any man consider what manner of kingdom the kingdom of the Priests was then, how great their fury was, what provision they had made: and on the other side think with himself that Christ was naked and without weapon, and that he was furnished with no garrison of men: he was an hundredth times undone. In that so valiant a conspiracy doth pass away willingly, and they all do one break another with their own force, like waves of the Sea, who will not con●es that they were driven away with the hand of God? And God continueth always like to himself. Therefore he shall and will make void the endeavours of the enemies so often as he will, so that although they have all things ready at hand, and are ready and furnished to accomplish their purpose, yet do they departed, leaving their matters undispatched. We have oftentimes tried that whatsoever the adversaries did invent to suppress the Gospel withal, it was all invaine through the wonderful grace of God.   

Chap. 8.  
1 ANd jesus went into the mount Olivete.  
2 And in the morning he came again into the Temple: and all the people came unto him, and sitting down he taught them.  
3 And the Scribes and the Pharisees bring unto him a woman taken in adultery, & setting her in the midst:  
4 They say unto him, Master, this woman was taken in the very act, when as she did commit the adultery.  
5 And Moses commanded us in the law, that such should be stoned: therefore what sayest thou?  
6 〈…〉 they said thus tempting him, that they might 〈◊〉 some matter to accuse him. And jesus casting down his eyes, did write with his finger upon the ground.  
7 And when as they continued ask him, lifting up his eyes he said unto them, he that amongst you is free from sin, let him cast the first stone at her.  
8 And looking down again, he wrote upon the earth.  
9 And when they had heard, and were accused of their consciences, they went out on● after 〈◊〉, beginning at the alders eue● unto the last: so that jesus was left alone, and the woman that stood in the middle.  
10. And when jesus lift up his eyes, and saw none but the woman, he said, woman where ●e these thine accusers? hath no man condemned thee?  
11 She said, none Lord, jesus answered ●er saying, Neither will I condemn thee: go● thy way and sin no more.  
9 And the Scribes and the Pharisees bring. It is well known that the Grecians did not know of this history in times passed therefore some do guess that it was annexed by some other: but because it was always received of the latin Churches, and it is found in the ancientest Greek books, and it containeth nothing that is unmeet for the spirit of the Apostle, there is no cause why we should refuse to apply it unto our use. Whereas the Evangelist saith that the Scribes brought the woman, his meaning is that they did that of set purpose, that they might lie in wait for Christ. He expresseth the Pharisees by name, because they were the chi●je in the order of the Scribes. And their wickedness was too great in catching a cloak for their craftiness, which they themselves do bewray with their own mouth. For they do not dissemble that they have the manifest commandment of the law. Whereupon it followeth that they do it maliciously, because they ask as yet as if it were concerning a d●●●tfull matter. But this was their purpose, to enforce Christ to departed from the office of preaching grace, that he might seem to be divers and unconstant. Therefore they say plainly & flatly that Moses condemneth adultersses, to the end they may hold Christ fast bound with a prejudice of the law. For doubtless it was unlawful to acquit those whom the law did condemn. If he did subscribe ●●●o the law he should seem after a sort to be unlike to himself.  
● And jesus having cast his eyes downward. By this gesture he showed that he contained them, therefore in my judgement they deal very unskilfully, who think that he wrote this or that. Neither do I allow that subtle saying of Augustine, who thinketh that the difference of the law and the Gospel was noted by this meane● because Christ did not write in tables of stone, but in man who is dust and earth. For Christ would rather declare the matter by doing nothing, how unworthy they were to be heard. Likeas if a man should draw lines upon a wall whilst another speaketh, or turn away his back, or by some other sign declare that he taketh no heed unto those things which are spoken. So seeing that Satan doth at this day endeavour by divers means to lead us away from the right course of teaching, we must lightly pass over many things which he objecteth unto us. The Papists do molest us so much as in them lieth, with many fruolous cavils, as it were with clouds dispersed in the air. If godly teachers do occupy themselves in dispersing every one of them, they shall begin Penelope's web. Therefore such trusts, which do nothing else but hind the course of the Gospel, are wisely contemned.  
7▪ He that amongst you i● free. He spoke this according to the custom of the law. For God hath appointed that the witnesses should with their own hands slay the wicked doers, 
Deut. 17. 7.  according to whom judgement was given, to the end there might be greater religion in bearing witness. For many men do run headlong into perjury that they may overwhelm their brother, because they do not think that they make a deadly wound with their tongue. And this self same reason was of force amongst these men though they were wicked slanderers: because being brought unto the present matter, they do lay away those fierce spirits, wherewith they came puffed up. Although the words of Christ do differ from the prescript of the law in this, because God did simply admonish them there, that they should condemn no man with their tongue save only him whom they might slay with their hands: in this place Christ requireth perfect innocency of the witnesses: that no man take upon him to revenge a fault in another man, save he that is perfect, pure, and free from all fault himself.  
And we must take that as spoken to us, all which was then spoken to a few: namely, that whosoever doth accuse another he do appoint unto himself the law of innocency: otherwise we do not seek to have the evil deeds punished, but do rather envy the persons of the men: But in the mean season he seemeth to take away judgement out of the world, so that no man dare profess himself to be a punisher of wickedness. For what judge shall there be found, whose conscience shall not be guilty in some point? what witness shall there come abroad that is subject to no offence? Therefore he seemeth to drive away all witnesses from the common place of judgement, and all judges from the seat of judgement. I answer, that this is no simple forbidding, whereby Christ forbiddeth sinners to do their duty in correcting the faults of other men: but that Hypocrites alone are reprehended by these words, who being more than severe, yea cruel judges in other men's faults, do gently flatter themselves in their own vices. Therefore a man's own sins shall not hinder him from correcting the faults of other men, and when need shall require let him also punish so that he hate whatsoever is to be condemned aswell in himself as in others. Yea we must begin here, that every man do ask his own conscience, and be a witness and judge against himself, before he descend unto others. So shall it come to pass, that we shall be at the staves end with sin without the hatred of men.  
9 And were accused of their conscience. Here it appeareth what great force an evil conscience hath. Although these wicked hypocrites were determined to mock Christ with their cavils: yet so soon as he once pricketh them with one word, being stricken they fly away. With this hammer must we break the pride of hypocrites: to wit, we must call them back unto God's judgement. Although it may be that the shame which they suffer amongst men shall be more forcible with them, than the fear of God. Notwithstanding this is a great matter, that they do confess themselves to be guilty of their own accord, whilst that they fly away being ashamed. We must also note the circumstance, which is expressed immediately, as one of them did exceed another in honour, they were so much the sooner touched with their guiltiness. And would to God there were but so much shamefastness in our Scribes, who do all they are able at this day in the Pope his behalf, that they may overthrow Christ: but they are become so shameless, that being polluted with all offences, they boast of this, that they may be reproachful without punishment. Furthermore, we must note how much this feeling of sin wherewith the Scribes were touched, differeth from true repentance. For we must be so moved with the judgement of God, that notwithstanding we must not fly into corners out of the fight of the judge: but let us rather run straightway unto him to crave pardon. jesus was left alone. The spirit of wisdom brought this to pass, that the wicked departed, having tempted Christ in vain. Neither is it to be doubted but that we shall escape & overcome all the engines of our enemies, if sobeit we suffer ourselves to be governed by the same spirit: but it falleth out that we are therefore oftentimes oppressed, because neglecting their liings in wait, we are nothing careful to take counsel, or trusting to our own wisdom, we do not consider, how necessary the government of the spirit is for us. He saith that Christ remained alone, not that he was left of the multitude & common people which he taught before: but because all the Scribes which brought forth the adulteress did trouble him no longer. When it is said that the woman abode with Christ, let us learn by this example that there is nothing better for us then to be brought guilty before his judgement seat, so that we do submit ourselves quietly, meckly, & obediently unto his judgement.  
11 Neither do I condemn thee. It is not said that Christ doth simply acquit the woman in this place, but that he doth only set her at liberty: neither is it any marvel. For he would take nothing upon him that was not meet for his person. He was sent of his father to gather together the lost sheep of Israel, therefore being mindful of his vocation, he exhorteth the woman unto repentance, & he comforteth her with the promise of grace. They which gather hence, that adultery is not to be punished with death, they must of necessity grant by the same reason that inheritances are not to be divided, because Christ would not make himself a 〈◊〉 ●ayes man in that business between two brethren. Yea all manner of wickedness shallbe exempted from the punishment of the laws, if the adulterers be forgiven. For than shall the gate be set open for all manner unfaithfulness, for witchcraft, gluttony & theft. Moreover the adulteress whenas she privily stealeth in a bastard, she doth not only steal the name of a family: but she translateth the right of the heirs being taken away from the lawful issue unto strangers. And this is the head of evils that the wife which was coupled unto an husband doth set forth herself to commit wickedness with his shame, & doth also violate the holy covenant of god, without which there remaineth no holiness in the world. And yet this is the Papistical divinity, that Christ brought in, in this place the law of grace, whereby adulterers may be set free from punishment. And whereas they do go about to blot out by all means out of the minds of men, the grace of Christ which the doctrine of Christ doth every where set forth unto us, they do only preach the law of grace with open mouth in this point. And why so? that they may defile all beds almost with their unbridled lust and that freely. This proceeded from that devilish single life, that they commit whoredom generally who may not have a lawful wife. And let us hold that Christ doth so forgive men their sins, that notwithstanding he doth not ovorthrow politic order, he doth not abolish judgements, & punishments appointed by the jaws▪ Sin no more. Hence we gather what is the end of the grace of Christ, namely, that a sinner being reconciled unto god, do worship the author of his salvation by living godlily & holily. To conclude, we are called unto repentance in the same word of God, wherein pardon is offered unto us. And although this exhortation doth respect the time to come, yet the remembrance of the former life doth also humble sinners.  
12 Therefore jesus spoke unto them again, saying, I am the light of the world: ●e that followeth me, shall not walk in darkness, but shall have the light of life.  
13 Therefore the Pharisees said unto him, Thou dost testify of thyself: thy testimony is not true.  
14 jesus answered and said unto them, Although I testify of myself my testimony is true: because I know whence I came, and whither I shall go: but ye know not whence I came, and whither I shall go.  
12 I am the light of the world. They that omit the history next going before, do join this communication of Christ with the sermon which he made the last day of the feast. And this is a most notable title of Christ, when as he is called the light of the world. For seeing that we are all blind by nature, there is a remedy set before us, whereby being delivered from darkness, we may be partakers of the true light. Neither is this benefit offered unto one or two only, because Christ affirmeth that he is the light of all the whole world. For his meaning was not only to take away the difference that was between the jews & the Gentiles by this general sentence: but also between the learned & the idiots, between the governors & the common sort. But first of all we must note the necessity of the seeking of this light. For doubtless none will offer themselves to be illuminated by Christ, save those who shall first acknowledge that this world is darkness, & that they are altogether blind. Therefore let us know, that when as the means to obtain light is showed unto us in Christ, we are all condemned of blindness, and what light soever we think to be any where else, it is compared to darkness & thick night. For Christ showeth not what thing is common to him with others: but he challengeth this as proper & particular to himself. Whereupon it followeth that there is not on sparkle of true light without him. There cometh out in deed some kind of brightness: but being only like unto a lightning, it doth nothing else but make the eyes dasel. Furthermore, we must note that the force & parts of lightning are not restrained unto the person of Christ. For although he be far from us in respect of body: yet doth he show unto us this light daily in the doctrine of the Gospel, & by the secret power of his spirit. Yet do we not know the perfect definition of this light, unless we learn that we are illuminated by the gospel & spirit of Christ, that we may know that in him is hidden the fountain of all knowledge & wisdom He that followeth me. There is an exhortation put after doctrine, which the promise which is added immediately doth confirm. For whenas we hear that they are out of danger of erring, whosoever do suffer Christ to rule them, we must be stirred up to follow him: & he himself draweth us hither as it were with his out stretched hand. And also such a large & great promise ought to be of great force, that they are certain that they have a sure way through the midst of darkness, who shall cast their eyes upon Christ: and that not for a short time only, but until they come unto the mark itself. For the words of the future tense import so much, that they shall not walk in darkness, but shall have the light of life. To the same purpose serveth this last thing wherein the continuance of the light is plainly expressed. Wherefore we need not fear lest he fail us in the midst of the journey, seeing that he bringeth us through unto life. The genitive case is taken for the adjunct noting the effect, after the manner of the Hebricians, as if he had said, the lively light. Furthermore, it is no marvel that there reigneth such gross and thick mists of errors and superstitions in the world, seeing that there be so few that behold Christ.  
13 Therefore the Pharisees said. They object that which is wont commonly to be said, that no man is to be trusted in his own cause. For a true testimony is put in steed of a lawful testimony, & such a one as is worthy to be believed. To be short, their meaning is, that he looseth his word● in vain, unless he have some proof from some other.  
14 And If I testify. Christ maketh answer that his testimony is of credit and authority enough: because he is no private man of the common sort of men: but he beareth a far other person. For when as he saith that he knoweth whence he cometh, and whither he will go, he● doth by this exempt himself out of the common sort of men. Therefore his meaning is, that whereas every man is suspected in his own cause, & it is provided by the laws, that no man be believed whenas he speaketh in his own cause, that taketh no place in the son of God, who is far above all the world. For he is not reckoned in the common sort of men: but he is adorned with this privilege of the father, that he can bring all men into order by his word alone, I know from whence I came. In these words he affirmeth, that he hath not his beginning of the world: but that he came from God: and that therefore it is an unjust and absurd thing that his doctrine which is divine should be subject to the laws of men. But because being then clothed with the form of a servant, he was despised of them because of the humility of the flesh, he doth also call them back unto the glory of his resurrection which was to come, which was an excellent token of the godhead which was hidden & unknown before. Wherefore that mean estate should not have hindered the jews from submitting themselves unto the only ambassador of God promised unto them long before in the law. When as he saith that he knoweth, & that they know not, his meaning is that their unbelief doth no whit impair his glory. Furthermore, seeing that he hath declared the same unto us, our faith must despice all the backbitings & whisperings of the wicked. For it cannot be grounded in God, unless it be far above the greatest height of the world. But to the end the gospel may have his majesty amongst us, we must always take heed unto the heavenly glory of Christ, & so hear him speaking in the world, that we remember whence he came, & what manner empire he hath now having ended his embassage. For as he humbled himself for a season, so he sitteth now upon the right hand of the father, that every knee may be bowed unto him.  
15 You judge according to the flesh, I judge no man.  
16 And if I judge, my judgement is true: because I am not alone, but I and the father that sent me.  
17 Furthermore it is written in your law, that the testimony of two men is true.  
18 I am he that testify of myself, and the father that sent me d●th testify of me.  
19 Therefore they said unto him, where is thy father? jesus answered them, you neither know me nor my father, if you did know me, you should also verily know my father.  
20 These words spoke jesus in the treasury, teaching in the temple. And no man 〈◊〉 hand on him because his hour was not yet come.  
15 You judge according to the flesh. It may be expounded two manner of ways, either that they judge according to the wicked judgement of the flesh, or that they judge with respect of person: for flesh is sometimes taken for the outward show of man, and both senses will well agree with this place. Because whether the affections of the flesh do bear rule, or the respect of persons do prevail in judgement, neither truth nor equity have any place there, yet it seemeth to me that the sense is more sure, if we set the flesh against the spirit so that he doth deny that they are lawful & meet judges for this cause: because they have not the spirit for their guide. I judge no man. In this also do the interpreters vary. Some do distinguish thus, that he judgeth not as he is man. Other some do refer it unto the time, that seeing he was upon the earth, he did not yet take upon him the office of a judge. Augustine bringeth both expositions, suspending his judgement. But that former distinction can by no means agree. For there be two members of this sentence, that Christ judgeth not, and if he judge, his judgement is firm and authentical, because it is divine. Therefore I do restrain the former member, where he saith that he judgeth not, rather unto the circumstance of the present place. For to the end he may the better prove that his enemies are guilty of pride, he useth this comparison that they usurp unto themselves the liberty of judging preposterously, and yet they cannot away with him who teacheth simply, and abstaineth from the office of ● judge.  
16 And if I judge. This is a correction, lest he seem altogether to departed from his right. If I judge, saith he, my judgement is true, that is, it deserveth authority. And the authority cometh thence, because he doth nothing but that which his father commandeth. These words, I am not alone, import as much, as if he should say, that he is not one of the number of men, but that he is to be considered with the person which his father hath laid upon him. But why doth he not rather plainly challenge to himself the divinity, as he might truly and worthily? To wit, because the godhead laid hid under the vail of the flesh, he bringeth forth the father, wherein it did more plainly appear: notwithstanding his words tend to this end, that that is to be accounted divine whatsoever he doth and teacheth.  
17 Furthermore, it is written in your law. His argument might seem weak at the first blush, because no man is suffered to bear witness in his own cause. But we must remember that which I said even now: namely, that Christ ought to be exempted from the common sort of men: because he is neither a private man, neither doth he yet handle his own private business. In that he maketh himself to differ from the father, he doth in that apply himself unto the capacity of the hearers, and that in respect of his office, because he was then his father's minister, and therefore he maketh him the author of all his doctrine.  
19 Where is thy father? It is questionless that they inquired tauntingly of his father. For beside, that according to their accustomed pride, that was despitefully received of them, which he spoke concerning the father, they do also mock him, because he doth highly extol his father as if he had had his beginning from heaven. Therefore in these words they deny that they care so much for Christ his father, that they do attribute any thing unto the son for his sake. And hereupon is it that Christ is so boldly contemned every where at this day, because there be but a few that think that he is sent of God.  
You neither know me. He doth not vouchsafe to give them a flat answer: but doth flatly cast in their teeth their ignorance wherein they flattered themselves. They inquired concerning the father: yet nevertheless whenas they had the son before their eyes, in seeing they saw not. This was therefore a just punishment for pride and such wicked unthankfulness, that they who had despised the son of God showed unto them so familiarly, should never come unto the father. For how shall any mortal man ascend unto the highness of God, unless he be lifted upon high by his hand? Furthermore, God did abase himself in Christ unto the humility and baseness of men, that he might reach forth his hand. Are not those worthy to be driven away from heaven, who do reject God drawing near unto them after this sort? And let us know that this self same thing is said to us all. For whosoever he be that aspireth unto God, and beginneth not at Christ, he must needs wander as it were in a labyrinth For it is not in vain that he is called the image of the father, as we have said elsewhere. And as they are deprived of all right and true knowledge of God, who passing over Christ, do strive like giants to come unto heaven: so whosoever shall direct his mind and all his senses unto Christ, he shall straightway be led unto the father. For the Apostle doth not falsely say, 2. Cor. 3. 18. that through the glass of the gospel we do plainly behold God under the person of Christ. This is an incomparable reward of the obedience of faith, that he that humbleth himself before Christ, doth pierce above all the heavens, even unto the mysteries which the Angels do behold and adore.  
20 These words spoke he, etc. The treasury was a part of the Temple, where the holy offerings were laid up. Therefore it was a famous place. Whence we do gather that Christ spoke these words in a great assembly of men, that the people might have the less excuse. And also the Evangelist commendeth unto us the wonderful power of God in this, that they were enforced to suffer Christ, when as he taught openly in the temple, whom they sought of late to kill. For seeing that they had a quiet government in the Temple, so that they might rule there with tyrannical lust, they were able to cast out Christ with one beck. And seeing that he was so bold as to take upon him the office of teaching, why do they not straightway lay hand upon him? Therefore we see that God did get him an audience, and did assist him, lest these cruel beasts should touch him, when as he was even almost in their jaws. He maketh mention again of the hour, that we may know that we live and die not by the will of man, but by the will of God.  
21 Therefore jesus said unto them again, I go, & ye shall seek me, and ye shall die in your sins. Whether I go, thither can ye not come.  
22 Therefore the jews said, will he kill himself, because he saith, whether I go, you cannot come?  
23 Then he said unto them, you are from beneath, I am from above, you are of the world, I am not of this world.  
24 Therefore said I unto you, that you shall die in your sins▪ for unless you shall believe, that I am, you shall die in your sins.  
21 I go. After that he seethe that he can do no good amongst the obstinate, he denounceth unto them destruction. And this is the end of all those that do refuse the Gospel. For it is not rashly thrown into the air, but it must needs breathe out the savour of life or death. The sum of the words is, that the wicked shall once perceive that to their great damage, they have rejected Christ offering himself unto them willingly: but to late, when as there shall be no more place left for repentance. And to the end he may the more terrify them with the nighness of the punishment, he saith first that he will be gone shortly (which signifieth, that the Gospel is preached unto them only for a short time,) and if so be it they pass over this opportunity, there shall not always be an acceptable time, and days appointed for salvation▪ So likewise when as Christ knocketh at our gate at this day, we must straightway go to meet him▪ lest being weary of our slothfulness he withdraw himself from us. And truly it hath been known by many experiments of all times, how greatly we ought to be afraid of this departure of Christ. But we must now first of all note how these sought Christ, of whom the Evangelist speaketh. For if their conversation had been true, than they had not sought him in vain: because he did not falsely promise, that he would be present so often as a sinner should groan. Therefore Christ meaneth not that they would seek him with true faith: but as men being brought into great distress, do seek deliverance every where. For the unbelievers would covet to have God to be merciful unto them: but in the mean season they cease not to fly from him. God calleth them: the coming consisteth in faith and repentance. But they set the hardness of their heart against God: and being discouraged with despair, they fret and fume against God. To be brief, they are so far from desiring to come truly unto God, that they leave no place for his aid unless he deny himself: which he will never do. In like sort how wicked soever the Scribes were they would willingly have applied unto themselves the redemption which was promised by the hand of the Messiah, so Christ would have transfigured himself unto their nature. Therefore Christ threateneth in these words, and denounceth unto all the unbelievers, that they shallbe brought into such straits after that they have despised the doctrine of the Gospel, that they shallbe enforced to cry unto God: but yet this their owling shall be in vain: because (as we have said) in seeking they do not seek. And that is expressed plainly enough in the next clause, when he saith. You shall die in your sin. For he teacheth that this is the cause of their destruction, because they shallbe disobedient and rebellious against God even to the end. And we shall see by and by what manner of sin this is.  
22 Will he slay himself? The Scribes go on forward not only in careless contempt, but also in frowardness. For they mock him because he said, that they cannot follow him thither, whither he was about to go, as if they should say, if he kill himself, we confess we cannot bear him company, because we will not do so. For they did both make no account of Christ his absence, and they thought that they were his superiors in all things. Therefore they bid him be packing whither he will. This is horrible dullness: but Satan doth so bewitch the wicked, that through their more than drunken slothfulness they throw themselves into the midst of the fire of God's wrath. Do we not see the same fury in many at this day, who having their consciences made amazed, do make a mock of all that which they hear of the fearful judgements of God? Although it is certain that this laughter is but from the teeth forward, because they are digged within with blind prickings: but by and by they burst out into furious nickering like mad men.  
23 You are from beneath. Because they were unworthy to be taught, his meaning was only to strike them with short chidings: as in this place he affirmeth that they do not receive his doctrine, because they do altogether loath the kingdom of God. Furthermore, he comprehendeth under these words world and beneath, what thing soever men have of nature: and so he maketh his Gospel, and the sharpness and quickness of man's mind to disagree. Because the Gospel is heavenly wisdom, and our mind resteth upon the earth. Therefore no man shall be a meet disciple for Christ, save only he whom he shall fashion with his spirit. And this is the cause that faith is so rare in the world: because all mankind is naturally estranged and turned away from Christ save only those whom he lifteth up with the peculiar grace of his spirit.  
24 You shall die in your sins. He putteth in the plural number now, whereas he used the singular before in the same sense: save only because he meant to note in the former place that unbelief in the cause & fountain of all evils: not because only unbelief is sin, or because it alone doth make us guilty of eternal death before God (as some do say too hyperbolically:) but because it doth estrange us from Christ, & depriveth us of his grace, from whence we should have set deliverance from all our sins. Therefore because the jews do of obstinate malice refuse medicine, this is unto them a deadly evil: and hereby it cometh to pass that being made the bondslaves of Satan, they cease not to heap sin upon sin, and to make themselves guilty again & again. Therefore he addeth by and by, Unless you believe, that I am. For doubtless the lost have no other means whereby they can recover salvation, save only by flying unto Christ. And in these words, that I am, is contained a great force: because all these things are to be understood, whatsoever the scripture doth attribute unto the Messiah, and commandeth us to hope for at his hands. Notwithstanding the sum is the restoring of the Church, the beginning whereof is the light of faith, whence spring righteousness and newness of life. Certain of the old writers did falsely apply this unto the divine essence of Christ, whereas he entreateth of his office toward us. This sentence is worth the marking: for men do never sufficiently consider the evils wherein they are drowned: again although they be enforced to acknowledge their destruction, yet neglecting Christ, they look about them unto vain remedies. Wherefore we must hold this, that until such time as the delivering grace of Christ do show itself, there reigneth an innumerable sink of all evils.  
25 Therefore they said unto him, who art thou? jesus said unto them, from the beginning, because I do also speak unto you.  
26 I have many things to speak and judge of you: but he that sent me is true: & I speak those things in the world which I have heard of him.  
27 They knew not that he spoke unto them of the father, Therefore jesus said unto them:  
28 When ye have lifted up the son of man, then shall ye know that I am, & that I do nothing of myself: but like as the father hath taught me, these things speak I.  
29 And he that hath sent me, it with me, the father hath not left me alone, because I do always those things which please him.  
25 From the beginning. They are much deceived that take beginning in the nominative case, as if Christ did in this place affirm his eternal Godhead. There can be no such doubtfulness in the Greeke: and yet notwithstanding the Greek interpreters do also vary amongst themselves. All do agree in this, that the preposition is to be understood: but many do expound it adverbially, as if Christ did say, that this is principally to be holden. Some also as chrysostom, do read it in one text: The beginning which I also speak unto you, I have many things both to speak and judge of you. Which sentence Nonnus did also gather into a verse. Yet the other reading is more usual, and seemeth to me to be the true reading. Furthermore, I interpret (ten archons) from the beginning, and in my judgement the sense is this, I am not start up of a sudden, but as I was promised in times past, now do I come abroad. And he addeth, because I do also speak unto you: whereby he meaneth, that he testifieth plainly enough, who he is, if sobeit they had ears. The causal conjunction (oti) is not put simply to render a reason, as if Christ would prove that he was from the beginning, because he speaketh now: but the affirmeth that his doctrine doth so agree with that everlastingness whereof he maketh mention, that it ought to be accounted instead of an undoubted confirmation. It may be thus resolved: According to the beginning: that is, he of whom already in times past, like as now also, I do confirm as it were again: or, and truly that which I now speak agreeth also with the oracles of all ages: so that it is a sure approbation. To be brief, this answer consisteth upon two members: for under the word beginning, he comprehendeth the continual course of all ages, since that the covenant of god was established with the fathers. Whenas he saith that he doth also speak, he joineth his present doctrine with the old prophecies, and teacheth that it dependeth thereupon. Whereupon it followeth that this was the only cause of the jewish ignorance, because they did neither believe the Prophets nor the Gospel. For there is one Christ set before them every where. They did feign that they were the prophets scholars, and that they had respect unto the eternal covenant of GOD: but in the mean season they refused Christ, who was promised from the beginning, and did offer himself unto them.  
26 I have many things to speak of you. Because he saw that he sung a song unto deaf men, he proceedeth no farther in his talk: but doth only pronounce that God will revenge that doctrine which they contemn, because he is the author thereof if (saith he) I would accuse you, your malice and wickedness doth minister unto me large matter: but I do now omit that. But the father who hath commanded me to teach, he shall not foreslow his duty: for he will surely defend and deliver his word from the wicked and sacrilegious contempt of men. The saying of Christ tendeth almost unto the same end, whereunto that of Paul. 2. Tim. 2. 13. If we shall deny he continueth faithful, be cannot deny himself. To be brief, he threateneth the judgement of God unto the unbelievers, who do not believe his word, because he must needs defend his truth. And this is the true stability of our faith, when as we are persuaded that God alone is sufficient to establish the authority of his doctrine, although the whole world do refuse it. All those which serve Christ and trust to this aid, may safely convince the whole world of lying.  
And the things which I have heard. He saith that he uttereth nothing save that which he hath received of the father. And this is the only approbation of doctrine, when as the minister showeth that all that proceedeth from God which he speaketh. Furthermore, we know that Christ did then play the part of a minister: therefore it is no marvel, if he do therefore desire to be heard, because he bringeth the commandments of God unto men. And by his example he prescribeth a common law unto all the whole Church, that none be heard save only he that speaketh out of the mouth of God. But like as he casteth down the perverse arrogancy of men who thrust in themselves without the word of God, so doth he furnish and arm with invincible constancy, godly teachers, who are well assured in their consciences of their calling: so that whilst that they have God for their guide they may boldly triumph against all mortal men.  
27 They knew not. Hereby it appeareth how dull those men are, whose minds Satan doth possess. There could nothing be more certain than that they are cited unto the throne of God: but they are altogether blind, which thing chanceth also daily unto other enemies of the Gospel. Furthermore, such making blind of them ought to teach us to fear. 28 When ye have lifted up. Christ being offended with that dullness which the Evangelist noteth, he affirmeth again that they are altogether unworthy to hear any more out of his mouth. You have (saith he) all your senses as it were bewitched, and therefore you understand nothing of these things which I speak: but there shall once be a time when you shall know that there was a Prophet of god conversant amongst you, which spoke unto you. Thus must we deal with the wicked: they must be called precisely unto the judgement seat of the highest judge. And this knowledge whereof Christ maketh mention is too late, when as the wicked being drawn unto punishment, do against their wills acknowledge God to be their judge, whom they should have meekly reverenced. Neither doth he promise unto them amendment of life: but he saith plainly that after they shall be stricken with a new and unlooked for fear of God's wrath, the dullness wherein they now rest shall be taken from them. 
Gen. 3. 7.  So the eyes of Adam were opened, that being ashamed, in seeking lurking dens in vain, he might at length perceive that he was lost. Although that knowledge of Adam, which might have been of itself unprofitable, turned to his good through the grace of God: but the reprobate being overwhelmed with despair, have their eyes opened only to this end, that they may see their destruction. And God doth bring them to this kind of knowledge divers ways. For oftentimes being scourged they learn that God is angry with them: sometimes he vexeth them inwardly without using any outward torment: sometimes he suffereth them to sleep until he call them out of the world. By the word lifted up, Christ meaneth his death. And he maketh mention, of his death, that he may foretell them, that although they extinguish him according to the flesh, yet shall it profit them nothing: as if he should say, You do now proudly mock me when I speak unto you: your ungodliness shall shortly go farther, to wit, even unto my death: then shall you triumph as if you had obtained your desire. But you shall shortly perceive by your most wicked destruction, how much my death differeth from destruction. He useth the word (lifted up) that he may the more prick them. Their purpose was to drown Christ in the nethermost hell: he affirmeth that this their hope shallbe frustrate, and that the event shallbe far contrary. It may be indeed that he alludeth unto the external manner of his death, to wit, because he was to be lifted up upon the cross: yet he did chief regard his glorious success, which followed shortly after contrary to all their expectations. He did triumph gloriously over Satan before God and the Angels, having blotted out the hand writing of sin, and abolished the guiltiness of death upon the cross; but this triumph began at length to appear● unto men, when the Gospel was preached. The same thing chanced afterward, the Christ should rise out of the grave, and ascend into heaven. Which thing we must hope for at this day: for whatsoever the wicked do invent to oppress Christ with in his doctrine & church, he shall not only spring up against their wills: but shall turn their wicked endeavours unto the greater increase of his kingdom. That I am. I have already said that this is not referred unto the divine essence of Christ, but unto his office only, which thing doth also appear by the text, where he denieth that he doth any thing save only according to his father's commandment. For this is as much as if he should say, that he is sent of God, and that he did discharge is duty faithfully.  
I do nothing of myself. That is, I do not rashly thrust in myself to do any thing. The word speak tendeth to the same end: namely, unto the office of teaching. For when Christ will prove that he doth nothing without his father's commandment, he saith that he speaketh according as he teacheth him. Therefore this is the sum of the words: In all this administration which ye condemn there is nothing mine: but I do only execute that which God hath enjoined me: they be his words which you hear out of my mouth: and he alone doth govern my calling, the author whereof he is. Let us remember, that which I have sometimes touched, that these words are applied unto the capacity of the hearers. For because they judged Christ to be one of the common sort of men, he denieth that that is his, what divine thing soever he hath: as if he should say, that it is not man's, neither of man: because the father teacheth us by him, & maketh him the only school master of the Church: therefore he affirmeth that he is taught of the father.  
29 And he that sent me. He boastath again that God, through whose conduct & aid he doth all things, will be present with him, lest he labour in vain & without fruit: as if he should say, that the power of the spirit of God is joined with his ministery. All godly teachers must be endowed with the same confidence, that they doubt not but be fully assured that the hand of god will be nigh unto them, whilst that with a pure conscience they show themselves to be such ministers unto him as he requireth. For God doth not furnish them with his word that they may beat the air with a cold & vain sound: but he giveth success by the secret working of his spirit, & he doth also cover them with his aid, that their enemies being thrown down they may stand invincible against the whole world. And truly if they look upon themselves & their own ability, they must needs fall every moment. Therefore the only way to stand is this, if they be persuaded that they are upholden with the hand of god. But we must note the cause why Christ doth profess that god is on his side, & that he shall never be destitute of his aid: namely, because he dependeth wholly upon him, & doth serve him faithfully. For the adverb (always) importeth thus much, that he doth obey god not only in some part: but that he his altogether & without exception addicted to serve & obey him. Therefore if we covet to try the same presence of God, we must submit all our reason unto his government. For if our wit do possess any part of the government, because gods blessing shallbe absent, all our studies shall be in vain, & if sobeit there appear for a time some joyful show of prosperous success, yet the end shallbe unfortunate.  
When as Christ saith, that he was not left alone, he complaineth by the way of the unfaithfulness of his nation, wherein he did almost find none which did join hands with him. Nevertheless he showeth that this one thing is sufficient for him, that he hath God to be his revenger. So must we also be encouraged at this day, lest we be discouraged with the smallness of the number of the faithful. For although all the whole world do gainstand our doctrine, yet are we not alone. Moreover, it appeareth hereby, how foolish the boasting of the Papists is, who passing over God, do make their boast of their multitude.  
30 As he spoke these things many believed on him.  
31 Therefore jesus said unto the jews, which believed in him, If you shall abide in my word, you are my disciples indeed:  
32 And ye shall know the truth, and the truth shall make you free.  
33 They answered him, we are the seed of Abraham, and we never served any man: how sayest thou ye shall be free?  
34 jesus answered them, verily, verily I say unto you, that every one that doth sin is the servant of sin.  
35 And the servant abideth not in the house ever: but the son abideth for ever.  
36 Therefore if the son shall set you free, you shallbe free indeed.  
37 I know that you are the seed of Abraham: but you seek to kill me: because my word dwelleth not in you.  
38 I speak that which I have seen with my father: and you do that which you have seen with your father.  
30 As he spoke these things. Although the jews were then almost like to dry and barren land, yet God did not suffer the seed of his word to perish wholly. Therefore there ariseth some fruit amongst so many lets, contrary to hope. And the Evangelist termeth that faith unproperly, which was only a certain preparation unto faith. For he speaketh no higher thing of them save only that they were bent to receive Christ his doctrine: whereunto the next admonition doth also appertain.  
31 If you shall abide in my word. Christ doth in this place first of all admonish us, that it is not sufficient if a man begin well, unless his proceed even unto the end be answerable. By this means doth he exhort those who have tasted his doctrine, unto the perseverance of faith, when as he affirmeth that they are his disciples in deed, who have taken deep and sure root in his word, that they may abide in him. He giveth us to understand that there be many disciples by profession, who notwithstanding are not Disciples indeed, neither do they also deserve to be so accounted. And he distinguisheth his from hypocrites by this mark, that they who have falsely made their brag of faith, do either faint so soon as they are begun to run, or else in the midst of the race: but the faithful go constantly forward unto the mark. Therefore must we be constant that Christ may take us for his Disciples.  
32 Ye shall know the truth. He saith that they shall know the truth, who were come unto some knowledge thereof. They were as yet very rude, and scarce taught in their A B C unto whom Christ speaketh: therefore it is no marvel if he promise unto them greater understanding of his doctrine: but the sentence is general. Therefore how much soever every one of us hath profited in the gospel, let him know that he hath need of new increasings. And Christ vouchsafeth to bestow this reward upon the constancy of his, that he maketh himself more familiar with them. Although he doth nothing else by this means but augment the other gift, lest any man should think that there is any thing repaid unto man's merit. For it is he that fasteneth his word in our hearts by his spirit: the same doth daily wipe away the clouds of ignorance in our minds, which do darken the brightness of the Gospel. Therefore to the end the truth may be revealed unto us to the full, we must strive to attain unto the knowledge thereof, with an earnest and constant affection.  
Furthermore, it is the same & no other truth, which Christ teacheth his from the beginning until the end: but whom he doth lighten a little in the beginning as it were with small sparkles, those doth he at length lighten with perfect light. So that the faithful until they shallbe fully confirmed, are after a sort ignorant of that which they know. Notwithstanding there is no so obscure or small knowledge: of faith, which is not effectual unto salvation.  
The truth shall make you free. He commendeth the knowledge of his Gospel for the fruit which we reap thereof, or (which is all one) for the effect: namely, that it maketh us free. Furthermore this is an uncomparable good thing: Whereupon it followeth that there is nothing better or more to be desired then the knowledge of the Gospel. All men do feel bondage and confess that it is a most miserable thing: seeing that the Gospel delivereth us from it, it followeth that the treasure of blessed life proceedeth from the same. Now must we note what manner liberty Christ speaketh of in this place: namely, such as setteth us free from the tyranny of Satan, sin, and death. And if sobeit we obtain the same by the benefit of the Gospel, it appeareth hereby that we are all the servants of sin by nature. Furthermore, we must also know the manner of this deliverance. For so long as we are governed by our own wit and understanding, we are the bondslaves of sin: but when the Lord doth regenerate us with his spirit, he doth also make us free, that being loosed from the miserable snares of Satan, we may of our own accord obey righteousness. But regeneration cometh from faith: whereby it appeareth that liberty cometh from the Gospel.  
Now let the Papists be packing, & let them proudly extol their free will: but let us being guilty in our own consciences of our own bondage, let us, I say, boast only of Christ who is our deliverer. For even for this cause is the Gospel as it were the rod and sign of our manumission or freedom, because it offereth us unto Christ, and delivereth us to be set free from the yoke of sin. Lastly, we must also note this, that freedom hath his degrees according to the manner of his faith. Wherefore Paul being already set free, doth notwithstanding groan as yet, desiring to be fully set free.  
33 The seed of Abraham. It is uncertain whether the Evangelist bringeth in the same men, or other speaking. I think thus, that as it falleth out in a great multitude, there was answer made unto Christ, and that indeed rather by the despisers, than those that believed. And this is a thing much used in the scripture, so often as there is any mention made of the body of the people, generally to ascribe that unto all, which belongeth only unto the one part. Furthermore, those that object, that they are the seed of Abraham, & that they were always free, did easily gather out of Christ his words that liberty is promised unto them as unto servants. They cannot digest this, that they that were an holy & elect people should be accounted bond. For what did the adoption & covenant whereby they were separated from the other nations profit them, unless they were counted the children of God? Therefore they think that they have injury offered them, when as liberty is promised unto them as an accidental good thing. Notwithstanding it may seem an absurd thing in that they say that they did never serve, seeing they had been so often oppressed by other tyrants, & being then subject to the Roman Empire they groaned under the most heavy burden of bondage. Hereby it appeareth how ridiculous their boasting was: yet this was some cloak and colour, that the unjust government of their enemies did no whit hinder them, but that they continued free by right. But they erred first, in that they did not consider that the right of their adoption was grounded in the mediator alone. For whence came the free seed of Abraham, save only because it is exempted from the common servitude of mankind, by the singular grace of the Redeemer? And also the other error is not to be borne with, that whereas they were altogether grown out of kind, yet would they be reckoned amongst the children of Abraham: neither did they think that it is only the regeneration of the spirit, which maketh the lawful children of Abraham. This hath been a fault, almost in all ages too common, to refer the extraordinary gifts of God, unto the beginning of the flesh: and to ascribe unto nature those remedies which god giveth us to correct our nature. In the mean season we see how they do drive away from themselves the grace of Christ, whosoever being puffed up with a vain confidence do flatter themselves in their own estate. This pride goeth through the whole world almost, so that there is scarce one amongst an hundred that doth perceive that he hath need of the grace of God.  
34 He that doth sin etc. An argument drawn from contraries. They made their boast that they were free: he proveth that they are the servants of sin, because being subject to the desires of the flesh, they sin continually. And it is a marvel that men are not convinced with their own experience, that having laid away pride, they may learn to humble themselves. This thing is at this day too common, that the more a man's vices are, so much the more fiercely doth he with lofty words extol free wil And Christ (as it seemeth) affirmeth no other thing in this place, save that which in times past was tossed amongst the philosophers, that those who are addicted unto their lusts, are in the worst bondage. But there is a deeper and more hidden sense. For he doth not only dispute what evil men do bring upon themselves, but what manner estate the estate of man's nature is. The philosopher's thought that every man is made a bondslave at his own pleasure, & doth return unto liberty again. But Christ proveth & avoucheth in this place that all those are subject to bondage whom he doth not set free, & so consequently that they are servants by beginning, who draw the infection of sin from corrupt nature: we must note the comparison of grace & nature, whereupon Christ standeth in this place, whereby it shall easily appear that men are spoiled of liberty unless they recover the same by some other means. This bondage is so voluntary, that those which offend necessarily are not compelled to sin.  
35 And the servant, etc. He addeth a similitude, taken from the laws & the politic law, as a servant although he rule for a time, yet is he not the heir of the house, whereupon he concludeth that there is no perfect & continual liberty save that which is obtained through the son. By this means he doth accuse the jews of vanity, because they make boast of the shadow instead of the thing. For in that they were the carnal progeny of Abraham, they were nothing else but a shadow, they had a place in the church of God, but such an one as Ishmael did usurp unto himself for a short space, the servant triumphing against the free brother. The sum is, whosoever do boast that they are the children of Abraham, they have nothing but a false & vanishing show. 36 Therefore if the son shall make you free. In these words he giveth us to understand that the right of liberty appertaineth unto him alone: & that all other forasmuch as they are born servants, are set free only through his grace. For he doth impart that unto us by adoption which is proper to himself by nature, whilst that we are engrafted into his body by faith, & are made his members. So that we must remember that which I said before, that he setteth us free by the gospel. Therefore our liberty is the benefit of Christ: but we obtain the same by faith, which doth also cause Christ to regenerate us by his spirit. Whenas he saith that they are free indeed, there is great force in the adverb (indeed,) for we must understand the contrary, which is the false persuasion wherewith the jews did swell: like as even now a great part of the world imagineth to themselves a kingdom in most miserable subjection. 37 I know that you are the seed of Abraham. I take this to be spoken by a kind of concession. Notwithstanding in the mean season he derideth their foolishness, because they boast of a frivolous title: as if he should say, admit I grant you that, wherein you do so much flatter yourselves, Yet what doth it profit those to be called the seed of Abraham, who rage against god & his ministers: who being moved with an ungodly & wicked hatred of the truth, are carried headlong to shed innocent blood. whereupon it followeth that they are nothing less than that which they willbe called, because they are in no point like unto Abraham. You seek to kill me. When he saith that they seek to put him to death, because his word hath no place in them: his meaning is that they are not simply manslears, but that they are enforced unto such madness with the hatred of god & his truth: which is far more cruel. For the injury doth not then keep itself within the compass of men, but it doth also dishonour God. He saith that they cannot receive his word, because their minds are full fraught with malice, so that they can admit no sound thing.  
38 That which I have seen with my father. He had oftentimes already made mention of his father. Now he gathereth by an argument drawn from contraries, that they are both the enemies of God & children of the Devil that resist his doctrine. I do only (saith he) speak that which I have heard of my father: therefore how cometh it to pass that the word of GOD doth so nettle you, save only because you have the father set against you? He saith, that he speaketh and they do, because he did take upon him the office of a teacher: & they did furiously endeavour to extinguish his doctrine. Nevertheless he setteth his Gospel free from contempt, because it is no marvel if the children of the Devil do resist it. Some do translate it do ye: as if Christ did say, go too, show yourselves to be the children of the Devil, in resisting me. For I do only speak according to the prescript of God.  
39 They answered, and said unto him, Abraham is our father. jesus saith unto them. If you were the children of Abraham, ye would do the works of Abraham.  
40 And now ye seek to kill me, a man that have spoken the truth unto you, which I have heard of God. Abraham did not this.  
41 You do the works of your father. Therefore they said unto him, we are not begotten of fornication, we have one father which is God.  
42 jesus said unto them, If GOD were your father, you would love me: for I came out from God, and came, neither came I of myself but he sent me.  
39 Our father Abraham. This chiding doth plainly declare how proudly and cruelly they despised all Christ his chidings. They challenged this to themselves continually, that they are the children of Abraham: and not only in that sense, because they had Abraham his progeny for their progenitors: but because they are an holy kindred, god's inheritance, & the children of god. Notwithstanding they lean only unto the confidence of the flesh. But the fleshly stock is nothing else but a mere visure without faith. Now we understand what did so blind them, that they tossed Christ to and fro being even armed with a deadly thunderbolt So at this day the Papists do laugh at, and boldly with fire and sword persecute the word of God which is able to move stones: only because trusting to the deceitful title of the Church, they think that they are able to mock God and men. To be brief, hypocrites so soon as they have gotten any beautiful cloak, do oppose hard stubbornness against God, as if he did not pierce into their hearts.  
If ye were the children of Abraham. Christ doth more plainly extinguish the degenerate children of Abraham from lawful children, for he taketh away the very name from all those that are unlike unto Abraham. It falleth out oftentimes indeed, that the children do not represent in manners their fathers, which begat them: But Christ doth not dispute in this place of the carnal original: but doth only deny that they are accounted amongst the children of Abraham before God, which do not hold the grace of adoption by faith. For seeing that the Lord had promised unto the seed of Abraham that he would be their God, all the unbelievers which did cast away this promise, did thrust themselves out of the stock of Abraham.  
Therefore the state of the question is, whether they are to be accounted the children of Abraham or no, which do cast away the blessing offered unto them in the word, so that they may be nevertheless an holy stock, the peculiar people of God, and princely priesthood. Christ denieth this and that for good causes: because they must be borne again of the spirit, which are the children of promise, and be new creatures, whosoever desire a place in the kingdom of God. The fleshly stock of Abraham, was no unprofitable thing or of no value, if sobeit the truth were added. For the election of God resteth in the seed of Abraham, yet being free, so that they are accounted the heirs of life, whom god doth sanctify by his spirit:  
40 And now ye seek. He proveth by the effect, that they are not the children of Abraham, as they did brag, because they resist God. For what is chiefly commended in Abraham but the obedience of faith? Therefore this is the mark of the difference, so often as we are to distinguish his children from strangers. For vain titles are nothing worth before God, what credit soever they carry before men. Therefore Christ concludeth again that they are the children of the Devil, because they are such deadly enemies unto true and sound doctrine.  
41 We are not of fornication. They challenge no more to themselves now, then before. For they thought it was all one to be the son of Abraham and of God. But they were greatly deceived therein, in that they thought that God was bound unto all the seed of Abraham. For they reason on this wise, God adopted unto himself the stock of Abraham, therefore seeing that we are begotten of Abraham, we must needs be the children of God. We see now how they thought that they had holiness from the womb, because they sprang from an holy root. Finally, they affirm that they are the Church of God, because they descend from the holy fathers. Like as at this day the continual succession from the holy fathers puffeth up the Papists, and maketh them more than swell. Satan doth so delude them and deceive them, that they separate God from his word, the church from faith, the kingdom of heaven from the spirit.  
Therefore let us know, that although they be not bastards according to the flesh, but boast of the laudable title of the Church, yet are they nothing less than the children of God, who have corrupted the seed of life. For what corners soever they run into, yet shall they never be able to escape, but that they be puffed up with this vain brag only: We succeed the holy fathers: therefore we are the Church. And if so be it Christ his answer was sufficient to refute the Iewes withal, it is no less sufficient at this day to refute these men. It will never be otherwise but the hypocrites will with their most wicked boldness vainly make boast of the name of God: but they shall never make those believe that will stand to the judgement of Christ, but that these false boastings which they blunder out, are ridiculous.  
42 If God were your father you would love me: for I. This is Christ his argument: Whosoever is the child of God, he will acknowledge and love his first begotten son: but you hate me: therefore there is no cause, why you should boast that you are God's children. We must diligently note this place, that there is no godliness, no fear of GOD▪ where Christ is rejected. Feigned religion pretendeth God boldly, but what agreement can they have with the father, who disagree with his only son? what manner knowledge of God is that, where his lively image is refused? And this is the meaning of Christ his words, when he testifieth that he came from the father. For he giveth us to understand that all that is divine which he hath: and that therefore it is not likely that the true worshippers of God do refuse his truth. I came not (saith he) of myself, you can object nothing unto me which agreeth not with God: and finally you shall find no earthly or human thing in my doctrine, and in the whole administration thereof. For he entreateth not of his essence but of his doctrine.  
43 Why do ye not acknowledge my speech, because you cannot hear my word?  
44 You are of your father the Devil, and ye will do the lusts of your father. He was a murderer from the beginning, & stood not in the truth, because the truth is not in him. When he speaketh a lie: he speaketh of his own, because he is a liar and the father thereof.  
45 But because I say the truth you believe not me.  
43 Why doy ye not. He casteth the stubbornness of the jews in their teeth in this place, which was so great that they could not abide to hear him. Hence gathereth he that they were carried with a devilish fury. I see no difference between speech and word. For it is more to say, then to speak. But it were an unmeet thing to put the lesser in the former place. Many do distinguish it so, that the end of the interrogation may be in the word speech, as if the interrogation did only consist in these words, Why do ye not acknowledge my speech? so that the rendering of the reason doth follow immediately, because you cannot hear my word. But I think they ought rather to be read in one text, as if he should have said, what is the cause that my word is barbarous and unknown to you, that I do you no good by speaking unto you, and so consequently that you cannot vouchsafe to hear that which I speak? Therefore he toucheth their dullness in the former member: in the other, the stubborn hatred of his doctrine: afterward he assigneth the cause of both, when as he saith, that they are the children of the devil. For his meaning was to cut of that whereof they made their boast continually, that they were persuaded by reason and judgement to resist.  
44 You are of your father the Devil. He doth now more fully express that which he spoke twice obscurely. And we must understand the opposition, that they could not be so envious against the son of god, unless they had the continual adversary of God, to be their father. Furthermore, he calleth them the children of the Devil, not only because they do imitate him, but because they are enforced by him to gainstand Christ. For like as we are called the children of God, not only because we are like him, but because he governeth us with his spirit, because Christ doth live in us, that he may make us like unto the image of his father: so again, the Devil is called their father, whose minds he blindeth, whose hearts he pricketh forward unto all unrighteousness: 
●. Cor. 4. 4.  and finally in whom he exerciseth his tyranny by working mightily. 
Eph. 2. 2.  But the Manichees did in vain and foolishly abuse this place to prove their doting. For like as when the scripture calleth us the children of God, it doth not refer this unto the propagation or beginning of the substance, but unto the grace of the spirit which doth regenerate us unto newness of life: so this saying of Christ doth nothing appertain unto the propagation of the substance: but unto the corruption of nature the, cause and beginning whereof is the fall of man. In that therefore men are borne the children of the Devil, it is not to be imputed unto the creation, but unto the vice of sin. And this doth Christ prove by the effect, because they are bend readily and willingly to follow the Devil.  
He was a manslayer. He expresseth what these lusts be: and he reckoneth up two kinds, cruelty and lying: wherein the jews were too like Satan. In that he saith he was a manslayer: he meaneth that he imagined man's destruction. For so soon as man was created, Satan being pricked forward with a wicked desire to hurt, did bend all his force to destroy him. And Christ doth not mean the beginning of the creation, as if God had given him a desire to hurt: but he understandeth the corruption of nature in Satan, which he got to himself, which appeareth better out of the second member, where he saith that he stood not in the truth. For although they would escape who feign that the Devil was evil by nature, notwithstanding these words do plainly express a changing unto worse: & that therefore Satan is a liar: because he fell away from the truth. Therefore in that he is a liar, it is not therefore because he dissented from the truth by nature: but because he fell away from the same by a voluntary fall. This description of Satan is very profitable for us, that every man may take heed of his subtlety, and also study to resist his violence and force. 
1. Pet. 5. 8.  For he goeth about like a roaring Lion seeking whom he may devour, and he is furnished with a thousand crafts and ●leightes to deceive: wherefore the faithful aught so much the more to be furnished with spiritual weapons to fight, and to be given to watchful sobriety that they may watch. Now if Satan cannot put off this affection, there is no cause why we should be troubled with this as with some new and unwonted thing, when as errors arise: for Satan pricketh forward his children, as fans to make mad the world with their errors. And it is no marvel if Satan do so earnestly endeavour, to ever run the truth: for it is the only life of the soul. Therefore lying hath a most deadly dart to slay the soul. Seeing that all men which have eyes, do see this image of Satan in Papistry at this day, they must first of all consider with what enemy they make war●e: and secondly ●●ie unto the aid of Christ their captain, under whose banner they fight. That which followeth next, because the truth is not in him, is a confirmation of the effect, or taken (as they say) from the latter. For because Satan hateth the truth, neither can abide the same, but is rather altogether full of lies: Christ gathereth hence that he is altogether fallen from the truth, and that he is an enemy to the same. Therefore let us not marvel if he show some fruit of his Apostasy.  
When he speaketh a lie. They expound this commonly thus: as if Christ did deny that lying did belong unto GOD the author of nature, and did rather say that it came from depravation. But I interpret it more simply, that it is the Devil his common custom to lie, and that he can do nothing else but work fraud, deceit and guile. And yet may we fitly gather out of these words, that the Devil hath this vice of himself, and that it is so proper unto him, that it is also accidental. For whenas Christ maketh the Devil the crafts man of lying, he doth manifestly separate him from God, yea he affirmeth that he is contrary unto him. To the same end tendeth the word father, which is added immediately: for Satan is called the father of lying for this cause, because he is estranged from God, in whom alone the truth abideth, and from whom as from the only fountain it floweth.  
45 And because. He confirmeth the former sentence: because seeing that they have no cause to resist, save only because they hate the truth, they do openly bewray themselves to be the children of Satan.  
46 Which of you accuseth me of sin? And if I speak the truth, why do ye not believe me?  
47 He that is of God, heareth the words of God: ye hear not, because ye are not of God.  
48 Therefore the jews answered, and said unto him, do not we say well, that thou art a samaritan, and hast a Devil.  
49 jesus answered, I have not a Devil: but I honour my father, and ye have dishonoured me.  
50 And I seek not my glory: there is one that seeketh and judgeth.  
46 Which of you. This interrogation proceedeth from boldness. For seeing that he was guilty of no crime, he triumpheth over his adversaries as a conqueror. And yet notwithstanding he doth not say that he is free from their slanders: for whenas they had no matter to speak against him, yet did they not cease to rail upon Christ: but he understandeth that there was no fault in him. And thus much doth the word elegehein signify, as the latins do call it (rebuking), when as any man is found guilty indeed. And yet notwithstanding they are deceived who think that Christ doth in this place defend his perfect innocency, wherein he alone did excel amongst men, insomuch as he was the son of God. For this defence must be restrained unto the circumstance of the place, as if he did deny that any thing can be objected unto him, for which he is not the faithful minister of God. Like as Paul boasteth that he knew nothing by himself. 
●. Cor. 4. 4.  For this is not extended unto his whole life: but it is a defence of his doctrine and Apostleship alone. Therefore some there be who without cause do play the Philosophers concerning the perfection of righteousness, which appertaineth only unto the son of GOD, seeing this is his only purpose, to make his ministery to be of credit, as it appeareth more plainly by that which followeth. For he addeth again immediately. If I say the truth, etc. Whence we gather that Christ doth rather defend his doctrine then his person.  
47 He that is of God. Because he may by good right take this for a thing granted, that he is the Ambassador of his father, and that he doth truly execute the function which was enjoined him, he inveigheth more vehe mently against them. For their ungodliness was not now unknown, seeing they were so stubborn in refusing the word of God. He had declared that they could lay nothing to his charge, but that he taught as out of the mouth of God. Therefore he concludeth that they had nothing to do with God, because they hear not: & omitting to speak of himself, he denounceth that they did fight against god. We are taught by this place that there is no more evident sign of a reprobate mind, then when as a man cannot abide the doctrine of Christ although otherwise he shine with angelical holiness to look unto: like as if we willingly embrace the same, we have as it were a visible seal of our election. For he that hath the word enjoyeth God himself: and he that rejecteth it depriveth himself of righteousness and life. Wherefore we ought to be afraid of nothing more, then lest we fall into that horrible judgement.  
48 Say we not well. They do more and more bewray how greatly they were made amazed by Satan, who being more than convinced, are not yet afraid to run headlong through the midst of despair. Furthermore, in that they rail double upon Christ, yet this is their whole drift, to prove him to be a detestable man, and that he is driven with an evil spirit. Because the jews did account the Samaritans revoltes and corrupters of the law, so often as they would slander any man, they called him a Samaritane. And therefore now because they have no greater fault, wherewith they can defame Christ, they snatch at that without judgement and rashly, which was common. To be brief, we see that they do wanton rail, because being incensed with a dogged madness they can find nothing to say.  
49 I have not a Devil. In that passing over the former fault he doth only purge himself of the second, some do think that it was done for this cause, because he neglected the reproach done to his person, and did only take in hand the defence of his doctrine: but in my judgement they are deceived for it is not to be thought that the jews did so cunningly distinguish between his life and doctrine. Again, the hatred of this name proceeded hence (as we have said) because the Samaritans being perverse and degenerate keepers of the law, had corrupted the same with much superstition and corruption. And they polluted the whole worship of God with strange inventions. Augustine flieth unto the allegory that Christ did not refuse to be called a Samaritane, because he is the true keeper of his flock, But I think that Christ did aim at another mark. For seeing that the two reproaches did tend both to one end, he refuteth both under one. Yea if a man do well weigh the words they did burden him sorer by calling him a Samaritane, than one that had a Devil. But (like as I have already said) Christ was content with a simple refutation, which he taketh from the contrary, when as he affirmeth that he is desirous to honour his father. For he must needs be governed with the spirit of God, and be the servant of God, which honoureth him aright and sincerely.  
You slander me. This member may be expounded thus, as if Christ did complain that he was not honoured with that honour, whereof he is worthy that furthereth God's glory: but I think that he hath respect unto a farther thing: namely, that he joineth his father's glory with his own glory as if he should say, I take nothing unto myself, which tnrneth not unto God's glory: for his majesty shineth in me, his power and government are resident in me. Therefore seeing that you entertain me so simply, you are reproachful against God himself. Therefore he addeth by and by, that God would revenge this injury. For they might lay ambition unto his charge, unless he had testified that he was careful for his own honour or contempt, not for any private affection of the flesh, but so far forth as it concerneth the honour or dishonour of God. And although we be far distant from Christ, yet every man may be fully persuaded, that if he be fully bend to seek the glory of God: there is sufficient praise laid up for him with God. For we shall always try that is true, 
1. Sam. 2. 30.  Those that honour me, will I make honourable. If he be not only despised amongst men, but also railed upon, let him wait patiently until the day of the Lord appear.  
51 Verily, verily I say unto you, if any man shall keep my word, he shall not see death.  
52 Therefore the jews said unto him, Now we know that thou hast a devil: Abraham is dead, and the Prophets, and thou sayest, If any man shall keep my word he shall not taste of death.  
53 Art thou greater than our father Abraham that is dead? and the Prophets are dead, whom dost thou make thyself?  
54 jesus answered, If I glorify myself, my glory is nothing, it is my father that glorifieth me, who you say is your God.  
55 And you know him not: but I know him: and if I shall say that I know him not, I shallbe a liar like unto you: but I know him, and keep his word.  
51 Verily, verily I say unto you. It is questionless that Christ knew that there were some in that company that were curable, & also that there were some which were not adversaries to his doctrine. Therefore he meant so to terrify the wicked, whose wickedness was desperate, that notwithstanding he might leave some matter of comfort for the good, or he might yet allure unto himself those that were not yet lost. Therefore howsoever the greater part doth loath the word of God, yet a godly teacher must never be bend so wholly to reprove the wicked, but that he must also impart unto the children of GOD the doctrine of salvation, and endeavour to bring them unto a sound mind, if there be any that are not altogether uncurable. Therefore Christ promiseth in this place unto his disciples eternal life: but he requireth such Disciples as may not only beckon with their ears as asses, or profess with their mouths that they allow his doctrine: but those that will keep it as a precious treasure, he saith, they shall not see death, because where faith doth quicken the soul of man, death cannot give any deadly wound any more having his sting beaten back, & poison wiped away.  
52 Now we know. The wicked persist in their dullness, neither are they touched any more with promises then with threatenings: so that they can neither be led nor drawn unto Christ. Whereas some do think that they craftily wrest the words, because they say, taste of death, which they heard not of Christ, I think it is scarce sound. I do rather think that the phrases did signify all one thing amongst the hebrews: To taste of death, and to see death, for to die. But in this they are false interpreters, because they apply the spiritual doctrine of Christ unto the body.  
None of the faithful shall see death, because being borne again of uncorruptible seed, they live even by dying, because being joined unto Christ their head, they cannot be extinguished by death, because death is unto them a passage into the kingdom of heaven, because the spirit that dwelleth in them is life for righteousness, until he swallow up the death which remaineth. But these men as they are carnal, so they do acknowledge no deliverance from death but such as may appear openly in the body. And this disease is too common in the world, so that most men do almost make no account of the grace of Christ, because they esteem the same only by the sense of the flesh. Therefore lest the same befall us, our minds are to be awaked, that they may be made partakers of the spiritual life in the midst of death.  
53 Then our father. This is the other vice, because they endeavour to darken the glory of Christ with the brightness of Abraham and the saints. But as the brightness of the Sun doth darken all the stars, so all the glory which is in the Saints must vanish away at the unmeasurable brightness of Christ. Therefore they deal unjustly and perversely in that they set the servants against the master. Nay, moreover they are injurious unto Abraham and the Prophets, whilst that they abuse their name against Christ. But this frowardness hath also reigned almost in all ages, and it doth as yet reign at this day, that the wicked by pulling in pieces the works of God, do make him as it were their adversary. God did make his name known by the Apostles and martyrs: the Papists make unto themselves Idols of the Apostles & Martyrs, that they may supply the place of God: do they not by this means forge unto themselves of the graces of God, engines to pull down his power? For what remaineth unto God or Christ, if the Saints have that which the Papists do give unto them lavishingly? Therefore we must know that all the order of the kingdom of GOD is confounded unless the Prophets, Apostles, and all the Saints be far inferior unto Christ that he alone may excel them all. And truly we cannot speak more honourably of the Saints then whenas we put them under Christ.  
But howsoever the Papists do deceive the unskilful, by boasting that they are good worshippers of the Saints, yet they are injurious both unto God and them, because they pull down Christ by setting them up. And truly they offend double in this, that they prefer the Saints before Christ in their doctrine: secondly in that clothing them with that which they take from Christ, they do almost despoil Christ of his power.  
54 If I glorify. Before he answer them concerning that unequal comparison, he saith first, that he seeketh not his own glory, & by this means he answereth their slander. If any man object that Christ did also glorify himself, we may readily answer, that he did this not after the manner of men, but having God for his author and guide: for in this place (as in many other) he separateth himself from God by a kind of granting, In sum, he affirmeth that he desireth no gl●ry, save that which is given him of his father. And we are taught by these words, that since God doth glorify his son, he will not suffer the world to contemn him freely. In the mean season these voices of god sounding from heaven ought not a little to encourage the faithful to worship Christ reverently, Kiss the son, Let all the Angels worship him, Let every knee bo●e unto him, hear him, let the Gentiles seek after him, let all flesh be hambled. Furthermore, we are admonished by these words, that all that glory is vain and nothing worth, which men do purchase to themselves of themselves. Therefore what blind ambition is this when as we are busy about nothing? Therefore let us always have that saying of Paul before our eyes, 2. Cor. 10. 17. He that commendeth himself is not allowed, but he whom God commendeth. And because we are all destitute of the glory of God, let us learn to glory in Christ alone, for as much as he maketh us partakers of his glory through grace.  
Who you say. He wresteth from them the false colour and cloak of the name of God, which they were wont to catch at. I know (saith he) how boldly you boast, that you are the people of God: but that is a false title because you do not acknowledge GOD. Whence we do also learn what profession of faith is lawful: namely, that which springeth from true knowledge: and whence cometh that knowledge but from the word? therefore whosoever make boast of the name of God without the word of God, they do nothing else but lie. In the mean season, Christ setteth the boldness of his conscience against their frowardness. And thus doth it become all the servants of God, to have their minds so settled, that they be content with this one thing, that God is on their side, although all the whole world do rebel against him. Thus did the courageousness of the Prophets & Apostles stand invincible against all the horrible brunts of the whole world: because they knew who it was that sent them. And whereas the perfect knowledge of God is wanting there is nothing that can hold us up.  
55 And if I shall say. By this clause Christ doth testify that he is enforced by the necessity of his office to speak: because his silence should be a traitorous betraying of the truth. An excellent sentence, that God doth reveal himself unto us to this end, that we may with our mouth profess amongst men, the faith of our heart, when need requireth. For doubtless this ought not a little to terrify us, that they which do dissemble for man's sake, and do either deny the truth of God, or disfigure the same with false inventions and glosses, are not only a little weakened: but are even sent away to be the son of Satan.  
56 Your father Abraham rejoiced, to see my day: and he saw it and was glad.  
57 Therefore the jews said unto him. Thou hast not yet fifty years, and hast then seen Abraham?  
58 jesus said unto them, verily, verily I say unto you, before Abraham was made, I am.  
59 Therefore they took up stones, to cast at him: and jesus was hid, and went out of the Temple.  
56 Your father Abraham. He granteth unto them only in word, that which he took from them before: namely, that Abraham is their father. And he showeth how vain that objecting of the name of Abraham was, This (saith he) was the only end which was set before him during his whole life, to see my kingdom flourish. For he desired me when I was absent: you despice me being preset. That which Christ affirmeth in this place as touching Abraham alone, appertaineth unto all the saints: but this doctrine is more weighty in the person of Abraham, because he is the father of all the whole church. Therefore whosoever is desirous to be reckoned in the number of the godly, let him receive with joy convenient the presence of Christ, which Abraham did most earnestly desire. For in the word rejoiced is expressed his vehement and earnest affection.  
Now must we understand the opposition. When as the knowledge of Christ was as yet so obscure, Abraham was so inflamed with the desire thereof, that he preferred the enjoying thereof before all good things whatsoever: therefore how filthy is their unthankfulness, who despice him being openly revealed unto them, & so consequently reject him? Day doth not signify in this place (as Augustine thought) eternity, but the time of Christ his kingdom, after that being clothed with flesh he appeared unto the world, that he might fulfil the function of a redeemer. But now the question is how Abraham saw the manifestation of Christ even with the eyes of faith: for this seemeth not to agree with the other saying of Christ, many kings and prophets have wished to see the things which you see, and have not seen the▪ Luke. 10. 24. I answer that faith hath her degrees in the beholding of Christ: whereby it cometh to pass that the old prophets saw Christ a far off, as he was promised unto them: & yet could they not behold him as if he had been present, like as he revealed himself familiarly and thoroughly when he came down from heaven unto men.  
Furthermore we are taught by these words, that as God did not suffer the desire of Abraham to be frustrate, so he will not at this day suffer any man in vain to desire to come unto Christ, but he will satisfy his desire. Therefore in that he doth not give himself to be enjoyed of many, the cause thereof is man's frowardness, because there is but a few that desire him. The joy of Abraham doth testify that he counted the knowledge of the kingdom of Christ, an unspeakable treasure: and to this end is he said to have rejoiced when he saw the day of Christ, that we may know that there was nothing whereof he made greater account. This fruit of faith do all the faithful reap that being content with Christ alone, in whom they are fully & perfectly blessed, they have quiet and merry consciences. And truly no man knoweth Christ aright, save he that giveth him this honour, that he stay himself wholly upon him. Some do expound it thus, that Abraham after he was dead, did perceive the presence of Christ, when he appeared unto the world: and so they make the time of the desire and the time of the seeing divers times: It is true in deed that the coming of Christ was revealed unto the holy spirits after death, for whom they looked during their whole life: but I cannot tell whether so subtle an exposition will agree with the words of Christ or no.  
57 Fifty years. They go about to refute the saying of Christ as a thing unpossible, in that the maketh himself equal with Abraham who died many years ago, being himself as yet not 50. years old. And although Christ were not yet four and thirty years of age, yet they do grant him more age, lest they should seem to deal too precisely & straightly with him, as if he should say, thou wilt not make thyself so old, that thou canst boast that thou art fifty. Therefore those who do conjecture that his face was more shrieveled than his age required, or that mention is not made in this place of the years according to the ascending and descending of the Sun, they both busy themselves about nothing: and the vain surmise of Pap●a who taught that Christ lived above fifty years, is in no case to be received.  
58 Before Abraham was made. Because the unbelievers do judge only according to the carnal sight, Christ telleth them that he hath somewhat that is greater and higher than man's shape, which being hidden from the senses of the flesh, is only seen with the eyes of faith. In this respect he affirmeth that he might have been seen of the holy fathers before he did appear in the flesh. Yet he useth other words, before (saith he) Abraham was borne, I am. But in these words he exempteth himself from the common sort of men, and challengeth to himself an heavenly and divine power, the feeling and perceiving whereof was spread abroad from the beginning of the world, throughout all ages. Although these words may be expounded two manner of ways: for some do think that this may agree with the eternal Godhead of Christ simply, and they compare it with that place of Moses, I am that I am. Exod. 3. 14. But I do stretch the same further: because the power and grace of Christ, inasmuch as he is the redeemer of the world, was common to all ages. Therefore it agreeth with that saying of the Apostle, Christ yesterday, & to day, and for ever, Heb. 13. 8. For the text seemeth to require that it should be so. He had said before that Abraham did earnestly desire his day: because the jews would not believe that, he addeth that he was even then also. Furthermore, the rendering of the reason shall not be strong enough unless we understand, that he was even then known to be the mediator, by whom God should be pacified. And yet notwithstanding in that the grace of the mediator was of force in all ages, this depended upon his eternal Godhead. Therefore this saying of Christ containeth an excellent commendation of his divine essence. Furthermore, we must mark the solemn form of his asseveration verily, verily. Neither do I mislike that, in that chrysostom thinketh that there is great weight in the presentense of the verb. For he saith not, I was, or I have been, but I am: whereby he signifieth an equal and the same state from the beginning of the world until the end thereof, neither saith he, before Abraham was: but, before he was made, attributing unto him a beginning.  
59 Therefore they took up stones. It is to be thought that they did this as if according to the appointment of the law, Christ were to bestoned. Whence we gather how great the madness of rash zeal is. For they have no ears to know the matter, but they have hands ready to commit slaughter. But I do not doubt but that Christ delivered himself by his secret power, but yet under the show of humility. For he would not plainly show forth his divinity, but would leave somewhat for human infirmity. Whereas some books have that he passed so through the midst of them, Erasmus conjectureth not unadvisedly that this was taken out of the 4. Chapter of Luke. And this also is worth the noting, that the wicked Priests and Scribes, having driven away Christ, in whom dwelleth all the fullness of the Godhead, do keep possession of the external temple. But they are sore deceived, when as they think that they have a temple which is void of God. So at this day the Pope and his adherents, seeing that having driven away Christ they have polluted the church, they boast foolishly of the false visure of the Church.   

Chap. 9  
1 ANd as jesus passed by, he saw a man that was blind from his birth.  
2 And his Disciples asked him saying, Master, who sinned, this man or his parents, that he was borne blind?  
3 jesus answered, neither did this man sin, nor his parents, but that the works of god may be made manifest in him.  
4 I must work the works of him that sent me, while it is day: the night cometh, when no man can work,  
5 As long as I shall be in the world, I am the light of the world.  
1 He saw a man that was blind. In this Chapter the Evangelist describeth the giving of sight to a blind man, mixing therewithal a doctrine which setteth forth the fruit of the miracle. From his birth. This circumstance amplifieth the power of Christ. For the blindness could not be cured with man's remedies, which he had suffered till he came to man's state, having brought the same from his mother's womb. And hereupon was offered unto his Disciples an occasion to move a question, whose sin was punished with this blindness. First of all, seeing the scripture doth testify that all afflictions whereunto mankind is subject do proceed from sin: so often as we see any man in misery, it cannot be, but that this cogitation must needs come into our mind, that the discommodities wherewith he is oppressed, are punishments laid upon him by the hand of God. But here we are wont to err three manner of ways: for seeing that every man is a most sharp judge against other men, there are but a few that can use the like severity, as it is meet, against themselves. If my brother be in adversity, I do by and by acknowledge God's judgement: if God do more sharply chasten me, I wink at mine own sins. But every man ought to begin with himself in weighing punishments, that he may spare none less than himself. Wherefore if we will be equal judges in this case, let us learn to be quick eyed rather in our own evils then in other men's. The second error is in immoderate rigour: because so soon as any man is touched with the hand of God, we expound this to be deadly hatred, making heinous offences of small faults, and are almost out of hope of his salvation: but on the contrary we are scarce guilty in our own sight of a small fault, when as we have committed a most grievous crime. Thirdly, we offend, in that we think generally that all those are condemned, on whom God doth lay his cross for their trial. That which we have said of late is certain and sure, that all miseries do proceed from sin: but god doth punish those that be his for divers causes. For as he doth not punish the sins of some in this world: due deferreth the punishments until the life to come, that they may be the sharper: so he handleth the faithful sometimes more hardly, not because they have offended more grievously: but that he may hereafter mortify the vices of the flesh. Yea, sometimes not respecting their sins, he doth prove their obedience, or else teach them patience. As we see that holy job was oppressed with misery above all other men, and yet was he not urged with his sins: but God had respect unto another thing: namely, that his godliness may be the better declared even in adversity. Therefore they are perverse interpreters, which do assign all adversities indifferently unto sins, as if the manner of punishments were equal, or God did not respect another thing in punishing of men, than every man's deserts. Wherefore we must note two things in this place, that judgement doth begin for the most part at the house of God. 1. Pet. 4. 17. and that therefore he doth sharply punish his own children when they have offended, passing over the wicked, and that his whips are much more sharp in correcting the faults of the Church. Secondly, that there be divers ends why he doth afflict men. For he did no less make Peter and Paul subject to the hangman, than the most cruel murderers. Whence we gather that in the punishments of men there are not always causes extant which can be pointed out with the finger. And whereas the disciples according to the common sense, do demand what manner of sin that was which god did punish in the blind man so soon as he was borne, they do that not so much out of season, as when they ask whether he sinned before he was borne or no. Although this so absurd a question was taken from that common surmise and frivolous opinion, which was then common amongst all men. For it appeareth even out of other places of the scripture, that they believed that same flitting of the soul out of one body into another, whereof Pythagoras did dream. Here may we see what a deep Labyrinth man's curiosity is, especially when boldness is adjoined thereunto.  
They saw some that were borne lame, some spur blind, some stark blind, some having a monstrous body. whereas it became them to reverence the hidden judgements of God, they would have an evident cause in his works, they did so fall away unto those childish toys throu●●● their rashness, that they thought that the soul when one life was past, did ●lit into a new body, & did there suffer the punishments which were due unto the life before spent. Neither are the jews ashamed at this day, to toss such a filthy doting in their synagogues, as if it were an heavenly oracle. By which example we are taught to take good heed, lest that if we inquire after the judgements of God beyond the mean of sobriety, the wandering error of the mind do carry us away, and throw us headlong into most horrible dungeons. This was most monstrous, that the elect people of God, in whom the light of wisdom was kindled by the law and the Prophets, should yield unto such a gross and forged tale. And if so be it God did so sharply punish their boldness, there can be nothing better than this modesty, in considering the works of God, that our minds may break forth into an admiration, so often as we know not the reason thereof, and our tongues may cry out, Just art thou O Lord, and righteous are thy judgements, although they cannot be comprehended. That which the disciples ask concerning the sins of the parents is not unnecessary. For although the innocent son be not punished for the father's fault, but the soul which hath sinned, it shall die. Ezech. 18. 20. yet is not that threatening in vain, that the Lord doth cast the offences of the fathers into the bosoms of the children, and taketh vengeance even upon the third and fourth generation, Exod. 20. 5. Therefore the wrath of God remaineth oftentimes through many ages even upon one house: and like as he blesseth the posterity of the faithful for their sake, so he doth also cast off the wicked stock, appointing, according to his just judgement, the fathers together with the children unto like destruction. Neither can any man by this means complain that he is punished undeservedly for another man's offence: because where the grace of the spirit is wanting, evil crows must needs bring forth evil eggs. This was the occasion that moved the Apostes to doubt whether the Lord had punished any fault of the parents in their son, or no.  
3 Neither hath this man sinned. Christ doth not simply acquit the blind man and his parents of all fault: but doth only deny that the cause of the blindness is to be sought in sin. And this is that which I said before, that God hath sometimes some other purpose, when he layeth sorrows and miseries upon men, then to punish their sins. Therefore when as we know not the causes of afflictions we must restrain curiosity, lest we be both injurious unto God, and malicious toward our brethren.  
● Therefore Christ showeth another reason why this man was borne blind, that in him the works of God might be declared. He saith not one work, but in the plural number, works: for so long as he was blind, there was showed in him a token of God's severity, whereby the rest might learn to fear and humble themselves. There followed afterward the benefit of deliverance, wherein appeared the wonderful goodness of God: wherefore Christ his drift was by these words to stir up the minds of his disciples to hope for the miracle. Yet nevertheless he teacheth generally, that this cause ought to be counted in the Theatre of the world just and lawful enough, when God doth glorify his name. And there is no cause why men should chide with God, when he maketh them instruments of his glory on both sides, whether he appear merciful or severe.  
4 I must work. He doth now testify that he was sent to this end, that he may declare the glory of God in restoring sight to the blind. Furthermore, he borroweth a similitude from the common custom of life. For when the Sun is risen, man riseth unto labour, but the night is appointed to rest in, as it is in the Psalm 104. 22. Therefore he calleth the time that was appointed him of his father, wherein he was to do the work given him in charge, the day. So that every one that is called unto any public function, must apply himself to do that which his office doth require, as unto works which are to be done in the day time.  
Furthermore, we must gather thence a general rule, that the life of every man is unto him as a day. Wherefore as the shortness of the day doth prick forward workmen unto diligence and industry, lest the darkness of the night do overtake them when they are but new begun to work: so seeing that we see that there is but a short time of life granted us, let us be ashamed to wax sluggish in idleness: finally, so soon as God by calling doth give us light, we must not linger lest the opportunity do escape us.  
5 So long as I shallbe in the world. I expound this to have been added by a prevention: for it might have been thought to be an absurd thing, that Christ should appoint unto himself a time to work in, as if it were to be feared, lest the night should oppress him as it did other men. Therefore he doth so separate himself from other men, that yet notwithstanding he saith that he hath an appointed time, wherein he must work. For he compareth himself unto the Sun, which although it lighten the earth with the brightness thereof, yet when it setteth, it taketh away the day with it. Therefore he giveth us to understand that his death shall be as the setting of the Sun: not because it shall extinguish or darken his light: but because it shall take him out of the sight of the world. Nevertheless he teacheth that when he was brought forth in the flesh, he was then the true bright shining day of the world. For although God had lightened all ages, yet Christ brought forth by his coming, a new and unwonted brightness. Whereupon he bringeth in, that this time was most apt and fit to set forth his father's glory, as a most clear day, wherein God would more evidently reveal himself in marvelous works. But here ariseth a question because there appeared greater power of God after the death of Christ both in the fruit of doctrine, and also in the miracles: and Paul 2. Cor. 4▪ 6. doth apply this properly unto the time of his preaching, that God who from the beginning of the world commanded light to shine out of the darkness, did then shine by the Gospel in the face of Christ.  
And Christ doth at this time no less spread abroad his bright beams in the world then when he was openly conversant amongst men. I answer, that after that Christ had fulfilled the course of his function, he wrought no less mightily by his ministers, than by himself when he was in the world. In deed that is true: but first of all that is no let, but that he ought to have done that himself which was enjoined him by his father, at such time as he was revealed in the flesh to that end. And secondly, it hindereth no whit, but that his corporal presence, was the true and singular day of the world, the brightness whereof was spread abroad throughout all ages. For whence had the holy fathers in times past, and whence have we at this day light & day, save only because the giving and revealing of Christ hath always sent out far and wide his bright beams to make a continual day? Whereupon it followeth, that whosoever have not Christ to be their director, they wander groping in darkness confusedly, and without order, like blind men. Nevertheless, we must note this sense, that like as the Sun doth open unto the eyes of men, the most beautiful stage of the heaven and earth, and all the order of nature: so God hath revealed in his son the principal glory of his works.  
6 When he had said this, he spit upon the earth, and made clay of the spittle, and laid it upon the eyes of the blind.  
7 And said unto him, Go, wash in the pool of Siloa, which is, if thou interpret it, sent: he went therefore and washed, and came seeing.  
8 Therefore the neighbours, and those that had seen him before, because he was a beggar, said, is not this he that sat and begged?  
9 Othersome said, truly this is he. And othersome said, he is like him. But he said, I am he,  
10 Therefore they said unto him, how are thine eyes opened?  
11 He answered and said, The man that is called jesus, made clay, and put it upon mine eyes, and said unto me, go into the pool Siloa, & wash: and after that I went, and washed, I did see.  
12 Therefore they said unto him, where is he? he said, I know not.  
6 He spit upon the earth. Christ his purpose was, to restore sight to the blind: but he goeth about the matter in such a sort, as at the first sight may seem very absurd: for by anointing his eyes with clay, he doth after a sort double his blindnsse: who would not have thought that he did either mock the miserable man, or else that he toyed like a man that was distract? But his meaning was by this means to prove the faith and obedience of the blind man, that he might be an example unto all men.  
This was no small token of faith, that the blind man having embraced the bare word, doth believe assuredly that he should have sight restored unto him: and upon this hope he maketh haste to go thither whither he was bidden. And also this is an excellent commendation of obedience, that he doth simply obey Christ, although many things do persuade him to the contrary. And this is also a declaration of a true faith, when as a godly mind being, contented with the plain word of God, doth promise unto itself that thing which seemeth to be otherwise uncredible. The readiness of obedience doth follow faith immediately, so that he doth quietly submit himself to be governed by God, which is persuaded that he will be unto him a faithful guide. It is questionless that the suspicion and fear of mocking did come into the blind man's mind: but it was an easy matter for him to break through all impediments, seeing he was persuaded that it was safety itself to follow Christ. If any man object, that the blind man knew not what Christ was, that he might give unto him due honour as unto the son of GOD, I confess that indeed: but because he did believe that he was sent of God, submitting himself unto him, & not doubting but that he spoke the truth, he seethe nothing in him but that which is divine. Yea in that he did addict himself wholly unto Christ in so small knowledge, his faith deserveth so much the more praise.  
7 Wash in the pool Siloa. It is certain that there was no virtue either in the clay, or in the water of Siloa, to cure his eyes: but Christ did not once only adorn his miracles with these external signs freely: either that he might accustom the faithful unto the use of signs, or that he might show that all things are subject to his will, or that he might declare that there was as much power in all creatures as he would give them. Yet some do demand what the clay made of dust and spittle doth signify: and they expound this to have been a figure of Christ: because the dust doth betoken the earthly nature of the flesh, and the spittle which came out of his mouth, the divine essence of the word. But I omit this Allegory, because it hath in itself more subtlety than soundness, being contented with this simplicity, that like as man was first created of clay, so Christ did use clay in framing his eyes again, showing the same power in a part of the body, which the father declared in making the whole man: or peradventure his intent was by this sign to declare, that it was no harder a matter for him, having removed the impediment, to open the eyes of one that was blind, then for any man to wipe away clay: and again, that it was in his power to stop the sight of eyes, in like sort as if any man should stop up the eyes with clay: which latter thing pleaseth me better. Peradventure he commanded him to wash in the pool of Siloa, that he might upbraid unto the jews, that they themselves were to blame, because they did not perceive the power of God which was present with them: like as jesaias doth chide the men of his time in the eight Chapter, and sixth verse, because setting at nought the waters of Siloa, which ran calmly, they desire the swift and violent rivers. And also it seemeth to me that the same reason did persuade Elizeus to command Naaman the Assyrian to wash in jordan. If we believe Jerome, the waters which did spring out of the mount Zion at certain hours, did make this pool. The Evangelist setteth down of set purpose the interpretation of the word Siloa, because that well being nigh unto the Temple did daily put the jews in mind of Christ who was to come: whom yet notwithstanding they despised being offered unto them. Therefore the Evangelist setteth out unto us the grace of Christ that he alone doth lighten our darkness, & give sight to the blind. For the estate of our nature is depainted in the person of this one man: namely, that all of us are deprived of light and understanding even from our mother's womb: and secondly, that we must seek remedy for this evil only at Christ his hands.  
And note that although Christ was present then, yet would he not have the signs neglected, to reprove the blockishness of the nation, which did only retain a vain shadow of the signs, the substance being abolished. Herein appeareth also the wonderful goodness of Christ, that he being the Physician came of his own accord unto the blind man, and doth not wait for his prayers in helping him. And truly seeing that we are naturally turned away from him, we are utterly undone, unless he meet us before he be called, and prevent us with his mercy, which are drowned in the forgetfulness of light and life.  
8 Therefore the neighbours, and those that had seen him. Not only the neighbours did know the blind man, but also all the inhabitants of the city, because he was a beggar and was wont to fit at the gate of the Temple: and such do cause the common people to look upon them. This knowledge of the man did cause the fame of the miracle to be spread the farther abroad. But (as ungodliness is witty in darkening the works of God) many men thought that it was not the same man, because there appeared in him a new power of God, so that the more excellent the majesty of God's works is, they find the less credit amongst men. But their doubting did serve greatly to prove the miracle, because it came to pass hereby, that the blind man did the more extol the grace of Christ by his own testimony. Therefore the Evangelist gathereth all these circumstances not in vain, whereby the truth of the miracle did more plainly appear.  
11 And after that I went and washed. Such happy success of obedience teacheth us, that having overcome all hindrances, we must go forwardest ourly, whither soever the Lord doth call us: and let us not fear but that that shall come to good pass what soever we take in hand so long as he is our aider and guide.  
13 They bring him that had been sometimes blind unto the Pharisees.  
14 And it was the Sabbath, when jesus made clay and opened his eyes,  
15 Therefore the Pharisees also asked him again, how he had received his sight. And he said unto them, He put clay upon mine eyes, and I washed, and do see.  
16 Therefore some of the Pharisees said, This man is not of God, because he keepeth not the Sabbath. Othersome said, how can a man that is a sinner do these miracles? And there was a dissension amongst them.  
17 They say unto him that had been sometimes blind, what sayest thou of him, because he hath opened thine eyes? And he said, he is a Prophet.  
13 They bring him. The narration which shall follow immediately, doth declare, that the wicked are so far from profiting in the works of the Lord, that the more they are urged with the power thereof, the more do they vomit out the poison which they had inwardly conceived. The sight which was restored to the blind man ought to have made even stony minds soft: at least the Pharisees being stricken with the newness and greatness of the thing, aught to have paused so long, until such time as they could inquire whether it were a work wrought of God or no: but the hatred of Christ driveth them headlong unto such madness, that they do by and by condemn that which they hear he had done. The Evangelist nameth the Pharisees, not because the other sects did bear with Christ, but because this sect was more courageous to defend the present state, than the other.  
Hypocrisy is always cruel and proud: therefore seeing that they did swell with a false opinion of holiness, the doctrine of the gospel wounded them chief, which condemned all their feigned righteousness: and they did especially fight for their own power and kingdom under colour of defending the law. whereas the Evangelist recordeth that the multitude brought the blind man unto the Pharisees, it is uncertain for what end and purpose they did this: there was scarce any that did not know, how enviously the Pharisees were set against Christ. Therefore it may be, that many flatterers did for their sakes of set purpose assay to darken the glory of the miracle. Notwithstanding (as I think) this seemeth to be more like to be true, that the greater part of the people suspending their own judgement (as it falleth out sometimes) did mean to make those days men and judges, that were governors.  
In the mean season being blind of their own accord, they bring darkness upon themselves in the Sun, that it may darken his light. This is the disordered religion of the common people, that it doth worship the wicked turants of the Church under colour of divine reverence: & contemneth God himself aswell in his word as in his works, at least it doth not vouchsafe to have any respect unto him.  
14 And it was the Sabbath. Christ did choose the Sabbath day of set purpose, which would give matter of offence unto the jews. He had already sufficiently tried in the man sick of the passey, that they would also be cavilling at this work. Therefore why doth he not prevent the offence (which he might have done most easily) save only because the defence which his enemies had taken in hand maliciously, would serve to the setting forth of the power of God? The Sabbath day was unto them in steed of a whetstone to sharpen them to inquire of the whole matter. And what do they gain I pray you by the question, which they asked diligently and carefully, save only that the truth of the miracle appeareth more plainly? We must learn by this example, that we ought to nettle the enemies of the Gospel: and that those men do altogether dote, who do in such sort reconcile the world unto Christ, that they do condemn all manner of offences: seeing that Christ did rather willingly & wittingly provoke the wicked. Therefore we must hold that rule which he prescribed else where, that we must contemn the blind and the leaders of the blind. Mat. 15. 14.  
15 The Pharisees also asked him. The people had heard this confession proceed before from the mouth of the blind man: now are the Pharisees also made witnesses thereof, who might object that the common people had no less rashly received a rumour without any head, than it was rashly raised. And first of all omittting the question of the fact (as they say) they do only dispute concerning the lawfulness thereof: for they do not deny but that Christ restored sight to the blind: but they find a fault in the circumstance of the time: and do deny that it is a work of God, seeing the Sabbath was broken thereby. But they should first have decided this question whether a divine work were the breaking of the Sabbath or no. And what is it that will not suffer them to see this, save only because being blinded with wicked affection, and maliciousness, they can see nothing? ● Furthermore, they had been already sufficiently taught by Christ, that those benefits which God giveth unto men do no more disagree with the Sabbath than doth circumcision. And the words of the law do command men to cease from their own works, and not from the works of God. Therefore in that they take an error, which had been so strongly refuted already, for a manifest truth, it is to be imputed unto obstinate wickedness: at least they err for no other cause save only, because it pleaseth them so to do. So the Papists do not cease to bring in often times, frivolous and rotten cavils which have been answered an hundredth times. Therefore what must we do? To wit, when we have opportunity we must refute so much as in us lieth their wickedness, who burden and slander the Gospel with false envy. If no defence, how just soever it be, can stop their mouths, we must not be weary but must courageously tread under foot this wicked desire which they have to speak evil, wherewith they go about to oppress us. They take unto themselves maxima●s which we do willingly grant unto them, that they are not to be heard who do departed from the Church, and break the unity of faith. But they do 〈◊〉 pass over that which was chief to be discussed, and which we have plainly expounded in a thousand places, that the Pope with his train are nothing less than the Church, that the hodge-podge compounded of so many corrupt inventions, and infected with so many feign of superstitions, doth much differ from sincere faith. But they shall never bring to pass with their furious wantonness, but that the truth which we have so often and so sound testified, shall at length have the upper hand. In like sort the Pharisees did take a maxim against Christ, which the people did approve, that he was not of God whosoever did not keep the Sabbath day: but they did unjustly and falsely object that a work of God, was the breaking of the Sabbath day.  
16 How can a man that is a sinner. A sinner is taken in this place as in many other places, for a wicked person and contemner of God. Wherefore doth your master eat with publicans and sinners, that is, with wicked and ungodly men, whose wickedness is openly known? For the enemies of Christ did gather by the breaking of the Sabbath, that he was a profane man, and one that was void of all religion. On the other side, those that be indifferent and judge more justly, do think that he is a godly and religious man, because he was furnished with excellent power of God to work miracles. Although this argument seemeth to be scarce strong enough. For God doth promise that even the false Prophets shall sometimes work miracles: and we know that Satan doth imitate the works of God, like an Ape, that he may deceiu● those that do not take heed. Yea, Tranquillus reporteth that when Vespasian was in Alexandria, and did sit in the midst of the market place to give judgement, he was requested by a blind man that he would anoint his eyes with his spittle: and that S●rapis had showed him this remedy in sleep. Vespasian because he would not rashly set himself to be mocked of all men, could hardly and with much ado be persuaded to do this: yet when as his friends were very importunate upon him, he granted the blind man his request, and so his eyes were opened suddenly. Who will therefore reckon Vespasian amongst the servants of God, or adorn him with the praise of godliness?  
I answer, that amongst the godly and such as fear God▪ miracles are undoubted marks of the power of the holy Ghost: but that it cometh to pass by the just judgement of God, that Satan doth deceive the unbelievers with false miracles, as it were with delusions. I think that that is no lie which I did of late recite out of Suetonius: but I do rather ascribe this unto the just vengeance of God, that seeing that the jews did contemn so many and such excellent miracles of christ they were at length delivered into the hands of Satan, according as they had deserved. For they should have gone forward in the pure worship of God, by the miracles of Christ, they should have been confirmed in the doctrine of the law, & have risen up unto the Messiah himself, who was the end of the law. And truly Christ did manifestly testify by giving sight to the blind that he was the Messiah. Are not those men, which refuse to acknowledge God in his works, seeing they do not only through sluggishness, but also through malicious contempt refuse him, worthy to be given over of God unto the subtlety of Satan? Therefore let us remember that we must seek God with the sincere affection of the heart, that he may reveal himself unto us by the power of his spirit: that we must obediently hear his word, that he may decipher out the true Prophets, by no deceiving miracles. So shall it come to pass that miracles shall profit us, and we shall not be subject to the seducinges of Satan. As touching these men, although they do well in this, that they speak reverently of the miracles, wherein the power of God appeareth, yet do they not bring a reason strong enough to prove that Christ is to be accounted a Prophet of God. Neither yet would the Evangelist have their answer to be accounted an Oracle, he doth only bring to light, the wicked stubbornness of the enemies of Christ, who catching at somewhat maliciously, wherewith they may find fault, being admonished, they do no whytte yield.  
And there was a dissension amongst them. Dissension is the worst & most hurtful evil that is in the Church: how is it then that Christ doth sow matter of discord even amongst the very Doctors of the Church? We may easily answer, that the only intent and purpose of Christ was to bring all men unto God the father, stretching out his hand as it were. But the dissension did arise and proceed from their wickedness, who had no desire to come unto God. Therefore they do as it were cut the church in pieces by division, whosoever will not obey the truth of God. But it is better that men do disagree amongst themselves, then that they should all fall away together with one consent from godliness. Therefore so often as dissension appeareth, we must always consider whence it springeth.  
17 They say unto him that had been blind, The more diligently they inquire, the more mightily doth the truth of GOD show itself: For they do as if a man would quench a flame with his blowing. Therefore so often as we see the wicked assay all things that they may at length ●ppresse the truth of God, there is no cause why we should be afraid, or be too careful for the event, because they shall do nothing else by this means, but kindle the light thereof. Furthermore, in that they demand of the blind man, what he thinketh, it is not therefore, because they pass for his judgement, or set an heir by it: but because they hope that the man being stricken with fear will answer according as they would have him. In which point the Lord deceiveth them. For truly seeing that a man of the common sort, setting nought by their threatenings doth boldly affirm that Christ is a Prophet, the grace of God is to be thanked for this, so that boldness is as it were an other miracle. And if sobeit he confessed so courageously and freely that Christ was a Prophet: who did not as yet understand that he was the son of God, how shameful is their unbelief, who being discouraged with fear, do either deny him or keep silence, when as they know that he sitteth at the right hand of God the father, and that he shall come thence to judge the whole world? Therefore seeing that this blind man did not choke a small sparkle of knowledge, we must endeavour that there may a free and perfect confession shine again from that perfect brightness which hath shined into our hearts.  
18 Therefore the jews believed not him, that he had been blind and had received his sight, until they called the parents of him that had received his sight.  
19 And they asked them saying, Is this your son, who you say was borne blind? therefore how doth he now see?  
20 His parents answered them saying, we know that this is our son, and that he was borne blind,  
21 But how he now seethe we know not, or who hath opened his eyes, we know not: he hath age, ask him: he shall speak of himself.  
22 These things said his parents, because they feared the jews. For the jews had already conspired, that if any man should confess that he was Christ, he should be cast out of the Synagogue.  
23 Therefore said his parents, he hath age, ask him.  
18 Believed not. We must in this place note two things, that they do not believe that the miracle was done, and that being of their own accord blinded with a wicked hatred which they did bear against Christ, they see not that which is manifest. The Evangelist reporteth that they believed not. If the reason be demanded, it is not to be doubted but that their blindness was voluntary. For what doth keep them from seeing a most manifest work of god which was before their eyes: yea, that being more than convict, they do yet notwithstanding not believe that which they know is true, save only because the inward wickedness of their heart doth keep their eyes fast shut. Paul teacheth that the same is also fulfilled in the doctrine of the Gospel: for he saith that it is not covered or obscure, save only to the reprobate whose minds the God of this world hath blinded. 2. Cor. 5. 3. 4. Being admonished with such examples, let us learn not to lay stumbling blocks in our own way, which may keep us from believing. The Evangelist calleth the governors the jews by Synecdoche.  
19 It this your son. Because the matter would not frame the former way, they assay a new way: but the Lord doth not only miraculously even here also disturb their endeavours: but turn them unto a contrary end. Furthermore, they do not demand one particular question only, but they did pack more things together, that they may cut of all occasion of answering. But the parents of the blind man do only take the one half of the manifold and captious interrogation, whereunto they answer: they testify that he was their son, and that he was blind from his mother's womb. Hereupon it followeth that he doth not see naturally, but that his eyes were opened miraculously. But they pass over this latter thing, because it was odious: by which their silence they bewray their unthankfulness. For truly seeing they had so great a benefit of God powered upon them, they should have been fervently bend to praise and magnify his name. But being afraid they do as much as in them lieth bury the grace of God: save only that they make their son a witness in their steed, that he may both with less envy and greater credit, declare the whole matter as it was done. And although they do wisely invent this middle means, whilst they themselves eschew danger, that they may testify concerning Christ, overthwartly by the mouth of their son: yet is this no let but that by the mouth of the Evangelist the spirit may condemn their softness, because they do not in the mean season their own duty. Therefore how much more unexcusable are those who do overwhelm Christ with his doctrine, his miracles, his power, and grace, and that by their unfaithful denial.  
22 They conspired. This place teacheth that the custom of excommunication was ancient, and used in all ages: neither was excommunication then newly invented, but that that punishment which was used in times passed against Apostates, and the despicers of the law, was turned unto the Disciples of Christ. Therefore we understand that the rite of excommunication did arise from the most ancient discipline of the Church, and secondly that it began not of late, and that this is not a fault of one age only, that wicked men do corrupt the holy institutions of God with their sacrilege. God would that there should be some form of correction from the beginning, wherewith rebels might be kept under. The high Priests and Scribes did not only tyrannously abuse this power to vex the innocent withal: but they did also at length wickedly resist God himself & his doctrine. Seeing that the truth of Christ was mightier, than that they were able to resist the same by order and law, they did shake the lightnings of excommunications to oppress it. The same was done even amongst the Christians: for it can scarce be expressed what barbarous tyranny the false Bishops did use in bringing under the common people, that none might be so bold as to mutter, and we do now see with what great cruelty they wrist this dart of excommunication against all the worshippers of God. But we must thus persuade ourselves, that whenas excommunication is turned to a wrong end, it may safely be contemned. For whenas God did give unto his Church the law of excommunication, he did not arm tyrant or hangmen with a sword to cut the throats of souls: but he prescribed a rule how to govern his people: & that upon this condition, that he himself might be the chief governor, and might have men to be his ministers and officers. Therefore let the false bishops send out their lightnings as it shall please them: yet shall they make none afraid with their vain cracks, save only those who being not as yet taught by the voice of the chief shepherd, which is the true sheepfold, do wander to and fro being doubtful. To conclude if we see any that be not under and subject to Christ, it is most certain they are deprived of the lawful power of excommunication. We must not fear lest they exclude us out of their congregation, out of which Christ who is our life and health is banished. But rather if we covet to be joined unto Christ, we must willingly departed out of the Pope his synagogues: so far off is it that the fear of casting out must hinder us. And although the rite of excommunicating was so wickedly corrupt in the old church yet would not Christ have the same extinguished by his coming: but he restored it to the purity thereof, that it might again be of force amongst us, So although there reign at this day a most filthy profanation of this holy discipline, in Papistry, we must rather reclaim the same unto his ancient integrity with great diligence, then abolish it. Things are never so well framed in the world, but that the most holy laws of God do degenerate into corruptions through man's fault and folly.  
Satan should have too great liberty, if he could bring to nought, whatsoever he doth corrupt. We should have at this day no baptism, no Supper, and finally, no religion, whereof he hath left no part free from his pollutions.  
24 Therefore they called the man again that was blind, and said unto him, Give the glory to God: we know that this man is a sinner.  
25 Therefore he answered and said, I know not whether he be a sinner or no: one thing I know, that whereas I was blind I now see,  
26 Therefore they said unto him again, what did he to thee? how opened he thine eyes?  
27 He answered them, I told you already, and ye heard not: what will you hear again? will you also be made his disciples?  
28 Therefore they railed on him, and said, be thou his Disciple: we are Moses his Disciples.  
29 We know that God spoke unto Moses: but we know not whence this fellow is.  
30 The man answered, and said unto them, truly in this is a wonder, that ye know not whence he is, and he hath opened mine eyes.  
31 And we know that God heareth not sinners: but if any man be a worshipper of God, and do his will, him he heareth.  
32 From the beginning hath it not been heard, that any man hath opened the eyes of him that hath been borne blind.  
33 Unless this man were of God, he could do nothing.  
24 Therefore they called him the second time. It is questionless that being enforced with shame they called the blind man, whom they had tried before to be too firm and constant. So that the more vehemently they strive against God, they do oftentimes entangle themselves the more, and tie themselves the faster, But they do so question with him, that they may make him say as they say. This is a beautiful Preface whenas they do exhort him to give the glory unto God: but they do by & by imperiously command him that he should not answer as he thought, and according to his meaning. Therefore under colour of the name of God they do require at his hands servile obedience.  
Give the glory to God. Although this their request may be referred unto the circumstance of the cause, that the blind man do not darken the glory of God, by attributing unto man the benefit which he had received: yet do I rather subscribe unto their opinion, who think that it was a solemn form, which they used, when they required an oath of any man. For even josua, 7. 19 doth swear Achan by the same words when he will wring out of him the true confession of the garment which was stolen. And by these words they did teach men that God was not a little blasphemed, if any man should under colour of his name deceive. And truly so often as we are to swear, we must remember this preface, that the truth may be no less precious unto us, than the glory of God. If this were so, men should swear with far more reverence: now because a great part (not thinking that GOD is denied, when his name is called upon to defend and maintain a lie withal) do come rashly and contemptuously to swear: all things are stuffed with perjuries. In the mean while we see how hypocrites, even whilst they pretend the greatest reverence of God, do not only deceive, but even impudently mock also. For they proceed to get the blind man to swear to their words, & that wickedly not without great reproach of God. God doth by this means bring their wicked counsels to light, howsoever they go about with divers colours to paint them, and with feigned shadows to cover them.  
25 I know not whether he be a sinner or no. The blind man seemeth somewhat to digress through fear, from his free testimony, neither must we think that he doubted any thing of Christ, as the words do sound: but I do rather think that he spoke ta●ntingly that he might the more nettle them. He had confessed before that he was a Prophet: when as he saw that he prevailed not, suspending his judgement concerning the person, he setteth before them the thing itself. Therefore this granting wanteth not a mock.  
26 Therefore they said unto him again. Seeing that we see the wicked so earnest in their wicked actions, let us be ashamed of our sluggishness, that we are so cold in doing the business of Christ. And seeing that they do every where hunt after matter to cavil at, that they may darken the miracle, the Lord doth excellently drive away their endeavours, by the unvincible constancy of the blind man. For he doth not only stand stoutly in his opinion: but doth also child them freely & sharply, because they do go about with ask many questions to cover the truth which was known and manifest,  
Furthermore he casteth in their teeth the perverse hatred of Christ, when he saith, will ye be his disciples? For his meaning is that although they shallbe an hundredth times convict, yet are they possessed in such sort with a malicious and deadly affection, that they will never yield. This is wonderful boldness, that a base person and obscure fellow, yea one that for his begging was almost nought set by, doth freely provoke the fury of all the Priests against him. If only a small preparation of faith, did make him so bold when he was come unto the battle, what excuse will they make who being great preachers of the Gospel in time of tranquility, are dumb in time of danger? Furthermore, this interrogation is also made in jest: for the meaning thereof is, that they were moved by some evil will, and not with the sincere desire of the truth, to urge and ask this question so diligently.  
28 Therefore they railed on him. It is like that whatsoever ray linges the force of furious wrath did minister unto them, they did ragingly cast out the same against him: and this was one of many, that they called him Turrian revolt from the law. For in their judgement he could not be a disciple of Christ, but he must fall away from the law of Moses: they make these two things as contrary one to the other. And this is to look unto a most beautiful colour, in that they are afraid to depart from the doctrine of Moses. For this is a true rule of godliness, that we must hear the prophets, by whom God did surely speak: lest faith be carried about with every doctrine of man. From this true principle do they set the certainty which they have of the law of Moses: but they lie when they say that they are Moses his disciples, when they are turned away from the end of the law. So hypocrites are wont to pull God in pieces when they will pretend his name. If Christ be the soul of the law as Paul teacheth Rom. 10. 4. What shall the law be when it is separated from him, but a dead body? By this example are we taught that God is not heard aright, save only when the hearer giveth good care unto his voice, that he may perceive what he meaneth & speaketh. When as they say that they cannot tell whence Christ is, this is not referred unto his country or the place where he was borne: but unto his Prophetical office. For they object that they have no knowledge of his calling, that they may receive him as coming from God.  
30 Truly in this is a wonder. He toucheth them by the way, because being nothing moved with such a singular miracle, they feign that they know not the calling of Christ: as if he should say, that it is unseemly that such a token of God's power should be counted as nothing, & that the calling of Christ being so proved and testified, should yet notwithstanding purchase no credit amongst them. And to the end he may the more urge their sluggishness or wickedness, he amplifieth the excellency thereof by that, that since man can remember it was never heard that man did any such thing. Whereupon it followeth that they are malicious & unthankful, which wink willingly at a manifest work of God. Therefore he gathereth that he was sent of God, which was furnished with so great power of the spirit to purchase credit to himself and to his doctrine.  
31 And we know that God heareth not sinners. They are deceived which think that the blind man spoke thus according to the opinion of the common people. For this word sinners is taken in this place also for a wicked and ungodly person, as a little before. And this is the continual doctrine of the scripture, that God heareth none save those that call upon him truly and with a sincere heart. For seeing that faith alone openeth unto us the gate unto God, it is certain that all the wicked are driven away from coming unto him: yea he doth testify that he doth abhor their prayers, as he doth loath their sacrifices. For he biddeth his children come unto him by a singular privilege, and it is the spirit of adoption alone, which crieth in our hearts, Abba father. Rom. 8. 15. To be brief, no man is rightly prepared to pray unto God, save he which hath an heart purged by faith. As for the wicked as they do profane the name of god in their prayers, so they do rather deserve to be punished for this their sacrilege, then to obtain any thing that may be for their welfare. Therefore this is a good reason which the blind man bringeth in, that Christ came from God, seeing he was so ready to grant his petitions.  
34 They answered and said unto him, thou art altogether borne in sin, and teachest thou us? And they did cast him out.  
35 jesus heard that they had cast him out: and when he had found him, he said unto him, believest thou in the son of God?  
36 He answered and said, who is he Lord that I may believe in him?  
37 And jesus said unto him, thou hast both seen him: and he that speaketh with thee, is he.  
38 And he said, I believe, Lord. And he worshipped him.  
39 Then said jesus, I am come to judgement into this world, that they which see not, may see: and that those which see may be made blind.  
40 This heard some of the Pharises which were with him, and said unto him, Are we also blind?  
41 jesus said unto them, if you were blind, you should have no sin: but now ye say, we see: Therefore your sin remaineth.  
34 Thou art borne in sin. I do not think but that they alluded unto his blindnesse● as it is a common custom amongst proud men to vex those that are in adversity, and misery. Therefore they mock him as if he had come out of his mother's womb with the mark of his wickedness. For this was a common opinion amongst the Scribes that the souls after that one life was past, did flit into new bodies and did there suffer punishment for their former sins. Whereupon these men set down this, as a manifest truth, that he that was born blind was then polluted and corrupt with sins so soon as he was borne. We ought to learn by this corrupt judgement, that we must not always measure every man's sins by the whips of God. For the Lord (as we saw before) hath divers ends for which he layeth miseries upon men. And besides this that these hypocrites do mock this miserable man, they do also refuse reproachfully, all his holy and good admonitions: as this is a thing too common, that no man can abide to be taught of him whom he despiseth. Furthermore, seeing that we must always hear god, by whomsoever he speak unto us: let us learn to despice no man, that God may always find us meek & ready to be taught, although he use a most simple man & one whereof there is no account made to teach us by. For there is no worse plague, then when pride stoppeth our cares, so that we cannot vouchsafe to hear those which give us profitable & good counsel. And God doth oftentimes choose vile & base persons of set purpose, to teach us and admonish us, that he may bring down our loftiness.  
They did cast him cut. Although it may be that they did cast him out of the temple by violence, yet I do think that the Evangelist meaneth otherwise, that they did excommunicate him, & so his casting out was covered with some colour of the law. And this agreeth better with the text: because if he had been cast out only reproachfully, the matter had not been of such weight, that the fame should have come unto Christ. Now in that Christ heard of it, I do thereby conjecture that they did it with some solemn rite as if it had been some earnest matter. By this example are we taught, how little the cursings of the enemies of Christ are to be cared for. If we be cast out of that congregation wherein Christ reigneth, that horrible judgement is given upon us, that we are delivered unto Satan, because we are banished from the kingdom of the son of god. But we must of our own accord sly from that place, where Christ ruleth not by his word and spirit, if no man do expel us: so far off is it that we must fear that tyrannous judgement, wherewith the wicked do mock the servants of Christ,  
35 And when he had found him. If he had been kept still in the Synagogue, it had been to be feared least being estranged from Christ he should have been drowned in destruction daily with the wicked: now as he wandered without the temple, Christ met him, Christ receiveth him, being cast out by the Priests, and embraceth him: he raiseth him up lying prostrate, he offereth life unto one that was condemned to death. And this same have we also tried in our time. For when as in the beginning Luther and such like did reprehend the grosser abuses of the Pope, they had scarce a slender taste of Christianity: after that the Pope did cast out his lightnings against them, and they were cast out of the Romish Synagogue, Christ reached out his hand unto them, and was thoroughly known unto them. So there is nothing better for us, then to be farthest from the enemies of the Gospel, that Christ may come nearer unto us.  
Dost thou believe in the son of God? He speaketh unto a jew, who having been instructed of a child in the doctrine of the law, had learned that God had promised the Messiah. Therefore this interrogation importeth as much as if Christ did exhort him, to follow the Messiah and to addict himself wholly unto him. Although he useth a more honourable name than they were wont to use as then: for the Messiah was only accounted the son of David at that time.  
36 Who is he that I may believe? By this answer of the blind man it appeareth, that although he knew as yet no certain or manifest thing concerning Christ, yet was he ready & easy to be taught. For these words import as much as if he did say, I am ready to embrace him, so soon as he shallbe revealed unto me. And we must note that the blind man is desirous to be taught of Christ who was a Prophet: for he was already persuaded that Christ was sent from god. Wherefore he doth not rashly submit his faith unto his doctrine.  
37 And thou hast seen him. The blind man could be set no farther forward by these words of Christ, save only unto a bare, cold, and hungry portion or parcel of faith: for Christ maketh no mention either of his power, or why he was sent of his father, or what he brought unto men. But this is the principal thing in faith, to know that by the sacrifice of his death sins are purged, and that we are reconciled unto God: that his resurrection is the triumph over death being overcome: that we are renewed by his spirit, that being dead unto the flesh and sin, we may live unto righteousness: that he is the only mediator: that his spirit is the earnest of our adoption: and finally that all the parts of eternal life are in him. But the Evangelist doth either not recite all the communication which he had with Christ, or else he doth only give us to understand that the blind man gave Christ his name, that he might hereafter begin to be his disciple. I do not doubt but that jesus his meaning was to have him to know that he was christ, that he might bring him from this beginning of faith unto a more full knowledge of him.  
38 And he worshipped him. The question may be whether he gave unto Christ the honour that is due unto God or no. The word which the Evangelist useth, signifieth nothing else, save this, that by bowing the knee and other signs, he did testify some worship and reverence. I think that hereby is meant some rare and unwonted thing: namely, that the blind man gave far more honour to Christ then to a man or a prophet. And yet notwithstanding I do not think that he was come so far then, that he knew that Christ was God revealed in the flesh. Therefore what meaneth this worshipping? Seeing that the blind man was persuaded that jesus was the son of God, being as it were in a trance by reason of wondering, he did throw down himself before him.  
39 I am come to judgement. judgement cannot be simply taken in this place for the punishment, which is laid upon the wicked and the despicers of God, because it is extended unto the grace of illumination. Therefore Christ calleth it judgement, because it restoreth things which were confused and scattered abroad into some lawful order: yet notwithstanding his meaning is, that this is done by the wonderful counsel of God, and contrary to the common sense of men. And truly man's reason judgeth that nothing can be more unconvenient, then that those should be made blind by the light of the world which do see. Therefore this is one of the secret judgements of God, whereby he casteth down man's pride.  
Furthermore, we must note that the blindness which is here mentioned, doth not so much come from christ, as through man's fault. Neither doth any man's own nature properly make him blind: but seeing that the reprobate desire nothing else but to quench his light, it must needs be that the eyes of their mind which are infected with wickedness & frowardness, must be blinded with the light offered unto them. To be brief, sithence Christ is of his own nature the light of the world, this is a thing that is accidental, that some are made blind by his coming. Yet may this question be asked again, seeing all men are generally condemned of blindness, who are those that see? I answer, that that was spoken tauntingly by a concession, because the unbelievers, although they be blind, do yet notwithstanding think that they are very sharp and quick of sight, and being pusted up with this confidence, they do not vouchsafe to hear God, and the wisdom of the flesh hath a fair show without Christ: because the world doth not comprehend what true wisdom is. Therefore Christ saith that those men do see, who are carried with their own sense and fantasy, deceiving themselves and others under a foolish hope of wisdom, accounting their vain imaginations wisdom.  
Such men become blind so soon as Christ appeareth in the brightness of his Gospel: not only because their foolishness which lay hid before in the darkness of infidelity, is discovered, but because being deeper drowned in darkness, through the just judgement of God, they lose that little light, which remained in them. All men truly are born blind: yet there shine some sparkles as yet in the darkness of corrupt and depraved nature, that men may differ from bruit beasts. Now if any man being puffed up with a proud confidence and trust which he hath in his own reason, do refuse to submit himself to God, he shall seem wise without Christ: but the brightness of Christ shall make him foolish: Because the vanity of man's mind beginneth then to appear, when as the heavenly wisdom cometh abroad. But Christ his meaning was to express by these words (as I have said before) some greater thing. For hypocrites do not so stubbornly resist God before such time as Christ doth begin to shine: but so soon as the light cometh nearer them, they rebel against God with open war, and as if they were his open enemies. Therefore this frowardness & unthankfulness causeth their blindness to be doubled, & that God doth either put out, or altogether pluck out in his just judgement, their eyes which were before deprived of the true light. Now do we know the sum of this place, that Christ came into the world that he may illuminate the blind, and bring those unto madness which seem to themselves to be wise.  
And in the former place he maketh mention of giving sight, because this is the proper cause of his coming. For he came not to judge the world, but rather to save that which was perished: as Paul 2. Cor. 10. 6. when he saith that God hath vengeance in readiness, against all the rebellious: he addeth also that this punishment shall take place, after that the obedience of the godly shallbe fulfilled. Neither ought this vengeance to be restrained unto the person of Christ, as if he did not the same daily by the ministers of his Gospel. wherefore we must take good heed, lest any of us do pull down upon his own pate this horrible punishment through a fond opinion of wisdom: but experience teacheth us how truly Christ uttered this same sentence. For we see many men smitten with the spirit of giddiness and fury, for no other cause, save only because they cannot abide the rising of the sun of righteousness. Adam lived at that time, and he was endued with the true light of understanding, when he lost that divine good thing by desiring to see mor● then was lawful for him. Now if when we are drowned in blindness, and being thus humbled of the Lord, we do yet nevertheless flatter ourselves in our darkness, and set our frenzy sense and understanding against the heavenly wisdom, it is no marvel if God's vengeance wax heavy upon us, so that we be made double blind.  
This punishment was laid upon the wicked under the law (for jesayas is sent to make blind the old people, that in seeing they may not see. Make blind the heart of this people, and aggravate their ears etc. jesaias 6. 9 And the more fully the brightness of the divine light did show forth itself in Christ then in the Prophets, so much the more manifestly & plainly ought this example of making blind to appear: as at this day the noon day light of the Gospel, doth drive the hypocrites headlong into extreme madness.  
40 Certain of the Pharisees had heard▪ They did by and by perceive that they were wounded with that saying of Christ: and yet they seem not to have been of the worst sort. Because those which were his open & deadly enemies did more abhor Christ then that they would adjoin themselves unto him: but these men could abide to hear Christ, but all in vain: because no man is a fit disciple of Christ's, save only he that hath put off himself: from which thing these men are far. Furthermore, this interrogation did spring from indignation, because they thought they had open injury done unto them, if they were reckoned amongst those that are blind: and also it hath a show of a proud contempt of the grace of Christ, together with a mock. As if they should say, Canst not thou therefore become famous without our reproach? Shall we suffer this that thou shalt purchase unto thyself honour, by our shame? And whereas thou promisest new light to the blind, get thee hence and be packing with thy benefit: for we will not pay so dear for our lightning, that thou mayest hereby prove that we have been blind hitherto▪ Hereby it appeareth that hypocrisy is always proud and poisonful. It is a point of pride, in that being content with themselves, they will lose nothing of that which they have: of poysonfulnes, in that when their disease is showed them, they are nettled, as if they were sore hurt, and do chide Christ. Hence cometh the contempt of Christ & of the grace which he offereth. There is great force in this word (also): because their meaning is, that although all the rest be blind, yet is it unmeet that they should be reckoned amongst the common sort. It is a vice too familiar with those which are placed above other men, that being almost drunken with pride they do forget that they are men.  
If you were blind. These words may have a double meaning, either that ignorance did somewhat extenuate their fault, unless being manifestly convict they would strive of set purpose against the truth, or that the disease of ignorance which was in them was medicinable, if so be it they would acknowledge it. The words of Christ which we shall have in the fifteenth Chapter, do confirm the former sentence, If I had not come and spoken unto them they should have no sin, etc. But because it followeth here in the text, that they say that they see: to the end the opposites may the better answer one another, this seemeth the better to agree, if you expound him to be blind, who knowing his blindness, doth seek remedy for his disease. After this sort the sum shallbe, if you did acknowledge your grief it should not be altogether uncurable: but now because you think that you are sound, ye continued desperate. When as he saith that they have no sin, which are blind, he doth not so excuse ignorance as if it were innocent and without the guiltiness of a fault: his meaning is only that it is a ready remedy for the disease when it is thoroughly perceived: because when the blind man is desirous to be delivered, God is ready to help him. And they are uncurable, who being amazed in their miseries, do despise the grace of God,   

Chap. 10.  
1 VErily, verily I say unto you, he that entereth not into the sheepfold by the door, but climbeth up some other way, he is a thief and a robber.  
2 And he that entereth in by the door, he is the shepherd of the shrepe.  
3 Unto him the porter openeth, and the sheep hear his voice, and he calleth his own sheep by name, and leadeth them out.  
4 And when he hath sent out his own sheep, he goeth before them, and the sheep follow him: because they know his voice.  
5 But a stranger do they not follow, but fly from him: because they know not the voice of strangers.  
6 This similitude spoke jesus unto them: and they understood not what these things were which he spoke unto them.  
1 Verily, verily I say unto you. Because Christ had to deal with the Scribes and Priests who were accounted the pastors of the Church: if he would have his doctrine received, it was requisite that they should be despoiled of the honour of this title. And furthermore, the small number of those that believed might have much discredited his doctrine. Therefore he avoucheth that they are not all to be accounted shepherds or sheep, which usurp an outward place in the Church: but that the lawful pastors are known from the reprobate, & the true sheep are known from the false by this mark, if he be the only mark whereat they do all aim, the beginning and the end. This admonition hath been for all ages profitable, and is at this day most necessary.  
There is no plague more hurtful to the church, then when wolves creep in, in shepherds clothing. We know also what great occasion of offence it giveth when bastards or degenerate Israelites, do boast themselves to be the children of the Church, and under this colour do mock the faithful. The Church hath been almost throughout all ages subject to both these evils: but there is at this day nothing which doth more trouble the ignorant and weak, then when they see the greatest enemies of the Gospel have the sanctuary of GOD in possession. For they are not easily persuaded that that is the doctrine of Christ, which the Pastors of the Church do so valiantly and stoutly gainstand.  
Again, because the greater part is led about through divers errors by false doctrines, whilst every one of them looketh unto and waiteth for another, no man almost suffereth himself to be brought into the right way. Therefore unless we will wilfully lay open ourselves unto Wolves and thieves, we must take good heed that we be not deceived with visured Pastors or sheep. The name of the Church is honourable, and that for good causes: but the more reverence it deserveth, the more diligently must we mark the difference between the true Church and the false. Christ doth in this place flatly deny that those are to be accounted pastors, which boast themselves to be such, or that those are to be accounted sheep which make boast of the outward marks. He speaketh of the jewish Church: and ours is not much unlike unto it in this respect. We must also mark the end of his purpose, whereof I have spoken: namely, that weak consciences be not afraid or faint, when as they see those enviously bend against the Gospel, who reign in the Church in steed of Pastors, that they do not therefore start back from the faith, because they have but a few of the common sort of christians to be their schoolfellows in hearing the doctrine of Christ.  
He that entereth not in. They deal foolishly in my judgement which do subtly discuss every part of this parable. Let it therefore be sufficient for us to hold this sum, that seeing that Christ maketh the Church like to a sheepfold, wherein God gathereth together all his children, he compareth himself to the door, because there is no entrance into the Church, save only through him. Hereupon it followeth that those are good shepherds, which lead men straightway unto Christ: that those are truly gathered into God's sheepfold, that they may be reckoned in his flock, who addict themselves to Christ alone. And all this is referred unto doctrine. For seeing that all the treasures of wisdom and knowledge are hid in Christ Col. 2. 3. He which turneth aside from him unto any other, doth neither keep the way, nor enter in by the door.  
Now whosoever will not refuse to have Christ to be his teacher, he shall easily acquit himself of that doubt (which maketh so many to stand in doubt) which is the church, and who are to be heard in steed of shepherds. For if those who are called shepherds do assay to lead us away from Christ, we must fly from them, as Christ commandeth us, as from thieves and wolves: neither must we link ourselves or have any fellowship with any other flock, save with that which consenteth together in the pure faith of the Gospel. For this cause Christ exhorteth his disciples, to separate themselves from the unbelieving multitude of all the whole nation, that they do not suffer themselves to be ruled by the wicked Priests, and that they permit not themselves to be deluded with vain names.  
3 To him the porter openeth. If any man list to understand God, I do not gainstand him. Yea Christ seemeth in this place to set the judgement of God against the false opinion of men, in allowing pastors: as if he should say, the world truly doth for the most part delight in some, and doth willingly honour them: but God in whose hand the government is, doth acknowledge and allow none other save those which lead his sheep this way. In that he saith, that the sheep are called by name, I refer it unto the mutual consent of faith: because the scholar and the teacher are coupled together with one spirit of God, that the teacher may go before, the scholar may come after. Whereas some do think that the private knowledge which the shepherd ought to have of every particular sheep, is hereby expressed, I know not whether it be firm enough or no.  
4 Because they know his voice. Although he speak in this place of the ministers, yet will he not so much have them heard, as God when he speaketh by them. For we must mark the exception which he putteth, that he alone is a faithful pastor of the Church, who governeth his sheep under Christ his guiding. And we must note the reason, why the sheep are said to follow: because they know to discern the shepherds from wolves by the very voice: This is the spirit of discretion whereby the elect do know the truth from the false inventions of men. Therefore in the sheep of Christ, there goeth before the knowledge of the truth: then there is added thereunto an earnest desire to obey, that they may not only know what is truth: but receive the same with all their heart. And he doth not only commend the obedience of faith for this cause, because the sheep do come quietly together when they hear the shepherds voice: but also because the do not give care to strange voices, neither are they scattered abroad when any man calleth them or rebuketh them.  
6 This similitude. Behold why they did refuse the light of Christ, being pute up with the light of wisdom: for they are over dull in a matter not very hard. In these words, They understood not what those things 〈◊〉, etc. the reading is divers amongst the Grecians, some books have it word for word, They understood not what things he spoke. The other which I have followed is more perfect, although the sense come all ●o one end. The third is, that they did not acknowledge him to be the son of god, who spoke of himself: but this is not used very much.  
7 Therefore jesus said unto them again, verily▪ verily I say unto you, that I am the door of the sheep.  
8 All which came before me, are thieves and robbers▪ but thy sheep 〈◊〉 not them.  
9 I am the door: if any man enter in by me, he 〈◊〉 saved: and he shall go in, and go out, and shall find pasture.  
10 The thief cometh not, save only to steal, and kill, and destroy, I came that they may have life, and that they may have it more abundantly.  
7 I am the door. Unless this exposition had been added all the whole speech had been allegorical. Now doth he more plainly expound that which was the chiefest thing in the similitude▪ when he affirmeth that he is the door of the sheep. And the sum is this (as we have said) that the head of all the spiritual doctrine wherewith souls are fed, is contained in him. Whereupon Paul one of the shepherds. 1. Cor. 2. 2. esteemed not to know any thing save jesus Christ. For these words import as much, as if Christ had testified that it was he alone unto whom we must be gathered. Therefore he biddeth all those that desire to be saved, come unto him. Whereby he giveth us to understand, that all their labour is but lost, whosoever do strive to come unto God leaving him: because there is but one gate that standeth open, and all other entrances whatsoever are stopped.  
8 All which came before me. It is word for word, All how many soever. And those which restrain this unto judas of Galilee and such, miss the mark in my judgement very much, and are far from Christ his meaning. For he doth generally set all false doctrines against the Gospel, and all false Prophets against the godly teachers.  
Moreover, this sentence is extended even unto the Gentiles and that not unfitly, that whosoever from the beginning of the world have professed themselves to be teachers, and have not studied to gather the sheep unto Christ, they have abused this title to destroy souls. This doth in no ease appertain unto Moses & the Prophets, who did only intend this, to establish the kingdom of Christ. For we must note, that in the words of Christ, contrary things are conferred together. But there shall be so small disagreement found between the law and the Gospel, that the law is nothing else but a preparation unto the Gospel.  
To conclude, Christ doth testify that all doctrines whereby the world was led away from him, were so many deadly plagues: because without him there is nothing but horrible scattering abroad. In the mean season we see what account God maketh of antiquity, & what account we ought to make thereof so often as it is, as it were, set against Christ, For least any man should be moved, because there have been teachers in all ages, who have cared for nothing less, then to direct men unto Christ, Christ himself doth expressly set down, that it skilleth not how many such there have been, or how long ago it was since they began to come abroad, because this is to be considered, that there is but one only gate, which being left, they are thieves which dig through the walle● or make holes.  
But the sheep heard them not. He doth now more plainly confirm that, which he spoke even now, under the form of an allegory: namely, that they were not of the Church of God, which were led away out of the way by seducers. This is said for this cause first, lest when we see a great multitude of those, which go astray, we should delight to perish by their example: and secondly, lest we stumble when God giveth the reins unto seducers to deceive many. For doubtless this is no small comfort, or slender matter of hope, when as we know that Christ hath always defended his sheep amongst manifold invasions and lyings in wait of wolves and robbers, with his faithful aid, lest any one should fall from him. But here ariseth a question, when a man beginneth to be of the flock of Christ. For we see many wander through the desert, and go astray during the most part of their life, which are at length gathered unto the fold of Christ. I answer, that the word sheep is taken two manner of ways in this place: when Christ shall say hereafter, that he hath yet other sheep, he comprehendeth all the elect of God, who were then nothing like unto sheep: he doth now understand the sheep which are marked with their shepherds mark. We are by nature nothing less than sheep, who are rather borne Wolves and Lions until the spirit of Christ do tame us, and make us of wild beasts and untamed beasts, meek sheep. So that according to the secret election of God, we are already in his heart sheep, being not yet borne: we begin to be sheep in ourselves, by that calling, whereby he gathereth us into his sheepfold.  
Now, as for those that are called to be of the number of the faithful, Christ affirmeth that they clean faster unto him, then that they can be carried about with every blast of new doctrine. If any man object, that even those which had addicted themselves unto Christ may err, and that that is proved by often experience, and that this function is not in vain enjoined a good pastor, Ezech. 34. ver. 12. to gather together the dispersed sheep: I confess indeed that this ●alieth out oftentimes, that those which have been of the household of faith, may be estranged for a time: but this is not contrary to Christ's meaning: because in as much as they err, they do after a sort cease to be sheep.  
Christ meaneth thus much simply, that although all the elect of God be tempted with innumerable errors, yet are they retained in the obedience of pure faith, lest they should be laid open as a pray unto Satan & his ministers, And this is no less a wonderful work of God, when he gathereth together again the sheep which are a little wandered, then as if they should still continue shut up in the sheepfold. That is always and without end true, that they are not ours, which go out from us. 1. john. 2. 19 but that those which are of us, do continue with us until the end. And this place ought to make us greatly ashamed. First in that we are so little acquainted with our shepherds voice, that there are scarce a few which do coldly mark the same: and secondly, in that we are so slow and sluggish to hear the same▪ I speak of the good who are at least way tolerable: for a great many of those which boast themselves to be the Disciples of Christ, do frowardly kick against him.  
Furthermore, in that so soon as the voice of any stranger doth sound we are carryied hither and thither: this inconstancy and lightness doth sufficiently bewray us how little we have profited in faith. But and if the number of believers be smaller than is to be wi●●ed, and secondly, if many of a few do oftentimes fall away: the godly teachers have a comfort whereon they may stay themselves, that they are heard of the elect of God, who are the sheep of Christ. It is our duty to do our endeavour diligently, and by all means to go about this, that all the whole world may grow together into the unity of faith, if it can be possibly brought to pass: in the mean while let v● be content with our number.  
● If any man enter in by me. An excellent comfort for the godly, that so soon as they have once embraced Christ, they hear that they are without danger. For Christ promiseth unto them safety and prosperous estate. Secondly he expresseth two parts and points, that they shall go safely whither soever they have need: and secondly, they shall be fed to the ●ull. By going in and coming out, the Scripture doth oftentimes signify unto us all the actions of life▪ as we say in French Aller et venir, for to be conversant. Therefore there is a double commodity of the Gospel set forth unto us in these woordes● that our souls shall find food in it, which do otherwise pinc away through hunger, & are only fed with wind: and secondly that it shallbe unto us a faithful fortress and strong hold against the invasions of wolves and thieves.  
10 For the thief cometh not: By this saying Christ doth as is 〈…〉, least the ministers of Satan do environ us before we be aware, and are drowsse. For our too great security causeth us to stand open and naked on every side unto false doctrines. For whence cometh so great credulity, and light belief, that they who ought to remain steadfast in Christ are carried about through many errors, save only because they do not so beware and take heed of such false teachers as they ought? Furthermore, our unsatiable curiosity is so delighted in new and strange inventions of men, that we run wilfully like mad men unto wolves and thieves. Therefore it is not without cause that Christ doth testify that false teachers, how flatteringly soever they do insinuate themselves▪ do: always offer deadly poison, to the end we may be the more bend to drive them away. Like unto this is the admonition which Paul giveth. Collos. 2. 8. Take heed lest any man spoil you through philosophy, etc.  
I am come. another similitude, for seeing that Christ hath hitherto called himself a gate: and those true sheephe ardes which gather their sheep unto this gate: he doth now take upon himself the person of a shepherd, and doth indeed affirm that he is the only shepherd, so that this honour and title doth properly appertain unto none other. For how many faithful shepherds of the Church soever therebe, yet because he raiseth them up, furnisheth them with necessary gifts, governeth them with his spirit, worketh in them, they do no whit hinder him from being the only governor of his Church, and being the only most excellent pastor. For although he use their ministery, yet doth he not cease from executing the office of a pastor by his power: and also they are masters▪ and teacher's, so that they take nothing away from his dignity and office.  
Furthermore, this word shepherd, when it is applied unto men it is subal●●rnum (as they call it) or placed under another. And Christ doth so impart his honour unto his ministers, that he doth yet notwithstanding remain the only shepherd as well of them as of the whole flock. Now when as he saith, that he came that the sheep may have life, his meaning is, that they are only subject to be carried away and devoured by thieves and wolves, which keep not themselves under his sheephook. And to the end he may make them the more bold, he affirmeth that life is continually by little and little increased and confirmed in those, which do not departed from him. And truly the more that every man goeth forward in faith, the ●igher he cometh unto the perfection of life, because the spirit 〈…〉 in him which is life.  
11 I am the good 〈…〉 good sheep heard layeth down his life for his sheep.  
12 But an 〈…〉 that is not the shepherd, whose the sheep are not see●th the wolf coming▪ and forsaketh his sheep, and flieth: and the wolf catcheth them, and 〈◊〉 them.  
13 But the 〈…〉 and careth not for his sheep.  
14 〈…〉  
15 As the father knoweth me, and I know the father, and I say down my life for my sheep.  
11 A good shepherd layeth down his life. He declareth by that singular affection which he beareth toward his sheep how truly he showeth himself a shepherd toward them. Because he is so careful for their safety, that he spareth not his own life: whereupon it followeth that they are more than unthankful, and an hundredth times worthy to perish and to be laid open unto all manner of harm, who refuse to be kept by so bountiful, loving a shepherd. Furthermore, that is most true which Augustine saith, that in this place is set before us, what is to be desired, what is to be fled, and what is to be suffered in the government of the Church. There is nothing more to be desired, then that the Church may be governed by good and careful shepherds. Christ doth profess that he alone is a good shepherd, who first by himself and secondly by his instruments doth make the Church sound and safe. Therefore so often as things are set in good order, and fit men are made governors, there Christ playeth the shepherd in deed. But there be many thieves and Wolves, who having on shepherds, visures do wickedly despearse the Church: Christ affirmeth that such are to be fled, by what name or title soever they be called, and howsoever they vaunt and brag of their name. If the Church could be purged of hirelings, it should be in better case: but because by this means the Lord doth exercise the patience of his faithful children, and we are also unworthy of that singular benefit, that Christ should appear unto us in sincere pastors: they are to be suffered, howsoever they be not allowed, and do mislike us for good causes. By hirelings understand those who retain and keep back pure doctrine, and which do rather preach the truth by occasion then of any true zeal, as saith Paul. Phil. 1. 15. Such men are to be heard although they do not serve Christ faithfully. For like as Christ would have the Pharisees hard, because they did sit in Moses his chair. Mat. 23. 3. so must we give this honour unto the Gospel, that we despice not the ministers thereof, although they be not very good. And because every little offence doth make the gospel unsavoury in our taste, lest such daintiness do hinder us, let us always remember that which I said before, that if the spirit of Christ be not of such power and force in the ministers, that he do openly show himself in them to be a shepherd, then are we punished for our sins: and tha● in the mean season our obedience is tried.  
12 But the hireling and he that is not the shepherd. Although Christ doth challenged the name of a shepherd to himself alone, yet doth he secretly grant that it is in some respect common to the instruments in whom he worketh. For we know that many after Christ, were not afraid to shed their blood for the safety of the Church, neither did the prophets which were before Christ's coming spare their lives. But in his own person he setteth before us an absolute example, that he may prescribe a rule unto his ministers. For how filthy and shameful is our slothfulness, if our life be more precious unto us then the safety of the church▪ before which Christ did not prefer his own life? And that which is said in this place of giving the life for the sheep, is as a sure and principal sign of fatherly affection. Christ his meaning was first to testify unto us how singular a token of his love towards us he showed in his death: and secondly to provoke all his ministers to follow his example. Notwithstanding we must note the difference between them and him, that he gave his life for the price of satisfaction: he shed his blood to purge our souls: he offered his body for a sacrifice whereby he might purge our sins, and pacify God's wrath which was stirred up against us. But there can be no such thing in the ministers of the gospel, who have all need to be purged, and whose sins are cleansed by that only sacrifice, and are reconciled unto God. But Christ disputeth not in this place of the efficacy of his death, or fruit thereof, that he may compare himself with others: but that he may declare how he was affected toward us: and secondly, that he may invite others to follow his example. In sum, as it was proper to Christ to purchase life unto us by his death, and to perform whatsoever the Gospel doth contain: so it is the common office of all pastors, to defend the Gospel and doctrine which they preach with the loss of their life, & by sealing the doctrine of the gospel with their blood, to testify that they teach not in vain, that Christ hath purchased life for them and others. Notwithstanding here may a question be moved whether he is to be accounted an hireling or no, which doth avoid the invasion of the wolves for what cause soever he wil This question was handled in times past as if it had been in the present matter, when the Tyrants did cruelly rage's against the Church. Tertullian and others in my judgement, were too severe in this point. The moderation which Augustine useth is far better, who doth so suffer Pastors to fly, if they do rather provide for the common safety by their flying, then betray the flock committed unto them by forsaking it. And he showeth that this is done when as the Church is not destitute of ●it ministers, and the enemies do seek the pastors life so particularly, that his absence may mitigate their madness. But & if the danger be common, & it be rather to be feared, lest the shepherd be thought to fly not for any will he hath to provide, but for fear lest he lose his life, he affirmeth that that is in no case lawful: because the example of his flight shall do more harm, than his life can do good hereafter. Let any man that is disposed, read the hundredth and fourscore Epistle written unto Honoratus the Bishop. In this respect it was lawful for Cyprian to fly, who was so little afraid of death, that he did valiantly refuse to redeem the life which was offered unto him, by traitorous denial. Only we must hold this, that the Pastor must prefer his flock, and consequently every particular sheep, before his own life.  
Whose the sheep are not. Christ seemeth in this place to make all men hirelings without exception, besides himself alone. For seeing that he is the only shepherd, it is not lawful for any of us to call the sheep which he feedeth his own. But let us remember that those, which are moved with the spirit of Christ, do account that their own, which is their heads: and that not to the end they may usurp unto themselves power, but that they may faithfully keep that which is committed unto them. For he that is truly joined unto Christ, will never account that strange unto him, which was so dear unto Christ. That is it which he saith afterward, that the hyroling doth 〈◊〉 because he careth not for the sheep: as if he should say, that he is not touched though the flock be scattered, because he thinketh that it doth nothing appertain unto him. For he that regardeth the hire and not the flock, how craftily soever he deal in time of the quiet estate of the Church, he will at length show some manifest token of his falsehood, when he is to encounter with the adversary.  
14 And I know my sheep. He doth again commend his love toward us in the former member: for knowledge ariseth of love, and carrieth with it a care: notwithstanding he doth also give us to understand, that he careth not for those which do not obey the Gospel, as he repeateth in the second member, and confirmeth that which he said before, that his sheep do also know him.  
15 As the father knoweth me. It is not appertinent, neither is it expedient to enter into these thorny speculations, how the father knoweth his wisdom: because that Christ doth simply make himself the mean between God and us in as much as he is the bond of our conjunction with him: as if he should say, that it is as unpossible that he should forget us, as that the father should cast him off, or despice him. In the mean season he requireth a mutual duty of us: because like as he bestoweth all that ability which he receiveth of the father to defend us, so will he have us to be obedient, dutiful, and wholly addicted unto himself: like as he is wholly the fathers and referreth all unto him.  
16 And I have other sheep, which are not of this fold: th●●● must I also bring, and they shall hear my voice, and there shall be one sheepfold and one shepherd.  
17 Therefore doth the father love me, because I lay down my life, that I may take is again.  
18 No man taketh it from me, but I lay it down of myself: I have power to lay it down, and have power to take it again. This commandment have I received of my father.  
16 I have other sheep. Although some men do refer this unto all in general, as well of the jews as of the Gentiles, who were not as yet the Disciples of Christ: yet do I not doubt but that he had respect unto the calling of the Gentiles. For he calleth the gathering together of the old people a sheepfold, which being taken from the other people of the world, did grow to be the peculiar people of God and to be one body▪ For God had so adopted unto him the jews, that he did appoint unto them rites and ceremonies as certain bounds, lest they should be mixed with the unbelievers. Although the free covenant of eternal life made in Christ, was the door of the fold. Therefore he calleth those, other sheep, which had not the same mark, but were of another sort. The sum is, that the pastoral office of Christ is not shut up within the corners of jury, but that it reacheth father.  
That which Augustine saith is true in this place, as within the Church there be many wolves, so without there by many sheep: but it agreeth not in all points with this place: where the outward face of the church is entreated of: because the Gentiles who were for a time strangers, were at length brought unto the kingdom of God together with the jews. Notwithstanding I confess that it agreeth in this point, because Christ calleth the unbelievers sheep, who could be accounted nothing less in themselves then sheep. And he doth not only by this word teach what they shallbe, but he doth rather refer it unto the hidden election of the father, because we are sheep unto God, before we can perceive that he is our shepherd: like as in another place it is said that we were his enemies at such time as he loved us Rom. 5. 9 10. In which respect Paul doth also say that we were known of God before we knew him. Gal. 4. 9  
Them also. His meaning is, that the election of God is steadfast and sure, so that nothing can perish which he will have to be saved. For calling did at length in his time reveal the secret counsel of God, whereby men are ordained unto life: and certainly it is effectual, whilst that he doth regenerate unto himself by his spirit, those to be his sons, who were before begotten of flesh & blood. Notwithstanding here ariseth a question how the Gentiles were brought to be gathered unto the jews. For it was not meet that the jews should cast away the covenant which god had made with the father's that they might offer themselves to serve Christ▪ & again, that it was not convenient that the Gentiles should take upon them the yoke of the law, that being engrafted into Christ they might become companions of the jews. Here must we mark the distinction between the substance of the covenant and the external additions. For the Gentiles could by no other means submit themselves unto the faith of Christ, save only by embracing that eternal covenant, wherein the salvation of the world was grounded. By this means were the Prophecies fulfilled: Strangers shall speak the language of Canaan, isaiah 19 18. And again, seven Gentiles shall catch hold on the cloak of one jew, and shall say, we will walk with you▪ Zach. 18. 23. And again, they shall come from far, and go up into the mount Zion. And therefore was Abraham called the father of many nations. Gen. 17. 5. because they should come from the East & West which should sit down in the kingdom of God with him. Mat. 8. 11. And as touching the ceremonies, they are the middle wall which Paul saith was taken away. Ephe. 2. 14. So that we were joined unto the jews into the unity of faith as touching the substance: and the ceremonies were abolished, lest there should be any thing which might keep them back from joining hands with us.  
And there shall be one flock. That is, that all the children of god may grow into one body▪ as we do all confess one catholic faith, and one body must of necessity have one head only. There is one God (saith Paul) one faith, one baptism. Therefore we must be one as we are called into one hope. Eph. 4. 4. And although this stock doth seem to be divided into divers folds, yet are the faithful which are dispersed throughout the whole world enclosed with common hedges: because the 〈…〉 is preached unto all, the same sacraments are in use, there is the same form of prayer, and those things which are requisite in the profession of faith. Mark the means whereby the flock of God is gathered together: namely, when there is one shepherd of all, and his voice is heard. The meaning of which words is this, when as the Church is subject to Christ alone, is subject to government, and taketh heed unto his doctrine, then is the estate thereof well ordered. If the Papists can show us any such thing amongst them, let them enjoy that title of the Church whereof they boast so much, but and if Christ be silent there, his Majesty be trodden under foot, his holy ordinances be mocked: what other thing is their unity, but a devilish conspiracy, which is worse and more execrable than all disorder and flattering abroad? Therefore let us remember that we must always begin at the head. For which cause, when as the Prophets do describe the restoring of the church, they do always join David the king with God as if they should say, that there is neither any church, where God doth not reign, neither any kingdom of God, where the honour of a shepherd is not ascribed unto Christ.  
17 Therefore doth the father love me. There is an other higher cause for which the father loveth the son. For the voice was not heard in vain from heaven. That he was the well-beloved son in whom God was well pleased. Mat. 3. 17. But because he was both made man for our sake, and the father loved him to this end that he might reconcile us unto himself: it is no marvel that he doth affirm that he is loved therefore: because our salvation is more dear unto him, than his own life. And this is a wonderful commendation of God's goodness toward us, and such as ought worthily to cause us to love him wholly, in that he doth not only power upon us the love which is due to his only son, but referreth it unto us as unto the final cause. And truly Christ had no need to put upon him our flesh, that in it he might be beloved, but that by redeeming us, he might be a pledge of his father's mercy.  
That I may take it again. Because the death of Christ whereof the Disciples heard, might make them not a little sorrowful, yea might greatly shake their faith, he comforteth them with the hope of his resurrection which should immediately ensue: as if he should say, that he would not die upon this condition, that he may be swallowed up of death, but that he may rise again a conqueror straightway. And we must at this day so think upon the death of Christ, that we do therewithal remember the glory of his resurrection. So that we do acknowledge him to have been life, because having entered into combat with death, he hath overcome the same mightily, and triumphed victoriously.  
18 No man taketh it from me. The other comfort wherewith the disciples may uphold themselves in the death of Christ is this: that he dieth not against his will, but doth willingly offer himself for the safeguard of his ●●ocke. Furthermore, he doth not only deny that men have power to put him to death, save only in as much as he will suffer them: but he doth also exempt himself from all manner force of necessity. We stand in another state, who must of necessity die, because of sin. Christ himself was also borne a mortal man: but this was voluntary submission, and not any bondage laid upon him by some other. Therefore Christ's intent was to fortify his disciples, lest that seeing him shortly after carried away to be put to death, they should have been discouraged, as if he had been oppressed of his enemies: but that they might acknowledge that he did die to redeem his flock, through the wonderful providence of God. There is a continual profit in this doctrine, that the death of Christ is a continual sacrifice for our sins therefore: because it was a voluntary sacrifice, according to that saying of Paul, Rom. 5. 19 These words, I lay it down of myself, may be expounded two manner of ways, either that Christ putteth his life from him, he himself remaining perfect (as if any man should put off his clothes) or that he dieth of his own accord.  
This commandment. He calleth us unto the eternal counsel of God the father, to the end we may know that he was so careful for our salvation, that he gave us his only son, how great soever he be. And Christ himself, who came into the world that he might show himself, obedient unto the father, showeth that this is the only mark whereat he aimeth in all things, to provide for us.  
19 There was a dissension therefore again amongst the jews for these sayings.  
20 And many of them said, he hath a Devil, and is mad▪ why do ye hear him?  
21 Othersome said, these are not the words of one that hath a Devil: can a Devil open the eyes of the blind?  
22 And it was at Jerusalem the feast of the dedication, and it was winter.  
23 And jesus walked in the Temple, in the porch of Solomon.  
24 Therefore the jews compassed him about, and said unto him. How long dost thou hold our soul in doubt? If thou be Christ tell us freely.  
25 jesus answered them, I have told you, and ye believe not: the works which I do in my father's name these testify of me.  
26 But ye believe not because ye are not of my sheep, as I said unto you,  
27 The sheep which are mine, do hear my voice: and I know them, and they follow me.  
28 And I do give unto them eternal life, and they shall not perish for ever: neither shall any man take them out of my hand.  
29 My father which hath given them me, is greater than all; and no man can take them out of my hand▪  
30 I and the father are one.  
19 There was a dissension. This was the fruit of Christ his Sermon, that he gathered unto himself some disciples: but because his doctrine hath also many adversaries, there ariseth thereupon a dissension, so that they are divided amongst themselves, who were before as it were one body of the Church. For they did all with one consent profess, that they worshipped the God of Abraham, and followed the law of Moses.  
Now so soon as Christ doth appear, they begin to disagree because of him. If that had been a true profession, Christ (who is the principal bond of charity, & whose office it is to gather together those things which are scattered abroad) should not have broken their agreement. But he did discover the hypocrisy of many by the light of his gospel, who under a false colour did boast that they were the people of God. Even so at this day the frowardness of many, doth cause the Church to be troubled with dissension, and contentions to wax who●. And yet those which trouble the peace, do lay the blame upon us, and call us Schismatics and contentious persons. For the Papists do chief lay this crime to our charge, that our doctrine hath disturbed the quiet estate of the Church. But and if they would meekly submit themselves unto Christ, and yield unto the truth, all motions should shortly be pacified. But seeing that they do fret and fume against Christ, and will not suffer us to be quiet upon any other condition, unless the truth of God be extinguished, and Christ be banished from his kingdom, they do unjustly burden us with the crime of dissension, which all men see is to be imputed unto them.  
It is to be lamented truly that the Church is pulled in pieces with inward and civil discord: but it is better that there be some which separate themselves from the wicked, then that all do agree together in the contempt of God. Therefore we must always in divisions mark who those be which depart from GOD and his pure doctrine,  
20 He hath a Devil. They slander Christ with as odious a slander as they possibly can, that all men may be afraid, and refuse to hear him. For the wicked, do furiously, and with shut eyes, break out into the proud contempt of God, lest they be compelled to yield unto him, yea they provoke others unto the like madness, that no word of Christ may be heard with silence. But the doctrine of Christ is well enough able, to defend itself against all slanders. And this do the faithful mean by their answer, when as they say that these are not the words of one that hath a Devil. For it is as much as if they should require that judgement might be given according to the thing itself. For the troth (as the proverb is) doth sufficiently defend itself. And this is the only aid and stay of our faith, that the wicked shall never be able to bring to pass, but that the power and wisdom of God shall shine in the gospel.  
2● And it was at jerusalem the feast of the dedication. As if he should say, innovations: because the temple which was polluted, was consecrated again by means of judas Machabeus: and then was it ordained, that there should be a yearly feast and famous day of the new dedication: that they might, remember the grace of God, which made an end of Antiochus his tyranny. And Christ appeared then according to his custom in the Temple, that his preaching might bring forth greater store of fruit in a great assembly of men. The Evangelist calleth salomon's porch the temple: not that it was the sanctuary, but only an appurtenance of the temple. Neither doth he mean the old porch which was sometimes built by Solomon (which was quite pulled down by the Chaldeans) but that which peradventure first the jews when they were returned from the captivity of Babylon, had called by that name, being built according to the pattern of that old one, that it might have the greater dignity: and secondly Herode the builder of the new temple.  
24 Therefore the jews did compass him about. It is questionless that they did subtly set upon Christ at least those that were the principal authors of this counsel & purpose. For the common people might without fraud desire, that jesus would make it openly known, that he was sent of God to be a deliverer: but some there were which did go about craftily and captiously to stir up this voice in the multitude, that he might either be murdered in the tumult, or else that the Romans might lay hands upon him. Whereas they complain that they stand in doubt, they do thereby pretend that they did so vehemently desire the promised redemption, that the desire of Christ doth continually trouble & molest their minds. And this is the true affection of godliness, that that can no where else be found, which can satisfy our minds and truly pacify them, save only in Christ, as he himself saith, Come unto me, all ye that are weary and loaden, and I will refresh you, and your souls shall find rest▪ Mat. 11. 28.  
Therefore those that come unto Christ must be so prepared, as these men do feign themselves to be. But they do undeservedly accuse Christ, as if he had not hitherto established their faith: for they themselves were to blame that they had not attained unto sound and perfect knowledge of him. But this is a perpetual thing amongst the unbelievers, that they had rather waver to and fro, then be grounded in the certain and sure word of GOD. So we see at this day many men, who seeing, they shut their eyes of their own accord, they do spread abroad the clouds of their doubting, whereby they may darken the clear light of the Gospel. And also we see many light spirits, who flying through frivolous speculations, do find no certain station and resting place during their whole life. When as they desire Christ to make himself known openly or freely, and boldly, their meaning is that he do not insinuate himself any longer, ouerthwa●ly, and as it were by certain long circumstances. So that they accuse his doctrine of obcuritie, which was notwithstanding plain and shrill enough, unless it had fallen amongst deaf men. This history teacheth us that we cannot escape the deceits and slanders of the wicked, if we be called to preach the Gospel. Wherefore we must watch diligently, & not be moved herewithal as with some new matter, when the same shall befall us, which befell our master.  
25 I have told you. The Lord doth not dissemble that he is Christ, and yet notwithstanding he doth not teach them as if they were apt to learn: bot doth rather cast in their teeth their malice and wickedness, wherein they were become obstinate: because they had profited nothing hitherto, being taught by the word and works of God. Therefore he blameth them for that, that they did not know him, as if he should say, my doctrine is easy enough to be understood of itself: and you are in the fault, because you do wickedly and maliciously resist God. He doth afterward speak of works, that he may prove that they are guilty of double stubbornness. For besides his doctrine, they had an evident testimony in his miracles, unless they had been unthankful unto God. Therefore he repeateth that twice, that they did not believe, that he may manifestly prove unto them, that they are wilfully deaf, when they should hear his doctrine, and blind, when they should behold his works, which is a token of extreme and desperate wickedness. He saith that he hath done works in the father's name, because this was the end thereof, that he might make the power of God known by them: whereby it might be made manifest that he came from God.  
26 Because you are not of my sheep. He showeth an higher cause why they do neither believe his miracles, nor doctrine: namely, because they are reprobates. And we must note Christ his purpose. For because they did boast that they were God's Church, lest their unbelief should any whit discredit the Gospel, he pronounceth that the gift of believing is special, and truly it is necessary that men be known of God that men may know him, as saith Paul, Galat. 4. 9 Again, it must needs be that those whom God regardeth not, must always continue turned away from him. If any man murmur and say, that the cause of unbelief is in God, because it is in his power alone to make sheep: I answer that he is free from all fault, seeing that men do only of voluntary wickedness reject grace, God doth purchase unto himself so much credit as is sufficient: but wild beasts do never wax tame, until such time as they be changed into sheep by the spirit of God. They that are such shall in vain assay to lay the blame of their fierceness and wildness upon God, which is proper to their nature. In sum, Christ giveth us to understand, that it is no marvel if there be but a few that obey his gospel, because they are cruel and untamed beasts, whosoever are not brought unto the obedience of faith by the spirit of God. Wherefore it is an unmeet and absurd thing, that the authority of the gospel should depend upon the faith of men: but rather let the faithful consider, that they are so much the more bound unto God, because whereas others do continue in blindness, they are drawn unto Christ by the illumination of the spirit. Moreover, the ministers of the gospel have in this place wherewith they may comfort themselves, if their labour be not profitable to all men.  
27 My sheep. He proveth by an argument drawn from contraries that they are not sheep, because they obey not the Gospel. For God doth call those effectually whom he hath chosen: so that Christ's sheep, are tried by faith And truly this name sheep is therefore given unto the faithful: because they submit themselves unto God to be governed by the hand of the chief shepherd, and having laid away their former wildness, they show themselves easy to be guided and obedient.  
This also is no small comfort for godly teachers, that howsoever the greater part of the world doth not hearken unto Christ, yet hath he his sheep, whom he knoweth, and of whom he is known again. Let them endeavour so much as in them lieth to bring the whole world unto Christ his sheepfold: but when it falleth not out as they would wish, let them be content with this one thing▪ that those shallbe gathered together by their diligence, who are sheep. The rest I have expounded before.  
28 And they shall not perish for ●uer. This is an uncomparable fruit of faith, that Christ commandeth us to be sure, certain, & void of care, when as we are gathered into his sheepfold by faith. But we must also note unto what prop this certainty leaneth: namely, because he will be a faithful keeper of our salvation: for he doth testify that it is in his hand. And if sobeit this be not yet sufficient he saith that it kept is safe by the power of the father. An excellent place, whereby we are taught that the salvation of all the elect is no less sure, than the power of God is invincible▪ Furthermore, Christ would not speak this rashly and in vain: but his meaning was to make unto his a promise, which may remain surely fixed in their minds. Therefore we gather that this is Christ his drift in these words, that the faithful and elect may be sure of their salvation. We are compassed about with strong enemies, and so great is our weakness, that we are not far from death every moment: yet because he is greater (or mightier) then all, which keepeth that which is committed unto him to keep in our behalf, there is no cause why we should fear, as if our life were in danger: we do also gather hereby how vain the hope and confidence of the Papists is which leaneth unto free-will, unto their own power, and unto the merits of works. Christ doth teach those that be his far otherwise, that they remember that they are in this world as in the midst of a wood amongst many robbers: and that beside that they are unweaponed, and always as a pray, they do also acknowledge that they have the matter of death shut up in them: so that they do walk in safety, trusting unto the keeping of God alone. Finally, our salvation is therefore certain and sure, because it is in the hand of God, because our faith is both weak, and we are too too ready and bend to fall. But God who hath taken us into his hand, is strong enough, so that he is able to drive away all the engines of our enemies with the breath of his mouth alone. It is profitable for us to look unto this, lest the fear of temptations do discourage us. For Christ did intend to show some means, how the sheep might be safely conversant amongst wolves.  
And no man can take them out of my father's hand. The copulative is here put in steed of the illative. For Christ gathereth out of the invincible power of God, that the salvation of the godly is not subject to the will of their enemies: because then must God of necessity be overcome, who hath us under the tuition of his hand.  
30 I and my father are one. His intent was to prevent the scoffs of the wicked: for they might object that the power of God did nothing appertain unto him, so that he might promise unto his Disciples the sure aid thereof. Therefore he doth testify that he and his father are so joined together, that he and his sheep shall never want his aid.  
The old writers abused this place, that they might prove that Christ was consubstantial with the father. For Christ doth not dispute concerning the unity of substance: but concerning the agreement which he hath with the father: namely, that whatsoever Christ doth it is confirmed by the power of the father.  
31 Therefore the jews took up stones again to stone him.  
32 jesus answered them, I have showed you many good works from my father: for which of them do ye stone me?  
33 The jews answered him, saying, we do not stone thee for thy good works sake, but for thy blasphemy: and because thou whereas thou art a man, dost make thyself a God.  
34 jesus answered them, Is it not written in your law, I have said ye are Gods?  
35 If he called them Gods, unto whom the word of GOD was spoken, and the scripture cannot be broken:  
36 Do ye say that he doth blaspheme, whom the father hath sanctified, and sent into the world, because I said, I am the son of God?  
31 Therefore the jews took up stones again. As Godliness doth inflame him with the zeal of God in defending his glory whom the spirit● of God doth govern: so unbelief is the mother of fury: and the Devil doth so prick forward the wicked, that they desire nothing but slaughter. This end and issue doth show with what mind they asked Christ: for the open confession, whereof they feigned themselves to be desirous doth by and by make them mad: and yet notwithstanding it is not to be doubted but that when as they were thus violently carried to oppress Christ, they did it under colour of judgement: as if they did this according to the prescript of the law, where GOD commandeth that false prophets be stoned Deut. 13, 5.  
32 Many good works. Christ doth not only in this place deny that there is any cause why they should thus rage's: but he doth accuse them of unthankfulness, because they did so unjustly recompense God's benefits. He saith that he had deserved well at their hands, not for one work or two only, but that he had been beneficial unto them in many things: Secondly, he proveth unto them that they were not only unthankful unto him, but rather to God, when he calleth himself the father's minister, who hath brought his power to light, that it might be known unto them. For when he saith from the father, his meaning is, that God was the author thereof. The sum is this, God his intent was to be made known unto you by me, he hath bestowed excellent benefits upon you by my hand: try me as much as you will, I have done nothing amongst you, but that which is worthy of thanks and praise. Therefore it must needs be that you will furiously persecute in me now, the gifts of God. And the interrogation is more forcible to prick their consciences withal, then if he had spoken simply affirmatively.  
33 Not for thy good works sake. Howsoever the wicked do make open war with God, yet will they never offend without an honest colour. Therefore when as they rage against the son of God, being not yet content with this cruelty, they do of their own accord accuse him, and make themselves patrons and revengers of God's glory.  
Wherefore it is necessary that a good conscience be unto us a brazen wall, whereby we may be able to beat back the reproaches and slanders, wherewith we are strongly assaulted. For howsoever their wickedness be bravely painted, and howsoever they slander us and cause us to be evil thought of for a time, if we fight in God's cause, he will not deny himself, but will defend his truth. But because the wicked do never want cloaks and colours to burden the servants of God, and there is also added thereunto most hard impudency, so that when they are overcome they cease not to speak evil: we have need of meekness and patience to hold us up and underprop us until the end.  
The scripture referreth this word blasphemy which is generally taken amongst profane writers for every railing, unto God, when any point of his Majesty is derogated and slandered.  
Because thou whereas thou art a man. There be two sorts of blasphemies either when God is despoiled of his own honour, or when any thing is forged upon him which is unmeet for, or contrary to his nature. Therefore they hold and avouch that Christ doth both blaspheme, and commit sacrilege, because he being a mortal man doth usurp to himself God's honour. And this had been in deed a true definition, if Christ had been nothing else but man: they do only offend in this, that they do not vouchsafe to behold his divinity which appeared in the miracles.  
34 Is it not written. He refuteth the crime that was laid to his charge, not by denying that he was the son of God: but by defending that this was well said. Although he doth rather apply this his answer unto the persons, then thoroughly expound the matter itself. For he thought it sufficient for him at this present, to refute their wickedness. He doth rather by the way insinuate, then plainly express in what sense he calleth himself the son of God. And the argument which he useth is not taken from things that are equal, but from the greater to the lesser. The scripture calleth them Gods on whom the Lord hath laid an honourable function: therefore he is far more worthy of this title of honour whom God hath separated, to excel all other men. Whereupon it followeth that they are wrong & malicious interpreters, which admit the former, and do take an occasion of offence in the latter. The testimony which Christ cite this in the Psa. 82. 6. Where God chideth the kings and judges of the earth, who abuse their government and might tyrannously to their own lust, to oppress the miserable, and to commit all manner wickedness. And he upbraideth them, that being unmindful whence they had so great dignity, they do profane the name of God. Christ apply this unto this present matter, that they are called Gods, because they are Gods ministers to govern the world. In the like respect the scripture doth also call the Angel's Gods, because by them the glory of God shineth abroad in the world. We must note this phrase unto whom the word of God was spoken, for his meaning is, that they were appointed by the certain commandment of God. Whence we gather, that empires and goverments did not rashly begin, neither yet through man's error, but that they were appointed by the will of god: because he will have civil order kept amongst men, and have us governed by authority & laws. In which respect Paul saith, Ro. 13. 2. that they rebel against God whosoever do resist the power: because there is no power but of God. If any man object, that other callings are of God also, and that he alloweth them, and that yet notwithstanding husbandmen, and neatheardes, and cobblers are not called Gods: I answer, that this is no general thing, that all those should be called Gods, who are called unto some certain kind of life: but Christ speaketh of kings, whom God hath extolled unto an higher degree, that they may rule and excel. To be brief, let us know that Magistrates are called gods for this cause because God hath committed unto them the government. Under this word law, Christ doth camprehend all the doctrine, whereby GOD did govern the old Church. For because the Prophets were only in●●terpreters of the law, the Psalms are also worthily accounted an addition or appurtenance of the law. That the scripture cannot be broken, importeth as much as that the doctrine of the scripture cannot be violate.  
36 Whom the father hath sanctified. All the godlly have a certain common sanctification: but Christ challengeth to himself in this place a far more excellent thing: namely, that he alone was separated from all other, that in him the power of the spirit and the majesty of God might show themselves: like as he said before (chap. 6, 27.) that he was sealed by the same father. And this is properly referred unto Christ his person in as much as he was revealed in the flesh. Therefore these two are joined together, that he was sanctified, and sent into the world. But we must also understand to what end and upon what condition he was sent: namely, that he might bring salvation from God, and that he might in all respects prove and show himself to be the son of God.  
You say that he doth blaspheme. The Arrians did in times past wrest this place, that they might prove that Christ was not God by nature, but that he had the divinity as it were at the will and pleasure of another. But this error may easily be refuted: because Christ doth not in this place dispute, who he is in himself, but what he ought to be known to be by his miracles in man's flesh. For doubtless we can never comprehend his eternal divinity, unless we embrace him, in as much as he was given by the father to be a redeemer. Moreover we must remember that which I touched before, that Christ doth not plainly and openly (as amongst his Disciples) testify who he is, but doth rather stand upon the refuting of the slander and cavil of his enemies.  
37 If I do not the works of my father, believe me not.  
38 And if I do them, although you believe not me, believe the works: that you may know and believe, that the father is in me, and ● in him.  
39 Therefore they sought again to apprehend him: and he escaped out of their hand.  
40 And he went again beyond jordan, into the place where john did first baptise, & ●ayed there.  
41 And many came unto him and said, john truly did no miracle: but what things soever john said of him were true.  
42 And many believed in him there.  
37 If I do not the works. Lest the jews should object that he did in vain make his boast of sanctification, and whatsoever did depend thereupon, he doth again repeat these miracles, wherein he had showed a most manifest token of his divinity. And it is a kind of granting: as if he should say, I will not have you upon any other condition bound to believe me, then if the thing itself appear manifestly: you may freely reject me, if God do not openly testify of me. He calleth those works the fathers, which were in deed divine, wherein there appeared greater power, then that they could be ascribed unto man.  
38 And if I do the works of my father. He showeth that they were openly guilty of wicked and sacrilegious contempt, because they give no honour unto the manifest works of God. And there is a second granting, when he saith, although I suffer you to doubt of the doctrine, at least it shall not be lawful for you to deny that the works which I have showed are of God. Therefore you do openly reject God and not man. And in that he setteth knowledge before faith, as if it were inferior in order, he doth it for this cause, because he had to do with unbelieving and froward men, who do never yield unto God, unless they be overcome and enforced by experience. For the robellions will know before they can believe. And yet notwithstanding God doth so far forth bear with us that the knowledge of his works may and doth prepare us unto faith. But the knowledge of God & of his hidden wisdom, doth follow faith in order: because the obedience of faith openeth unto us the gate of the kingdom of heaven.  
The father is in me. He repeateth the same thing which he had said before in other words, I and the father are one. This is the drift of all, that in his administration he differeth not from his father. The father, saith he, is 〈…〉: that is, the divine power doth show itself in me. And I am in the father. That i● I do nothing without his direction and authority, so that there is a mutual conjunction between me and the father, Neither doth he speak in this place of the unity of the essence, but of the revealing of the divine power in Christ's person, whereby it did appear that he was sent of God.  
39 Therefore they sought to take him. Without doubt that they might pull him out of the temple to he stoned by and by: for doubtless their jury was not assuaged with the words of Christ. In that he saith that he escaped out of their hands, this could by no other means come to pass, save only by the wonderful power of God. Whereby we are taught that we are not laid open unto the lust of the wicked, which God doth restrain with his bridle so often as he thinketh good.  
40 He went bey●●d jordan. Christ went over jordan, lest he should fight continually without any great fruit. Therefore he hath taught us by his example, that we must use opportunity. Concerning the place whereunto he departed, read the 2. chap. ver. 28.  
41 And many came unto him. This concourse doth show that Christ sought not the wilderness, to the end he might forslow his office, but that he might erect the sanctuary of God in the wilderness, seeing that jerusalem (which was his own seat) had obstinately refused him. And truly this was an horrible vengeance of God that seeing that the temple which was chosen of God, was a den of thieves, the Church of God was gathered together in a base place.  
john truly. They gather that Christ was more excellent than john because he wrought so many notably miracles, whereas john did no miracle: not that we ought always to judge by miracles, but because miracles being joined unto doctrine are of no small importance, as we have sometimes already said. Furthermore, this speech is unperfect: for they compare Christ with john, but they do only express the one member. Secondly, they take this for a thing which all men do grant, that john was a great prophet of God, and that he was endued, with the singular grace of the spirit. Therefore they reason fitly, that Christ, was to be preferred before john: because this came to pass only by the certain providence of God, that john who was otherwise the greatest Prophet, should yet notwithstanding be set forth by no miracle: whereby it is proved, that there was respect had of Christ in that, that there might the more account be made of him. And whatsoever things. It seemeth that they said not thus, but that it is added by the Evangelist, that he might teach us that they were persuaded by a double reason to believe in Christ: because they did in deed see that the 〈◊〉 which john bore of him was true & the miracles did purchase unto him more dignity.   

Chap. II.  
1 ANd there was a certain man sick called Layarus of Bethania the town of Marie and Marthe her sister.  
2 And it was Mary that aunointed the Lord with ointment, and wiped his feet with her hair, whose brother Layarus was sick.  
3 Therefore his sisters sent unto him, saying, behold, he whom then lovest is sick.  
4 And when jesus hard this, he said, this sickness is not unto death▪ but for the glory of God, that the son of God may be glorified through it.  
5 And jesus loved Martha and her sister, and Layarus.  
6 Therefore after that he heard that he was sick, he abode then in the place where he was two days.  
7 Then afterward he said unto his disciples. Let us go into jury again.  
8 His disciples say unto him, Master, the jews sought even now to kill thee, and dost thou go thither again?  
9 jesus answered, are there not, twelve hours of the day? If any man walk in the day time, be stumbleth not: because he seethe the light of this world.  
10 But and if any man walk in the night, he slumbleth, because he hath no light.  
1 And there was a certain man sick. The Evangelist passeth over unto another history, which containeth a most famous miracle. For besides that Christ did show a singular token of his divine power in raising Lazarus from death, he hath also set before our eyes lively image of the resurrection to come. And this was as it were the last act & conclusion: for the time of his death did now draw near. It is no marvel therefore if he did especially set forth his glory in that work, the remembrance whereof he would have deeply imprinted in their minds, that it might be a certain sealing of all the former things. Christ had raised up other that were dead, but now he showeth his power upon a rotten and stinking carcase. The circumstances which serve in this miracle to set forth the glory of God, shall be noted in their place and order. In that he saith that Lazarus was of Bethania the town of Mary & Martha, it is likely that this was expressed, because Lazarus was not so famous amongst the faithful as were his sisters. For these holy women were wont to lodge Christ, as it appeareth out of Luk. 10. 38.  
The Monks and such babblers in time of Papisti●e did too grossly err, who made of Castellu●● (that is a little town or street) a Castle. It proceedeth from like ignorance that they feign that this Mary the sister of Lazarus, was that infamous and wicked woman, whereof Luke maketh mention. 7. 37. The anointing was the cause of the error: as if it did not manifestly appear that Christ was oftentimes anointed, and that in divers places. The sinful woman of whom Luke maketh mention, anointed Christ at jerusalem where she lived. And Mary did the same thing at Bethania afterward in her street. And the pretertense which the Evangelist useth, anointed, must not be referred unto the time of the thing done, which we have now in hand, but unto the time when the Evangelist did write, as if he should say this is Mary which did afterward power out the ointment, which caused the murmuring amongst the disciples.  
2 Behold, he whom thou lovest is sick. A short message, but yet such that Christ might gather out of the same what the two sisters meant for under this complaint they do modestly insinuate their prayers, that he would help them. For we are forbidden to use a long form of prayer: yet the sum is this, that we must cast our ears, and what miseries soever do vex us into God his bosom, that he may send remedy for them. So do these women deal with Christ. They do familiarly lay before him their grief, and do hope to be released thereof. We must also note that they conceive hope to obtain help, by the love of Christ. And this is a continual rule of praying aright: for where the love of God is, there is certain and present health: because he loveth not, and forsaketl.  
4 And when jesus heard this. His meaning was by this answer to deliver his Disciples from care, lest they should be grieved, because they saw him so careless in his friend his danger. Therefore lest they should be in the mean season careful, he saith that the sickness is not unto death: but he rather promiseth that it shallbe unto him a new matter of glory. Furthermore, although Lazarus were dead, yet because Christ restoreth him shortly after unto life, respecting this end, he saith that the sickness is not unto death. The other member, for the glory of God, is not so set against it, as if this were a perpetual argument. For we know that even whilst the wicked do perish, the glory of God doth no less manifestly appear in their destruction, then in the salvation of the godly. But Christ did properly in this place speak of the glory of god which was joined with his office.  
Furthermore, there appeared no fearful power of God in the miracles of Christ, but that which was sweet and bountiful. Therefore seeing that he affirmeth that there is no peril of death, when he will show forth his glory and the glory of his father, we must consider wherefore, and to what and he was sent of his father: namely, that he may save, & not destroy. Furthermore, this speech is of great importance, for the glory of God, that the son of God may be glorified. For we do gather thereby, that God will be so known in the person of his son, that what honour soever he requireth to be given unto him, may be given unto his son.  
Therefore we had before chap. 5. 23. He that honoureth not the son, doth not honour the father. Wherefore the Turks and jews do in vain pretend that they worship God, seeing that they rail upon Christ and are enviously bend against him: yea by this means they endeavour to pull away God from himself.  
5 And jesus loved Martha. These things seem at the first blush to be contrary, that Christ tarrieth two days beyond jordan, as not regarding Lazarus his life, and is yet said to love him and his sisters. For seeing that love causeth carefulness, he ought to have run unto him. Furthermore, seeing that Christ is the only glass of God's favour, we are caught by this his delay, that we must not esteem the love of God by the present estate of things. He doth oftentimes defer his aid when he is requested, either that he may the more sharpen the ferventness of praying, or that he may exercise our patience, and may also accustom us to obey. Therefore let the faithful so crave God's help, that they do also learn to suspend their petitions, if at any time he stretch forth his hand more slowly to help them, than necessity seemeth to require. For howsoever he linger, yet doth he never sleep, nor forget those that be his. In the mean season let us be certainly persuaded that he will have all those whom he loveth to be saved.  
7 Then afterward he saith. He doth now at length declare that he cared for Lazarus, when as the Disciples thought he had forgotten him, or at least that he preferred other things before the life of Lazarus, Therefore he exhorteth them that passing over jordan, they go into jury.  
8 Master, even now the jews sought. whereas the disciples terrify Christ, they do it peradventure not so much for his sake as in respect of themselves, because every one is afraid of himself: like as the danger was common to them all. Therefore seeing that they withdraw themselves from the cross, and are ashamed to confess so much: they pretend that they are careful for their master, which hath a fairer show. The same thing befalleth many daily: for they which foreslowe their duty for fear of the cross, gather to themselves many cloaks and colours here and there to cover their softness withal, lest they seem to defraud God of his due obedience without just cause.  
9 Are there not twelve. This place hath been diversly expounded. In that some have thought that we are taught by these words, that the minds of men are mutable, so that they take sometimes new and other counsel every hour, it is too far from Christ his meaning: neither had I vouchsafed to recite it, unless it had been a common proverb. Therefore let us be content with the natural and plain meaning. First of all, Christ borroweth a similitude from the night & day. For if any man journey in the dark, it is no marvel if he stumble oftentimes, or go astray, or fall: But the light of the Sun showeth in the day time, the way, that there may be no danger. And the calling of god is like unto the day light, which suffereth us not to wander or stumble. Therefore whosoever doth obey the word of God, and taketh nothing in hand without his commandment, he hath him also from heaven to be his guide and director, and upon this hope he may safely take his way without fear: for (as it is in the Psalm. 9 11.) whosoever walketh in his ways, he hath his Angels to keep him, and by their guiding is he defended, lest he dash his foot against a stone. Therefore Christ trusting to this aid, goeth forward courageously into jury, not fearing stoning: because we are in no danger of going astray, where GOD, doing the duty of the sun giveth us light, & doth govern our course. We are taught by these words, that so often as man doth submit himself unto his own counsels without the calling of God, his whole life is nothing else but a wandering and erroneous course: and that those which seem to themselves to be most wise, when as they ask not the mouth of God, an I have not his spirit to be the governor of their actions, are blind and go grabbing in darkness: & that this is the only right way, if being well assured of the calling of God, we have God always to go before us. The certain hope of prosperous success, doth ensue this rule of framing the life: because it cannot be but that God doth govern happily. And we have more than need of this knowledge, for the faithful can scarce set one foot forward to follow him, but Satan doth lay a thousand stumbling blocks in their way, he showeth them divers dangers on every side, and endeavoureth by all means to stop the way before them. But whenas the Lord doth bid us go forward, having as it were lighted his light, we must go forward courageously, although many deaths do stop the way, because he doth never bid us go forward, but he doth therewithal encourage us by adding a promise, so that we may certainly persuade ourselves, that that shall fall out well for us, whatsoever we take in hand at his commandment. This is our chariot, whereinto whosoever shall climb, he shall never faint for wearisomeness: yea if the lets be harder then that we can be carried through them in a chariot, yet being furnished with these wings, we shall always find a way to get out, until we come to the mark: not because no adversity doth befall the faithful: but because adversity helpeth them forward unto salvation. The sum is this, that the eyes of God shallbe always over those to keep them, who shall be obedient and ready to mark his beck.  
Again, we do gather hereby that so often as men neglecting and despicing the word of God do rashly flatter themselves, and take in hand whatsoever pleaseth them, all the course of their life is accursed of the Lord, and there is vengeance always prepared for their boldness and blind lust. And here Christ divideth the day into twelve hours according to the old custom. For although the days do differ in Summer and Winter, yet they had always twelve hours in the day, and twelve in the night.  
11 He spoke these things, and after this he saith unto them, our friend Lazarus sleepeth: but I go to awake him.  
12 Therefore his disciples said, Lord, if he sleep he shallbe safe.  
13 Howbeit jesus spoke of his death: but they thought that he spoke of natural sleep.  
14 Therefore jesus said then plainly unto them, Lazarus is dead.  
15 And I am glad for your sakes, that I was not there, that you may believe. But let us go unto him.  
16 Then Thomas that was surnamed Didimus, said unto his fellow disciples, let us go also that we may die with him.  
17 Therefore jesus came, and found that he had lion in the grave four days already.  
11 Our friend sleepeth? Because he said before that the sickness was not unto death, lest the disciples should be too much troubled with a thing unlooked for, he doth now also declare that he was dead, and putteth them in hope of his resurrection. And their rudeness is wonderful, that they understand the saying of Christ of sleep. For although it be a metaphorical kind of speech, yet is it so often used, and so common in the scriptures, that it ought to have been well known unto all the jews.  
12 If he sleep, he is safe. When as they say that sleep will be wholesome for Lazarus, they do by this means by the way exhort Christ not to go thither. And yet do they not craftily wrest the words of Christ unto their own commodity: but because they thought he spoke of sleep, they do willingly catch at that occasion to escape danger, Augustine and many after him, do cunningly play the Philosophers in this word sleepeth: namely, that it is applied unto death for this cause, because it is as easy a matter for God to raise the dead to life, as it is for us toawake those that sleep. But we may gather out of the continual use of the scripture, that Christ thought no such thing: yea seeing that this self same translation is common also amongst the profane writers, it is without all doubt, that it came into use by no other means save only because the dead cark as lieth without any sense or feeling, even as the body of man when he sleepeth. For which cause sleep is not unfitly termed the image of death, & in Homer it is called the brother of death. Furthermore, whereas by this word, the sleeping of the bodies only is signified, certain mad fellows do most foolishly wrest it unto the souls as if being deprived of understanding they were in danger of death. Furthermore, Christ setteth forth his power in this, because he saith he will come that he may awake Lazarus For although the easiness of the resurrection is not expressed by this word sleep, yet Christ showeth that he is the Lord over death, when as he saith that he awaketh those whom he restoreth to life.  
Therefore jesus said then plainly unto them. This was the most singular goodness of Christ, that he could suffer so great grossness in his Disciples. And truly he deferred to endow them with greater grace of the spirit, for a season, that being renewed in a moment, the miracle might be the greater. When he saith, And I am glad for your sakes, his meaning is that his absence was profitable for them, because his power should have been more obscure, if he had helped Lazarus by and by. For the nigher the works of God do draw unto the ordinary course of nature, the more base do they wax, and the glory thereof doth the less appear: which thing we do daily try. For if he reach forth his hand by and by we do not lay hold upon his help. Therefore to the end the Disciples might acknowledge, that the resurrection of Lazarus was indeed a work of God, it was requisite that it should be deferred, that he might be most far from all remedy that could come by means of man.  
And we must remember that which I said before, that the fatherly sufferance of god is here represented in the person of Christ. Therefore when as God doth suffer us being overwhelmed, with griefs long time to languish, let us know that he doth by this means provide for our safety. We truly do groan being careful and sorrowful: but the Lord rejoiceth in our welfare: and there appeareth in this point double gentleness of his, that he doth not only pardon our faults, but doth joyfully find means to redress the same.  
That you may believe. He doth not mean that this was the first beginning of faith in them, but a confirmation of the faith which was already begun, for as much as it was very small and weak. Nevertheless he telleth them that they would not have believed, unless the hand of God had been openly showed.  
16 Then Thomas. Hitherto the disciples endeavoured to pull back Christ. Now is Thomas ready to follow: but without any confidence: he doth only arm himself with Christ his promise, that he may follow him joyfully and quietly. For these are words of distrust, Let us go that we may die, whereas it became them to be sure of life. Furthermore, the relative (him) may be expounded as well of Lazarus as of Christ: but and if you expound it to be spoken of Lazarus, it is a taunt: as if he had said, what good shall we do by coming thither? Unless peradventure we cannot otherwise do the duty of friends, unless we die together with him. Yet do I rather allow the other sense that Thomas doth not refuse to die with Christ. But this (as I have said) floweth from a rash zeal: because he should rather have been encouraged by the faith of the promise.  
18 And Bethania was high to jerusalem, almost fifteen furlongs.  
19 And many of the jews came unto Martha and Mary, that they might comfort them, for their brother.  
20 Therefore when as Martha had heard that jesus did come, the came to meet him: and Mary sat at home.  
21 Therefore Martha said unto jesus, Lord, if thou hadst been here, my brother had not been deal.  
22 But now I know also, that whatsoever thou shalt desire of God, God will give it thee.  
23 jesus saith unto her, thy brother shall rise again.  
24 Martha saith unto him, I know that he shall rise again in the resurrection in the last day.  
25 jesus saith unto her, I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live.  
26 And every one that liveth and believeth in me, shall never die. Dost thou believe this?  
27 She saith unto him, truly Lord I believe, that thou art Christ the son of God, which should come into the world.  
12 And Bethanie was. The Evangelist doth diligently prosecute those things which serve unto the certainty of the history. He showeth how nigh jerusalem was unto the town of Bethanie, lest any should marvel, that many of their friends came thence to comfort the sisters, whom God would have to bear witness of the miracle. For although they were moved with the duty of courtesy, yet were they gathered together by the secret counsel of God, to some other end, lest the resurrection of Lazarus should be obscure, or should have those only to bear witness thereof, who were of his own family. And here is proved the malicious unthankfulness of the nation, that this so manifest a token of God's power being showed in a famous place, in a great assembly of people, and even almost at the gates of the City (as upon a stage) doth straightway vanish out of their sight. Yea the jews shutting their eyes maliciously, did of set purpose not see that which was before their eyes. And truly this is no new or strange thing, that men who do always too greedily gape after miracles, are altogether dull and blockish at the consideration thereof. The distance of place which is here noted, was not two miles. For a furlong containeth six hundred foot, that is an hundred and five and twenty paces.  
19 That they might comfort them. This was the thing for which they came, but God had respect unto another thing, as I have already said. Furthermore, it appeareth that the house of Lazarus and of his sisters was full of dignity, and honourably reverenced. And because it is a natural thing that the death of friends should bring unto men sorrow & heaviness this duty whereof the Evangelist maketh mention is not to be disallowed: save only that the corrupt excess which reigneth as in other parts of the life, so in this, doth corrupt a thing which is of itself not to be discommended.  
20 Therefore when Martha had heard. Martha went out of the Town, as we shall afterward see, peradventure not only for reverence sake: but that she might receive him more privily: because the danger was fresh in memory, and the rage of the enemies was as yet scarce well appeased, which being somewhat pacified by the departure of Christ into Galilee, might break out a fresh so soon as it was heard that he was returned.  
21 Lord, if thou hadst been here. She beginneth with a complaint: although she doth by this means modestly signify unto him what she would. For it is as much as if she should say, Thou couldst by thy presence have delivered my brother from death, yea thou canst even now do it: because God will deny thee nothing. And by speaking thus, she doth rather favour her affection, then keep herself under the rule of faith. I confess indeed that these words did partly proceed from faith: but I say, that there were certain disordered affections mixed with them, which carried her beyond her bounds. For whence had she this hope that her brother should not have died if Christ had been present? Truly it was not conceived of any promise of Christ, therefore it remaineth that she doth rather obey her own desires, then submit herself unto Christ. It is a point of faith that she ascribeth unto Christ power and most singular goodness: but in that she promiseth herself more than she had heard of Christ, that agreeth not with faith. For we must always hold the mutual consent between the word and faith, lest man do forge unto himself any thing rashly besides the word of God. Moreover, Martha did stick too much in the corporal presence of Christ. Therefore the faith of Martha being mixed with, and entangled with immoderate desires, and not altogether void of superstition, could not shine out with perfect brightness: so that there do only certain sparkles appear in these words.  
23 Thy brother shall rise again. This is wonderful gentleness of Christ, in that pardoning unto Martha those faults whereof we have spoken, he promiseth unto her more of his own accord, than she durst precisely and openly ask.  
24 I know that he shall rise again. Now appeareth the too too great fearfulness of Martha, in that she doth extenuate the saying of Christ. We said even now that she went farther than was meet, when she feigned unto herself, an hope after her own imagination: now she falleth into the contrary vice, in that she stood as it were trembling, when as Christ reached out his hand. Wherefore we must take heed of both these things, that we take not unto ourselves frivolous hope here and there as wind, being destitute of the word of god, and again that the Lord do not find our hearts either shut, or else too straightly restrained when he openeth his mouth. But Martha meant to gather out of this answer some other thing, than she durst hope for out of the words of Christ: as if she should say, if thou mean the last resurrection I do not doubt but that my brother shall rise again in the last day, and with this hope do I comfort myself: but I cannot tell whether it hath any farther meaning or no.  
25 I am the resurrection and the life. Christ doth first of all affirm that he is the resurrection and life: that done, he doth severally expound both the members of that sentence. In the former place he calleth himself the resurrection: because the restoring from death to life is former in order, then is the state of life. But all mankind is drowned in death. Therefore no man shall be made partaker of life save he that shall first rise from death. So that Christ doth teach that he is the beginning of life, and he addeth afterward that the perpetuity & continuance of life is a work of his grace.  
Furthermore the exposition which followeth immediately doth manifestly declare that he speaketh of the spiritual life: He that believeth in me although he shall be dead yet shall he live. Why, is Christ then the resurrection? Because he doth regenerate by his spirit the children of Adam, who were estranged from God through sin, that they may begin to lead a new life. Which thing I have handled more largely before in the Chap. 5. 21. and 24. ver. And paul unto the Ephesians is the best interpreter of this place. Ephesians 2. 5. and 5, 8. Let them now be packing who babble that men are prepared by the motion of nature to receive the grace of God. It is as much as if they should say that dead men do walk. For in that men do live and breath, are endowed with sense, understanding, and will, all that tendeth to destruction: because there is no part or faculty of the soul, which is not corrupt, and turned away from that which is right. Whereby it cometh to pass that death reigneth every where. For the estranging from God is the death of the soul. Therefore those which believe in Christ, whereas they were before dead, they do begin to live: because faith is the spiritual resurrection of the soul, & doth after a sort quicken the soul itself, that it may live unto God, according to that which is said before. chap. 5. 25. The dead shall hear the voice of the son of God: and they that shall hear shall live. This is surely an excellent title and commendation of faith, that pouring the life of Christ into us, it delivereth us from death.  
26 And every one that liveth and believeth in me. This is the exposition of the second member: namely, how Christ is the life: because he doth never suffer that life to fall away which he hath once given, but preserveth it unto the end. For what should become of men in so great frailty of the flesh, if having once obtained life they should afterward be left unto themselves? Therefore the continual estate of the life must be grounded upon the power of the self same Christ, that he may finish that which he hath begun. And the faithful are said never to die, for this cause, because their souls being borne again of the uncorruptible seed, have the spirit of Christ abiding in them, whereby they are continually quickened. For although the body be subject to death, because of sin, yet that spirit is life for righteousness. Rom. 8. 10. And in that the outward man is daily corrupted in them, that is so far from impairing their true life, that it even helpeth forward the same: because the inward man is renewed from day to day, 2. Cor. 4. 16. Yea death itself is in them a certain setting free from the bondage of death.  
Dost thou believe this? Christ seemeth at the first sight to entreat of the spiritual life, for this cause, that he may withdraw the mind of Martha from her present desire. Martha did desire to have her brother restored to life. Christ answereth that he is the author of a better life: namely, because he quickeneth the souls of the faithful by his heavenly power. But I do not doubt but that his meaning was to comprehend a double grace. Therefore he commendeth generally the spiritual life which he giveth unto all those that be his, but he will give some taste thereby of this power, which he would afterward show in raising up Lazarus.  
27 Truly Lord. To the end that Martha may prove that she did believe that which she had heard of Christ, that he is the resurrection & the life, she maketh answer, that she believeth that he is Christ and the son of God: so that indeed this knowledge comprehendeth in itself the sum of all good things. For we must always mark to what end the Messiah was promised, and what office the Prophets do attribute unto him. And when as Martha confesseth that it was he that should come, she confirmeth her faith with the prophecies of the Prophets. Whereupon it followeth that the full restoring of all things, and perfect felicity is to be hoped for at his hands, and finally that he was sent for this cause, that he may erect & set in order a true and absolute estate of the kingdom of God.  
28 When she had said these things, she went and called her sister Mary secretly, saying, the master is present and calleth thee.  
29 So soon as she heard that, she riseth straightway, and cometh unto him.  
30 And jesus was not yet come into the town: but was in the place where Martha met him.  
31 The jews therefore, which were with her at home, and did comfort her, seeing that Mary arose suddenly, and went out, they followed her, saying, she goeth unto the grave that she may weep there.  
32 Therefore after that Mary came where jesus was, when she saw him, she fell at his feet, saying unto him, Lord, if thou hadst been here, my brother had not been dead.  
33 Therefore so soon as jesus saw her weeping, and the jews which came with her, weeping: he gro●ed in the spirit and troubled himself.  
34 And he said, where have you laid him? They say unto him, come and see.  
35 jesus wept.  
36 Therefore the jews said, behold how he loved him.  
37 And certain of them said, could not he which opened the eyes of one that was blind, bring to pass that this man should not die?  
38 Then jesus groaned again in himself, and came unto the grave: and it was a 〈◊〉, and a stone laid upon it.  
●● Called her sister. It is likely that Christ stayed without the town at the request of Martha, lest he should come into such an assembly of men. For she feared danger, because Christ had but of late hardly escaped out of the midst of death. Therefore lest his coming should be noised abroad any further, she telleth her sister privily. The master is present. This word master, doth show what account these godly matrons did make of Christ, And although they had not profited so much as became them, yet was this a great matter, that they had wholly addicted themselves to be his disciples. And the sudden departure of Mary, that she might come to meet him, doth not a little testify how she reverenced him.  
31 Therefore the jews that were with her. Although Christ suffereth Martha to return home, that she might draw aside her sister out of the company, yet Christ did intend an other thing: namely, that he might have the jews to see the miracle. They do in no case think upon this: but it was no new matter that men should be brought thither, as it were in darkness by the secret providence of God, whither they went not. They think that Mary goeth unto the grave, as those are wont to do who seek to have their sorrow stirred up. For this disease reigneth commonly every where, that husbands being deprived of their wives, and parents of their children, and again wives of their husbands, and children of their parents, or kinsfolks, or friends, do increase ambitiously by all means possible their mourning: and it is a solemn thing to find out divers inventions to this end. So that indeed whereas the affections of men are already inordinate, they prick them forward with new pricks, to the end they may the more vehemently and with greater force resist God.  
Further more, it was their duty to pull back Mary, least by beholding the Sepulchre she should gather matter of mourning: but they dare not use so sharp a remedy: but even they themselves do nourish the intemperancy of her grief, in that they bear he● company. So that it falleth out oftentimes, that their consolations are little worth, who bear with their friends too much.  
32 She fell down at his feet. In that she falleth down at his feet, we do thereby gather, that he was worshipped in that house above the common order and manner of men. For although they were wont to prostrate themselves before kings and rulers: yet because Christ had him self no princely or lofty thing in himself according to the flesh, Mary falleth down at his feet for another end. Neither would she have done so, unless she had been persuaded that he was the son of God.  
Lord if thou hadst been here. Although she seemeth to speak honourably of Christ, after a sort, yet we have of late declared what corruption is in these words. For doubtless the power of Christ which did replenish heaven & earth, ought not to have been restrained unto his corporal presence.  
33 He groaned in the spirit. Unless Christ had sorrowed together with them, he would have stood rather with a fierce countenance, but when as he conformeth himself unto them, even unto weeping, he declareth his agreement with them. For the Evangelist seemeth in my judgement to express the cause of such affection, when he saith that he saw Mary and the rest weep. Although I do not doubt but that he had respect unto some higher matter: namely, unto the common misery of man. For he understood what commandment the father had given him, and wherefore he was sent into the world: namely that he might deliver us from all evils. Us he did this in very deed, so his meaning was to declare that he did it with an earnest affection of the mind. Therefore when as he was about to raise up Lazarus, before he did help & remedy him, he doth testify by the deep groaning of the spirit, by the feeling of grief and tears, that he is touched with our miseries in like sort as if he felt them in himself. But how doth groaning & perturbation agree with the son of God? Because it seemeth to some an absurd thing if we say that Christ was subject to human passions as some one of the number of men, they think that he sorrowed and rejoiced no other ways, save only because he received into himself these affections so often as he thought good, by a secret dispensation. Augustine thinketh that the Evangelist said for confirmation of this opinion, that Christ troubled himself, whereas other men are carried by their affections, which do tyrannously rule them to trouble their minds. Therefore he thinketh that the meaning of the words is this, that Christ who was otherwise quiet in mind and free from all manner passions did of his own accord groan and sorrow. But in my judgement, this plainness agreeth better with the scripture, if we say, that when the son of God did put upon him our flesh he did also willingly take upon him man's affections, that he might not differ from his brethren in any thing, sin only excepted. By this means the glory of Christ is no whit impaired, seeing that his submission is said to have been only voluntary, whereby it came to pass that he was like unto us in the affections of the soul. And after that he submitted himself from the beginning, we must not think that he was void and free from them: and in this hath he proved himself to be our brother, that we may know that we have a mediator, that can easily pardon our infirmities, & is ready to help them, which he hath felt in himself. If any man object, that seeing that human passions are corrupt, it is not likely that they are common to the son of God with us: I answer, that there is a great distance between us and Christ. For our affections are corrupt, for this cause, because they run headlong intemperately, neither keep they any mean: but in Christ they were void of all corruption, because they were framed to obey God. Yea the affections of men are corrupt and froward two manner of ways. First, because they are carried with a troublesome motion, neither are they ordered according to the true rule of modesty. Secondly, because they do not always arise from a lawful cause, or at least are not referred unto a lawful end. I call it intemperancy, because no man rejoiceth and sorroweth so much as is suf●ieient, and as much as God doth permit: and also there be many which do rather refuse to be bridled.  
Furthermore, the vanity of our mind causeth us to lament and be sorrowful for things of no importance, or for no cause: because we are too much addicted unto the world. There was no such thing in Christ: for there was no passion of his which did go beyond his mean, there was none but that which was just, and taken from reason and right judgement. To the end this may the more plainly appear, it shall be good and profitable to distinguish between the first nature of man, as it was created of God, and this degenerate nature which is corrupt through sin. When God did create man he gave him affections, but those which were dutiful and obedient unto reason: and in that they are now disordered and rebellious, it is an accidental fault.  
Now Christ did take upon him human affections, but without disorder, whereby it cometh to pass that he which obeyeth the passions of the flesh he doth not obey GOD. Christ troubled himself and he was vehemently moved: but yet so, that he contained himself within the bounds of his fathers will. To be brief, if you confer his passions with ours, they shall no less differ, then fair and clear water which runneth pleasantly, doth differ from pudly and muddy foams. Furthermore, the sole example of Christ ought to be sufficient for us to teach us to refuse the stony hardness of the Stoics: for whence must we fet the rule of principal perfection, but from him? And we must rather study, having corrected, and tamed the stubbornness, wherewith our affections● are entangled by reason of Adam his sin, to follow Christ as a guide, that he may bring us into order. So Paul, 1. Thess. 4. 13. doth not require at our hands stony blockishness, but he commandeth us to moderate our mourning, that we be not swallowed up of sorrow as the unbelievers, who have no ●hope: for even for this cause did Christ take upon him our affections, that through his power we may subdue what corruption soever is in them.  
36 Behold how he loved him. john describeth in this place unto us a double judgement of Christ. For the former sort of men which said, behold how he loved him, although they think not so honourably as became them to do, in that they attribute nothing unto him, but that which was human, yet do they speak more justly and modestly of him then the other, who do maliciously backbite him, because he delivered not Lazarus from death. For although they commend the power of Christ (whereof the other spoke nothing) yet they do not this without a certain upbraiding. It appeareth sufficiently thereby, that they knew of the miracles which Christ had wrought: but yet their unthankfulness is so much the more filthy, in that they are not afraid to murmur, because he did now cease off in one point. In like sort men have always been unthankful unto God, and proceed so to be: unless he grant all our desires▪ we do by and by break forth into complaining. Seeing that he hath been always wont to help me hitherto, why doth he now forsake and disappoint me? And here reigneth a double disease: first, because we do rashly desire that which is not expedient, yet will we make God subject to the desires of▪ our flesh: and secondly, because we are importunate beggars, and run headlong through the ferventness of our wilfulness and rashness before the time.  
38 When jesus therefore had groaned again. Because Christ cometh not unto the Sepulchre as an idle beholder, but as a champion preparing himself unto the combat, it is no marvel if he groan again. For the violent tyranny of death which he was to overcome, was before his eyes. There be some which expound it, that this groaning did proceed from indignation, because this unbelief whereof we have spoken, did offend him. But the other way seemeth unto me more fit: namely, that he did rather behold the thing itself than the men. There follow divers other circumstances which do more set forth the power of Christ in raising Lazarus from death: namely, the space of four days, that the grave was covered with ● stone, which Christ commandeth to be taken away in presence of them all.  
39 jesus saith unto them, take away the stone, Martha the sister of him that was 〈◊〉 saith unto him, he ●●inketh by this: for he hath been dead four days.  
40 jesus saith unto her, said I not unto thee, that if thou believe thou shalt see the glory of God?  
41 Therefore they took away the stone, where he was laid, that was dead; and jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me:  
42 And I did know that thou hearest me always, but because of the company which standeth about, I have said it, that they may believe that thou haste sent me.  
43 When he had spoken these words, he cried with a loud voice. Lazarus come forth.  
44 And he that was dead came forth, bound hand and foot with bands, and his face was bound with a napkin. jesus saith unto them, lose him, and let him go.  
39 Lord be stinketh by this. This is a sign of distrust, because she is not so fully persuaded of the power of Christ as becometh her. The root of this evil is, because she measureth the infinite and incomprehensible power of Christ with the sense of her flesh. For because there is nothing which agreeth less with life then rottenness and stink, Martha gathereth that he was already past remedy. So that when as pe●●ers cogitations do possess our minds, God is after a sort driven away from us, so that he cannot fulfil and accomplish his work in us. Truly there wanted no will in Martha to have her brother lie in the grave continually: because cutting of all hope of his life from herself, she doth also endeavour to stop the way before Christ and keep him back from raising him up: and yet she intended nothing less.  
This cometh to pass through the weakness of faith, that being drawn hither and thither, we fight with ourselves, and whilst that reaching out the one hand we crave help of God, we put back the same with the other when it is offered unto us. Martha lied not, when she said, I know that whatsoever thou shalt desire of God he will give it thee: but a confused and entangled faith helpeth but a little, unless when we are come unto the matter it be applied unto our use. And in Martha may we see what manifold defects and wants there be in faith even in the best. She came the first of all to meet Christ: this was no small testimony of godliness: and yet doth she not cease to let him. Therefore to the end we may make way for the grace of God that it may come unto us, let us learn to attribute far greater power unto him than our senses can comprehend. And if sobeit the first and only promise of God be not of sufficient force with us, yet at least let us stay ourselves as did Martha, when he confirmeth us the second and third time.  
40 Did not I say unto thee. He reproveth the distrustfulness of Martha, because she had not conceived sufficient hope of the promise which she had heard. And it appeareth by this place that there was somewhat more said to Martha, than john doth set down word for word: although (as I have said) Christ meant thus much, when he called himself the resurrection and the life. Therefore Martha is condemned, because she doth not wait for some work of God.  
If thou believe. This is said for this cause, not only because faith openeth our eyes, that we may see the glory of God shining in his works: but because our faith maketh a way for the power and goodness of god, that it may show forth itself towards us, as is said, Psal. 81. 11. Open thy mouth wide and I will fill it. Like as on the other side, unbelief stoppeth the way before God, and doth as it were keep his hands fast shut: in which respect it is said in another place, jesus could not show any miracle there because of their unbelief. Math. 13. 58. Not that the power of God is tied unto the will of men, but because so much as in them lieth, they drive away the same with the let of their wickedness, they are unworthy that he should reveal himself unto them. It cometh to pass oftentimes, that god doth overcome such lets: yet notwithstanding so often as he plucketh back his hand from helping the unbelievers, he doth it for this cause, because they do not admit and accept the same, being environed with the straits of unbelief.  
Thou shalt see the glory of God. Note that the miracle is called the glory of God wherein whilst God showeth forth the power of his hand, he glorifieth his name. Martha being at length content with this second saying of Christ, doth suffer the stone to be removed: she saw nothing as yet: but because she heareth that the son of God, did not in vain command them to do this, she doth willingly depend upon his commandment alone.  
41 And jesus lifted up his eyes. This was a token of a mind that was well framed to pray: for to the end a man may rightly call upon god, he must be joined with him, which cannot be unless being lifted up above the earth, he ascend up into the very heavens. This is not done with the eyes: seeing that hypocrites who are drowned in the deep filth and dregs of their flesh, seem with their stern countenance to draw heaven unto them: but the children of GOD must sincerely perform that which they do feign. Neither yet must he that lifteth up his eyes toward heaven there include God in his cogitation, who is every where, and filleth heaven an earth: but because men's minds can never escape from and acquit themselves of those gross inventions, but that they ●●all surmise some base and earthly thing of God, save only when they be lifted up above the world: the scripture calleth us thither, and testifieth that heaven is God's seat. As touching the lifting up of eyes, it is no continual ceremony, which lawful prayer cannot want. For the publican that prayeth with his countenance turned toward the earth, doth nevertheless pierce the heavens with his faith. Yet that is a profitable exercise, whereby men awake and stir up themselves to seek God. Yea, the ferventness of prayer doth so affect and move the body oftentimes, that besides meditation it doth willingly follow the mind. Certainly it is without all doubt that when Christ lifted up his eyes towards heaven, he was carried thither with singular vehemecie. Moreover, as he was wholly with the father: so he would also bring others unto him besides himself.  
I thank thee. He beginneth with thanks giving, although he asked nothing: but although the Evangelist doth not declare that he prayed in plain words, yet is it questionless that there went some petition before: for otherwise he could not be heard. And it is to be thought that he prayed in time of those groanings whereof the Evangelist maketh mention: for there is nothing more unlikely than that he raged inwardly in himself, as men amazed are wont to do. Having now obtained Lazarus his life he giveth thanks unto the father. Furthermore, in that he acknowledgeth that he received this power from his father, in this he confesseth that he is only his father's minister: for as he applieth himself unto man's capacity, sometimes defending openly his divinity, he challendgeth to himself whatsoever is proper to God: sometimes being content to bear the person of a man, he granteth all the glory of the divinity unto the father. The Evangelist reconcileth both things together in one word very well, when he saith, that Christ is heard of the fathers and that he giveth thanks, that men may know that he was sent of the father: that is, that they may confess that he is the son of God. For because the Majesty of Christ could not be comprehended in his highness, the power of God, which appeared in his flesh, carried up the rude and dull senses of men by degrees unto that highness. For seeing that he would be ours wholly, it is no marvel if he apply himself unto us divers ways: yea, it is no marvel if he do abase himself for our sakes, who suffered himself to be humbled for us,  
42 I did know that thou didst always. This is a prevention, lest any man should think that he was not so highly in the father's favour, that he could readily work what miracles soever he would. Therefore he giveth them to understand that there is such agreement between him and the father, that he denieth him nothing: yea that he had no need to make any prayer, seeing that he did only that which he knew his father had commanded him to do. But to the end it might the better be made known unto men, that this was a work of God, he called therefore upon the father's name. If any man object: Why did he not then raise all the dead: we may easily answer, that there was a certain mean appointed by the counsel of God for miracles, as much as he knew was sufficient to prove the Gospel,  
43 He cried with a loud voice. In that he touched him not with his hand but did only call upon him with his voice, his divine power did therein the better show itself: and he doth therewithal set forth unto us the hidden and wonderful power and force of his word. For how doth Christ restore life to the dead save only by the word? Therefore he showed a visible token of the spiritual grace in raising Lazarus, which we do daily try by the feeling of faith, whilst that he showeth that his voice doth quicken.  
44 Bound with bands. The Evangelist doth diligently reckon up the kerchief, and bands, to the end we may know that Lazarus came out of the grave in such sort, as he was laid there. The jews also retain this manner of burying at this day, that having wound the body in a linen cloth, they wrap the head apart in a kerchief. Lose him. This thing remained to amplify the glory of the miracle, that the jews might also feel with their hands the work of God, which with their eyes they had beholden. For Christ could have made Lazarus shake off the bands wherewith he was bound, or have caused them to fall away of their own accord: but he did intend to have the hands of those that stood by him to be his witnesses. Thrice ridicolous are the Papists who gather auricular confession thence. Christ (say they) after that he had restored Lazarus to life, would have his Disciples to lose him: therefore it is not sufficient for us to be reconciled to God unless the Church do also forgive our sins. But whereby do they conjecture that the disciples were appointed to lose Lazarus? Nay rather we gather that he commanded the jews to do this, to the end he might take from them all occasion of doubting.  
45 Many therefore of the jews, which came unto Many, behold what things jesus had done, and believed in him.  
46 But some of them went unto the Pharisees, and told them what jesus had done.  
47 Therefore the high Priests and Pharisees gathered a council, and said, what do we? because this man doth many miracles.  
48 If we let him go thus, all men shall believe in him: and the Romans shall come and take away our place, and the nation.  
49 And one of them called Caiphas, who was high Priest that year, said unto them, Ye know nothing:  
50 Neither do ye consider, that it is expedient for us, that one man die for the people, and that all the nation do not perish,  
51 And he said not this of himself: but for as much as he was chief Priest that year he prophesied, that jesus should die for the nation.  
52 And not for the nation only, but that he might gather together into one the children of God which were dispersed.  
45 Many therefore. Christ did not suffer the miracle which he wrought to be unfruitful: because by this means he brought some unto faith. For we must note that there is a double use of miracles: namely, that they may either prepare us unto faith, or confirm us in the faith. The Evangelist toucheth the former in this place: for he meaneth that those of whom he speaketh did marvel at, and reverence the divine power of Christ, so that they submitted themselves unto him to be his disciples: otherwise the bare miracle could not have been sufficient unto faith. Therefore we must understand nothing else in this place by this word believed, save only readiness to embrace the doctrine of Christ. In the other which forsake Christ there appeareth detestable unthankfulness: or rather horrible madness: whereby we gather how blind and mad ungodliness is. The resurrection of Lazarus ought to have softened even stony hearts: but there is no work of God, which ungodliness doth not infect and mar with the bitterness of her poison. Therefore if men will profit by the miracles of God they must have clean hearts. For those in whom there is no fear of God, although they see heaven and earth go together, they will never cease to refuse sound doctrine. So you may see at this day, many enemies of the Gospel, sight against the manifest and evident hand of god like mad men▪ Yet notwithstanding they do in the mean season crave miracles at our hands: but to no other end, save this, that they may show themselves to be monsters of men by resistin● stubornely. And in that Christ is brought unto the Pharisees, it is done for this consideration, because by reason of their hypocrisy they were more sharp set to resist the Gospel. In like sort he doth afterward express them by name, whenas he saith that there was a council gathered together. They themselves were a part of the priests: but the Evangelist nameth them specially, because they were as fans to set on fire the fury of all the whole company.  
47 Therefore the high Priests gathered together. There is no less monstrous blindness described in this place in the priests. Unless they had been more than dull and blockish, they ought to have been touched at least with some reverence of Christ after so evident a token of his divine power: now they meet together of set purpose to oppress the glory of God (with the beholding whereof they become amazed). They do not in plain words make their boast, that they would make war against God: but seeing that they cannot suppress Christ, without the subversion of God's power, they do questionless fight against this openly and without doubt with sacrilegious boldness. Infidelity is always proud and a contemner of God: but she doth not straightway break out into this, that she lifteth up her horns against God. But when as men have long time wrestled with God, this is still the end to endeavour like Giants to climb up above the heavens without any fear of God. For they confess that Christ wrought many miracles. And whence had he so great power? Therefore they do openly address themselves to suppress the power of god which appeareth in the miracles of Christ. In the mean while god is not slake: But although he dissembleth for a time, he laugheth at their foolish arrogancy, until the time to forth his wrath do come, as it is Psal. 2. 12.  
What do we? In these words they accuse their slothfulness: as if they should say that it came to pass through their delay, that Christ creepeth farther: because they are able by behaving themselves stoutly, to break off his course. This is the boldness of the wicked, whereby they challenge to themselves all things: as if it were in their hand to do whatsoever should seem good in their own eyes: and as if the success of the work were subject to their desires. And if a man do well weigh all things, they do in this place set their own industry against the power of God, as if they could exceed God through their diligence.  
48 If we let him go. What if they do not let him go? Certainly (as I have said even now) they are fully persuaded that it is in their will to stop the way before Christ, that he may go no farther, so they be diligent to withstand him. If Christ had been some seducer, it had been their duty to have meddled in the matter, lest he should lead away the sheep from the lords flock: but in that they confess his miracles, they do sufficiently declare, that they cared not for God, whose power they do so carelessly and hautily contemn.  
The Romans shall come. They cover their wickedness with a fair colour: namely, the desire which they had to preserve the common wealth: this was the fear which troubled them most, lest their tyranny should fall to the ground: but they feign that they are careful for the Temple, and worship of God, for the name of the nation, for the estate of the people. And wherefore was this? For doubtless they do not seem to use such colours that they may deceive: they preach not unto the people: they consult together apart and in secret. Seeing that they are all guilty of the same falsehood in their own consciences, why do they not utter their counsels and meanings? Because how gross and evident soever ungodliness is, yet it hath always almost hypocrisy to accompany it. It doth so inwrap itself in crooked boughtes and lurking corners that it deceiveth under the show of virtue. It was their chief drift to show some shape of gravity, moderation, and wisdom, that they might deceive others: but it is to be thought that they were also deceived with that vain visure for as much as they feigned that it was a just occasion to persecute Christ. So hypocrites, although their conscience doth inwardly accuse them, yet do they make themselves drunken with vain inventions, that they may seem innocent in sinning: nevertheless they are manifestly contrary to themselves. For at the beginning these men did confess that Christ wrought many miracles: now they are afraid of the Romans: as if there were not help enough and more then enough in the power of God, which showeth itself to be present in these miracles.  
The Romans shall come. The Evangelist meaneth that this was the sum of their deliberation, to avoid the danger which did hang over their head. If (say they) the Romans shall understand that there is any thing renewed in our state public, it is to be feared lost they will send an army, and destroy both our nation, the Temple, and the worship of GOD. But that is a perverse consultation, which is had about the avoiding of those dangers which we cannot escape, unless we will turn aside from the right course. We must first of all see what God commandeth, and will have to be done: what event soever shall befall us, that must continue sure and certain. But those men think it best to make away with Christ, lest any discommodity do befall them, if they suffer him to go forward as he had begun. But what and if he were sent by God? Will they reject a Prophet of God, that they may redeem peace with the Romans? These are their counsels, who do not fear God truly and from their heart, they pass not what be lawful and right, or what be unlawful and wrong: because they depend only upon chance. But this is the only way to take godly & good counsel, for to seek and see what doth please God: secondly, to follow that courageously, whatsoever he prescribeth, and not to be discouraged with any fear, although we be compassed about with a thousand deaths. For our actions are continually to be directed not according to every blast of wind, but according to the will of God alone. Whosoever doth boldly despice dangers, or at least having overcome the fear of them, doth simply please god, he shall at length have an happy end. For God doth bless contrary to all hope, the constancy which is grounded in the obedience of his word: as for the wicked, their cautions do them so little good, that the more fearful they are, the more do they entangle themselves in snares. In this history we have the form and shape of our age most lively depainted out unto us. Those that desire to be accounted prudent and circumspect, they have this song oftentimes in their mouth, that we must take care for the common tranquility and that that innovation which we go about is not free from many dangers, after that they have burdened us with this false envy they can find no better way, then by burying Christ, to prevent all tumults. As if they should have good success with such wicked contempt of the grace of God, whilst that they invent this remedy to pacify tumults withal, that the doctrine of salvation may be abolished. Nay rather that shall befall the wicked whereof they are afraid: notwithstanding howsoever the wicked do obtain that which they hope for: yet this is an unmeet reward to pacify the world by offending God.  
Our place. It is uncertain whether they speak of the Temple or of their Country. They thought their safety did consist in both. For when the temple was pulled down, the sacrifices, the solemn worship of God, and the calling upon his name, did cease. Therefore if they had any care of religion, it became them to be careful for the temple. And again, this was very profitable for maintenance of the estate of the Church, not to be carried away out of their country again. They did yet remember the captivity of Babylon, which was a most sharp vengeance of God. Again, that was common amongst them as a proverb, which is oftentimes repeated in the law, that it was a kind of casting off, if the Lord should cast them out of that land. Therefore they gather, that the Church cannot continue in safety, unless Christ be destroyed.  
49 One of them called Caiphas. This was a short consultation, because Caiphas did not suffer them to stand in doubt long. Furthermore, he assigneth one way to obtain health, and safety that they slay an innocent? Behold into how great wickedness those men break out, who do rather take counsel according to the sense and reason of their flesh without the fear of God, then according to the word of God, and do think that that will be profitable for them, which they cannot do without displeasing the author of all goodness. For it is as much as if Caiphas should say that they must provoke the wrath of God, that things may go well with them. Wherefore let us learn never to separate that which is profitable, from that which is lawful: seeing that we must hope for no good thing or joyful thing, save only from the blessing of God, which is not promised unto the wicked & rebellious, who seek for help at the hands of the Devil, but unto the faithful who walk plainly in the ways of God. And yet this reason had some colour: because the common commodity ought always to be of more weight. But (as I said even now) the people is no more safe by the wicked death of an innocent, than the whole body of man, whilst that the throat only is cut, or the breast thrust through with a sword.  
Who was high Priest. He doth not call him high priest of that year, because it was a yearly office only: but whereas it was sold for money, it was given unto divers men, contrary to the prescript of the law, God would not have the honour ended unless the man did die: but when as things were all out of order, and turned topsy-turvy, it came to pass that the Romans did oftentimes change the Priests. Furthermore, the Evangelist saith that Caiphas spoke not this of himself, not that he spoke that which he understood not, as a mad man, and one that is frenzy: (for he spoke as he thought) but the Evangelist meaneth that there was a superior moving of his tongue, because God meant to show forth by his mouth some greater matter than came into his mind. Therefore Caiphas was at that time as it were double tongued. For he vomited out that wicked & cruel counsel and purpose to put Christ to death, which he had conceived in his mind: and God turned his tongue another way, that he might also under doubtful words utter a prophesy. God would have the heavenly oracle to proceed even from the seat of the high priest, that the jews might be the more without excuse. For although no man's conscience of all that crew was touched, yet they perceived afterward that their blockishness deserved no pardon. Neither yet did the wickedness of Caiphas any whit hinder his tongue from being the instrument of the holy Ghost, because God had rather respect unto the Priesthood which he himself had instituted, then unto the man's person, and that was the reason, which I touched, that the voice coming from an high place, might be the better heard, and might have the more reverence and weight. In like sort did he bless his people by the mouth of Balaam, whom he had endowed with the spirit of prophesy. But the Papists are more than ridiculous, who do thereby gather that that is to be accounted as an oracle, whatsoever it pleaseth the bishop of Rome to blunder out. First of all, admit we grant (which thing is in vain) that he is always a Prophet who is high priest, yet must they prove of necessity, that the Bishop of Rome is created by the commandment of God. For the Priesthood of one man was abolished by the coming of Christ, neither do we any where read, that it was afterward ordained, that any one man should govern the Church. But admit we grant them this secondly, that the title and honour of the high priest was translated unto the bishop of Rome, we must mark what good this did the Priests, that they embraced Caiphas his prophesy. They conspire together to put Christ to death, that they may subscribe unto his judgement. But let such obedience be far from us, which may drive us unto horrible apostasy, by denying the son of God. Caiphas doth with one voice blaspheme and also prophesy: those which obey his saying do contemn the prophesy and catch at the blasphemy. We must take heed lest the same befall us, if we give ear unto the Roman Caiphas, otherwise the similitude should be unperfect.  
Furthermore, I ask this question, whether all the words of the high Priest be prophecies or no, because Caiphas did once prophesy. But he did afterward condemn the chiefest and principal point of our faith of blasphemy: whence we gather, that that was extraordinary whereof the Evangelist maketh mention now, & that it is preposterously taken for an example.  
51 That jesus should die. The Evangelist doth first of all declare that the sum of our salvation consists in that, if Christ do gather us together into one. For by this means he reconcileth us unto the father, in whose power the fountain of life is. Whence we do also gather that mankind is scattered abroad, and estranged from God, until such time as the children of God do grow together under Christ their head. So that the communion of the saints is the preparation unto eternal life: because they abide all in death, whom Christ doth not gather unto the father: as we shall see again in the sixteenth Chapter. Therefore is it that Paul Ephe. 1. 10. teacheth that Christ was sent, to the end he might gather together all things which are in heaven and earth. Wherefore if we will enjoy the salvation which is brought unto us by Christ, we must remove all dissension and be at one with God, the Angels, and amongst ourselves. The death of Christ was the cause of this unity and the pledge thereof, whereby he took all things unto himself: but yet we are gathered together daily by the Gospel into Christ his sheepfold.  
52 And not for the nation only: The Evangelist his meaning is, that the reconciliation made by Christ is also extended unto the Gentiles. But how are they called the children of God, whom the miserable scattering abroad, wherein they wandered, did make the enemies of God? I answer (as I have said else where) that they were sons and children in the breast of God, who were in themselves wandering & lost sheep yea nothing less than sheep, but rather wolves and wild beasts. Therefore he counteth them the children of God by their election, even before they be called, because they begin at length to be revealed both unto themselves and unto others by faith.  
53 Therefore from that day they took counsel to put him to death.  
54 Therefore jesus walked no more openly amongst the jews: but went thence into a region nigh unto the desert, into a city called Ephraim: and abode there with his disciples.  
55 And the jews Easter was at hand: and many of the country went up to jerusalem, before Easter that they might purify themselves.  
●● 56 Therefore they sought jesus and said amongst themselves, as they stolde in the Temple, what think ye, that he came not unto the feast.  
57 And the Priests and Pharisees had given a commandment, that if any did know, where he were, he should tell it, that they might take him.  
53 They took counsel to put him to death. The Evangelist saith that Christ fled again, seeing that he knew that his enemies did so furiously pursue him. Yet let us remember that he did not so fly that he might withdraw himself from his father's calling. For this was his only purpose to present himself ready, to suffer death willingly at the time which God had appointed. Furthermore, the counsel whereof the Evangelist maketh mention, was not so much concerning the death of Christ, as that they might find some means how to suppress him, This was already decreed amongst them, that he was to be made away: the other deliberation did only remain, how they might accomplish, that which they had determined.  
54 Which is called Ephraim. I think that the name of the city which is here set down, was either corruptly pronounced or else was some new name. For we know what great alteration was made in the tongue after the captivity of Babylon, and also how much the fashion of the land was changed. When he speaketh of the disciples of Christ, he meaneth not all those which received his doctrine but those which were continually with him, and were wont to live together with him in the same house.  
55 Many of the country went up &c. before Easter, that they might purify themselves. This was not ●latly commanded that they should purify themselves before the offering of the passover. Therefore the Evangelist saith not that they came all, but many: It was not lawful for any that was unclean to care: but I say that they took up this sanctifying of their own accord, and of some private affection, so that the other were not forbidden to eat, although they were not prepared by any such rite, before the feast day. But the drift of the Evangelist is, to show how famous Christ was, and how greatly he was spoken of throughout all jury. For those that meet together out of all parts in the Temple, are especially bend to seek Christ, and talk together concerning him. They seek him after the manner of men, but yet by seeking him they declare that the tyranny of the Priests was the cause that he did not appear openly.   

Chap. 12.  
1 jesus therefore, six days before Easter came to Bethania, where Lazarus was, that had been dead, whom he had raised up from the dead.  
2 Therefore they made him a banquet there, and Martha served: but Lazarus was one of those that sat as meat with him▪  
3 Then took Marie a pound of ointment of Spicknard precious, the anointed the feet of jesus, and wiped them with her hair: and the house was filled with the savour of the ointment.  
4 Therefore one of his disciples, judas Iscariot Simons son, which was about to betray him, said▪  
5 Why was not this ointment sold for three hundred pence, and given to the poor?  
6 This said he, not that he cared for the poor: but because he was a thief, and had the bag, and did carry those things which were given▪  
7 Therefore jesus said, she hath kept this until the day of my burial.  
8 For you have the poor always with you, but me ye have not always.  
1 jesus, etc. came to Bethania. We see that their judgement was over rash, who thought that jesus would not come, whereby we are taught that we must not make such haste, but with patiented and quiet minds stay until the opportunity come whereof we know not. Christ came first to Bethania, that he might go thence to jerusalem three days after. In the mean while his intent was to give judas a fit time and place to betray him, that he might be a sacrifice ready, at the appointed hour. Neither is he ignorant what shall befall him, but goeth willingly to be offered up. Whereas he came to Bethania six days before Easter, we may gather out of Matthew and Mark that he stayed there four days. john doth not express the day wherein the banquet was made unto him, wherein he was anointed by Mary, but it is likely that this was done not long after his arrival. Furthermore, in that some do think that this was not the anointing whereof Matthew and Mark make mention, they are deceived therein. The respect of the time moveth them, because before the two Evangelists say, that Christ was anointed, they make mention of two days. But the answer is easy, and that double. john saith not that Christ was anointed the first day he came. So that this might have been done when as he was ready to departed. Although (as I have said already) the other conjecture is more like to be true, that he was anointed a day or two before his departure. For it is certain that judas had barganed with the Priests, before Christ had sent two of his disciples to prepare the passover: and it must needs be that there was one day between at the least. The Evangelists add, that he waited a fit time to betray Christ, after that he had his hire. Therefore in that, having made mention of two days, they add the history of the anointing, they set down that first which was done last. The reason is, because that seeing they had recited the words of Christ: you know that after two days the son of man shallbe betrayed: they now add that which was before omitted, how and upon what occasion he was betrayed by the disciple. It appeareth sufficiently that he was anointed at Bethania. Matthew and Mark say that he supped then with Simon the Leper, john doth not express the house: but he doth sufficiently show that he supped at some other place then with Lazarus and Martha, whilst that he maketh Lazarus one of those that sat at meat: that is, that he was invited together with Christ. Neither is there any disagreement in this that Matthew and Mark do say that his head was anointed, and our Evangelist his feet. The anointing of the head was ordinary, whereupon Pliny counteth it a point of too much riot, that certain did anoint the ankles. The three agree together in this, that Mary did anoint Christ plentifully, and powered out great store of ointment. Therefore whereas john speaketh of the feet, it is as much as if he had said, that all the whole body of Christ was anointed even unto the feet, For there is an augmentation in this word feet, which appeareth better by that which followeth, when he addeth, that Mary did wipe his feet with her hair. And the house was filled with the smell. It was no simple liquor drawn out of Narde, but a compound confection made of smelling things: therefore it is no marvel if all the house were filled with the smell.  
4 Therefore one of his Disciples saith. The murmuring of judas followeth, which Matthew attributeth unto the Disciples in general, and Mark only to certain of them. But that is an usual thing by Synecdoche to apply that unto many, which belongeth only unto one or a few. Although it seemeth to me a thing like to be true, that the murmuring began at judas alone, and that the rest were moved to consent unto him, as it is an easy matter for divers affections to be kindled in us by whisperings, as with fans: and principally backbitings (as we are too much bend unto sinister judgements) do take place in us. But the too too great credulity and rashness in believing, which the spirit of God reproveth in the Apostles, teacheth us, and is unto us an example, that we be not too ready & credulous to hear malicious speeches.  
5 Why was not this ointment. A pound of common ointment cost but (as Pliny doth testify) ten pence: but the same man affirmeth that the highest price of the best ointment was three hundred & ten pence. The Evangelists agree together in this, that this was the most costly ointment, wherefore it is not without cause that judas doth value it at an hundredth pence, which sum amounteth unto fifty pounds of French money, according to Budaeus his account. Furthermore, forasmuch as all daintiness almost, hath included in it a superfluous riot, the greater the loss of the money was the more colour had judas for his murmuring: as if he should have said, if Mary had bestowed some small cost, she should have some excuse: but now seeing that she hath wasted a great sum of money upon a matter of no importance, hath she not done injury to the poor, who might have been greatly relieved therewithal? Therefore her fact deserveth no pardon.  
6 Because he was a thief. The rest of the Apostles do condemn Mary, not of any evil affection, but rashly: but judas coloureth and covereth his wickedness with an honest cloak, when he speaketh for the poor, for whom he cared not. By this example are we taught what a monstrous beast the desire to have is: the loss which judas thought he had sustained, by having the matter of stealing taken from him, doth drive him unto so great outrage, that he feareth not to betray Christ. And it is likely that he had not only lied unto others, that the poor were defrauded: but also that he flattered himself inwardly (as hypocrites are wont to do) as if it had been but a light offence to betray Christ that he might thereby recompense the damage which he had received. This was one cause which moved him to betray Christ, that he might pull again unto himself the pray which had escaped him by some manner of means. For the indignation which he had conceived by reason of the gain which he had lost, caused him to determine to betray Christ. It it is a marvel that Christ would choose such a man to be his steward as he knew was a thief, for what other thing was this but to reach him an halter to hang himself withal? Mortal man must make no other answer in this place, but that the judgements of God are a deep dungeon. Nevertheless the fact of Christ must not be made a common rule, that we commit the caring for the poor or any other office to a wicked & ungodly man. For God hath given us a law, wherein he hath set down who those ●e that must be called unto the government of the Church and unto other offices, which law we may not violate▪ Christ his estate was far unlike unto ours, who seeing that he was the eternal wisdom of God, he suffered his secret predestination to take place in the person of judas.  
7 Suffer her. Whenas Christ commandeth them to let Mary alone, he teacheth that those men do wickedly & unjustly who molest their neighbours without cause, & procure contention about a matter of nothing. Christ his answer is longer in the other Evangelists, yet the sum is all one, The anointing, wherewith judas found fault, is defended by this reason, because it was done to bury him. Therefore Christ doth not allow it to be an ordinary worship, & which ought to be commonly used in the Church. For if he would have such duty done unto him daily, he would rather have said any thing, then that this was given to his burial. And truly God careth not for external pomp: yea seeing that he seethe that man's nature is too much bend unto carnal rites, he doth oftentimes command us to be sparing & sober in these things: wherefore they mistake Christ very much, who infer out of his answer, that god is delighted in costly & gorgeous worshipping, seeing that he did rather excuse Mary, because she did unto him an extraordinary duty, which ought not to be made a common rule of worshipping God. Against the day of my burial, etc. In that he saith that the ointment was kept, his meaning is, that it was not powered out in vain, & out of season, but according to the circumstance of the time. For that is said to be saved or kept, which is said up safe, that it may be brought forth in due time. For it is certain that it any would have burdened him before with sumptuous dainties, he would not have su●●ered him. And he saith not that Mary did this according, to the custom, but that she might do him the last duty. Furthermore, the anointing of the bodies was then no vain ceremony: but rather a spiritual sign, to set before the eyes of men, the hope of the resurrection. The promises were as yet dark, Christ was not yet risen again, who is for just causes called the first fruits of those that rise again. 1. Cor. 15. 20. Therefore the faithful had need of such helps, that they might direct them unto christ, who was yet absent. Therefore the anointing of Christ was not superfluous them, seeing that he should shortly after be buried. For he is anointed as if he should have been laid in his grave. The disciples knew not thus much as yet: and without doubt Mary was enforced at a sudden, to do that through the direction of the spirit, whereon she thought not before. Christ apply that unto the hope of the resurrection, which they did so much disallow, that the commodity itself might reclaim them from wicked churlishness. But how soever Christ would have the childhood of the old people to be governed with such exercises, it were an absurd thing for us to assay the like now: neither could we do it without doing injury to Christ, who hath driven away such shadows by his coming. Because his resurrection had not as yet fulfilled the figures of the law, it was requisite that his burial should be adorned with the external rite: the smell of his resurrection hath strength enough of itself now, without nard and ointments, so that it quickeneth the whole world. And let us remember that in judging concerning men's facts, we must stand to Christ his judgement alone, before whose judgement seat we must once stand.  
8 For ye have the poor always. We must note that which I said before, that the extraordinary fact of Marie, is in this place distinguished from the common worship of Christ. Wherefore they are Apes and not true followers, who covet to worship Christ with pomp and sumptuous apparel: as if Christ did allow that because it was once done, and not rather forbidden it to be done afterward. Whereas he saith that he will not be always with his Diciples, it must be referred unto the manner of his presence wherewith carnal worship and costly honour can agree. For in that he is present with us by the grace and power of his spirit, in that he dwelleth in us, in that he doth also feed us with his flesh and blood, this appertaineth nothing unto bodily worship. Therefore what pomp soever the Papists did invent to worship Christ withal, they did bestow it upon him all in vain, seeing that he doth openly refuse it. Whereas he saith that the poor shall be always with us, although he toucheth therein the hypocrisy of the jews yet may we gather a profitable doctrine thence: that is, that the sacrifices which God alloweth, and which smell sweet, are those alms deeds wherewith the poverty of the poor is helped, and that there is no other cost rightly bestowed in worshipping of God.  
9 A great company of the jews knew that he was there, and came, not for jesus his sake only: but that they might see Lazarus also whom he raised up from the dead.  
10 And the chief Priests took counsel together to put Lazarus to death also.  
11 Because many of the jews did departed because of him, and believed on jesus.  
12 On the morrow a great multitude, which came to the ●east, when they had ●ard that jesus came to jerusalem,  
13 They took branches of Palm trees, and went out to meet him, and cried, Hosanna, blessed is he that cometh in the name of the Lord, king of Israel.  
14 And when jesus had found a young Ass, he sat thereon, as it is written, Fear n●t daughter of Zion, because thy king cometh sitting upon the colt of an Ass.  
9 Therefore the multitude knew. The nigher the time of Christ's death did draw the more requisite was it that his name should be praised & spoken of amongst all men, to the end this might be a preparation unto more perfect faith after his death. The Evangelist mentioneth especially, that that fresh miracle of Lazarus who was raised up from death was most famous, and because Christ did show therein a singular token of his divinity, god would have many to see the same. When as he saith that they came not for jesus his sake only, but also because of Lazarus, he meaneth not for Lazarus sake, as if they gave him this honour apart, but that they might see a manifest token of Christ his power in Lazarus.  
They took counsel together. This was more than furious madness, to go about to kill him, who (as it did manifestly appear) was raised from death by God. But this is the spirit of giddiness, wherewith Satan pricketh forward the wicked, so that they make no end of their madness, although God do set the heaven, the earth, and the sea against them. For this so wicked a consultation is described for this cause, that we may know that the enemies of Christ were brought unto so great stubbornness, not through error or madness, but through furious wickedness, so that they were not afraid even to make war against God himself: and secondly, that we may know that the power of God was nothing obscure in Lazarus his resurrection, to extinguish the which, ungodliness could invent no other remedy, but to make away an innocent man by cruel and detestable death. But seeing that it is Satan's whole drift to suppress, or at least darken the works of God: it is our duty to be bend continually to meditate thereupon.  
12 The next day a great company. The other Evangelists set down this entrance of Christ more at large: yet this our Evangelist comprehendeth the sum of all. We must first of all note Christ's purpose: namely, that he came to jerusalem of his own accord, that he might offer himself to die: for it was requisite that his death should be voluntary, because the wrath of God conceived against us could be appeased by no other means save only by the sacrifice of obedience. For he knew what success he should have. Yet before he be crucified, he willbe entertained and received of the people as a king, with some solemn rite: yea, he declareth manifestly that he beginneth his kingdom by going to die. Although his coming was celebrated by a great assembly of people, yet is it unknown to his enemies, until such time as he proved himself to be the true Messiah, by fulfilling the prophecies (which we shall see in their place). For he would omit nothing which might serve to the perfect confirmation of our faith.  
A great multitude which came to the feast. Therefore strangers were far more ready to do the duty of godliness unto the son of God, than the citizens of jerusalem, who notwithstanding aught to have been an example unto others. For they had the sacrifices daily: the temple was always in their sight, which thing ought to have kindled in their hearts the desire to seek God: there were the principal doctors of the Church, there was the sanctuary of God's light, Therefore their unthankfulness was too filthy, that having had such exercises from their childhood, they do either refuse or else neglect the redeemer promised them from the beginning. But this hath been a common vice almost in all ages, that men do so much the more boldly despice God, the nigher & more familiarly he offereth himself unto them. But there was greater zeal and ferventness in the other, who having left their houses were come together to celebrate the feast day, so that they inquired diligently after Christ: & whenas they hear that he cometh into the City, they go out to meet him, and to welcome him. Questionless they were raised up to meet him in such sort, by the secret instinct of the spirit. We do not read that this was done before: but as earthly princes do call their subjects unto them by the sound of a Trumpet or the voice of a Crier, when they take possession of their kingdoms: so Christ gathered together this people by the vehement motion of his spirit, that they might salute him as a king. When as the multitude would have made him a king in the wilderness, he withdrew himself privily into the mountain: for at that time they thought upon no other kingdom, save only such a one, during which they might have their bellies well filled, like brute beasts. Therefore Christ could not yield unto their foolish and disordered desire, unless he would deny himself, and cast off that function, which was enjoined him by the father. But he doth now challenge such a kingdom, as he had received of his father. I confess indeed that the common people, which went out to meet him, did not throughly know the nature of this kingdom: but Christ had respect unto the time to come. Nevertheless he suffered them to do nothing, but that which did agree with the spiritual kingdom.  
14. Boughs of palm trees, and they went out to meet him. The Palm tree was a token of victory and peace amongst the men of old: but they were also wont to use branches of Palm trees, when they did ascribe the empire unto any, or humbly crave pardon of one that was a conqueror. Notwithstanding it seemeth that these men took branches of Palm trees in their hands, as a token of mirth and joy, seeing they did entertain a new king.  
They cried Hosanna. By this word they did testify that they did acknowledge that Messiah in jesus Christ, who was promised in times passed to the fathers, and at whose hands they were to hope for redemption and salvation. For the hundred and eighteenth Psalm, out of which this cry is taken, was made touching the Messiah to this end, that all the Saints might fervently with continual petitions desire his coming, and receive him with great reverence, when he was revealed and given. Therefore it is like to be true, yea truly it may be gathered, that this prayer was ancient every where amongst the jews, and so consequently, that it was in every man's mouth. Therefore these men wished well unto Christ, the spirit of GOD going before their words, and they were chosen as criers to make it known that the Messiah was come.  
This word Hesanna being compounded of two Hebrew words, signifieth as much as Save, or, make safe, I pray thee. The Hebritians pronounce it after another sort, namely Hosiah-na: but it is an usual thing for the pronunciation to be corrupted so often, as words are translated into another tongue. Notwithstanding although the Evangelists wrote in Greek, yet retained they the Hebrew word, to the end they might the better declare that the multitude did use a solemn form of prayer, which was first delivered by David, and received continually from time to time amongst the people of God, and was sanctified peculyerly unto that end and use, that they might bless the kingdom of Christ. To the same end tendeth that, which followeth immediately, Blessèd is he that cometh in the name of the Lord. For this is also an happy prayer, for the joyful and prosperous success of that kingdom, whereupon the felicity and restoring of the Church of God did depend. But because David seemeth rather to speak of himself, then of Christ in that Psalm, we must resolve this doubt first of all. Neither is it any hard thing to do: for we know to what end the kingdom was established with David and his posterity namely, that it might be as it were a certain entrance into that eternal kingdom, which was to be manifested at the appointed time.  
Neither was it for David to stay in himself, and the Lord doth ever now and then turn the eyes of all the godly unto some other by the prophets. For whatsoever David did say of himself, it is referred for good causes unto that king, which should arise according to the promise of his seed, to be a Redeemer. Hence have we to gather a profitable admonition. For if we be members of the Church, the Lord doth stir us up even at this day unto that self same desire, wherewith he would have the faithful to be moved under the law: namely with all our heart to wish that the kingdom of Christ may flourish and have good success: and not that only, but that by prayer we do testify this: and to the end we may be the more encouraged to pray, we must note that he setteth down the words, which we shall use. Woe be therefore unto our sluggishness, if we do either extinguish with our coldness, or choke with our luke warmness that ferventness, which God stirreth up. In the mean season let us know that our prayers shall not be in vain, which we make through God's direction and instruction. Only let us not be sluggish, or weary in ask: he will be a faithful governor of this kingdom, that he may defend the same by his invincible power and aid. The majesty thereof will continue and stand, though we do cease: but in that it doth not flourish so gorgeously oftentimes, as it ought, but doth rather decay (as we see at this day horrible scattering abroad and disorder, yea wastenesse of the same) it is certain that that happeneth through our sins. And in that there appeareth very small or almost no restoring thereof, or at least that it goeth but slowly forward, let us impute that unto our slothfulness. We crave daily of God, that his kingdom may come but scarce one of an hundredth beggeth this in earnest & fervently. Therefore we are justly deprived of that blessing of God, which we cannot afford to ask.  
Moreover we are taught by this word, that it is God alone that saveth and defendeth his Church: neither doth he challenge or command any thing to be attributed unto him, save that which is his own. Therefore when as (having our tongues by him directed, we crave that he will preserve Christ his kingdom, we confess that God himself is the only author of safety, that this kingdom may stand in his estate. He useth in this thing men's diligence, yet such as he hath framed and made meet with his own hand. Secondly he useth the help of men to further or preserve the kingdom of Christ in such sort, that he alone doth begin and accomplish all things through their means by the power of his spirit.  
He that cometh in the name of the Lord. We must first mark what this phrase meaneth, To come in the name of the Lord. He cometh in the name of the Lord, who intrudeth not himself rashly, nor usurpeth to himself the honour falsely: but being rightly called, hath GOD to be the guide and author of his actions.  
This title belongeth unto all the lawful ministers of God. That Prophet cometh in the name of God, who being directed by the spirit of god, delivereth that doctrine sincerely unto men, which he hath received from heaven. The king cometh in the same name, by whose hand god doth govern his people. But because the spirit of the Lord rested upon Christ, and he is the head of all, and because whosoever have been appointed to rule the Church, they have been subject to his power and government: yea they are but streams flowing from this fountain: he is properly said to have come in the name of the Lord. Neither doth he only excel others in the degree of government: but because god doth wholly reveal himself unto us in him. For in him dwelleth the Godhead bodily as saith Paul, Col. 2. 9▪ and he is the express image of God: Finally, he is the true Immanuel. Wherefore he is said to have come in the name of God by a singular kind of right, because God revealed himself by him not in part (as before time by the Prophets) but in whole. Therefore we must begin with him, as at the head, whenas we will speak good of the ministers of God.  
Now because the false Prophets do proudly boast of the name of God, and do vaunt themselves under this false colour (whereas notwithstanding they are carried through the vehement motion of the Devil to destroy the Church) we must understand the opposition, that the Lord may scatter them abroad, and bring them to nought. So that we cannot bless Christ but we must curse the Pope, and that sacrilegious tyranny which he hath set up against Christ. He shaketh his curses against us as thunder bolts and lightning with great force: yet may we safely contemn them as vain and proud words. On the contrary, the holy Ghost setteth down in this place an horrible curse, wherewith he may be drowned even in the deep pit of hell, with all his glory and pomp. Neither hath he need of any high Priest, to pronounce a curse against him, seeing that Christ did once endow children with this power, when as he confirmed their cry as the other Evangelists do say.  
14 And when jesus had found a young Ass▪ The other Evangelists do more distinctly set down this part of the history: namely, that Christ sent two of his Disciples to fet the Ass. It was enough for john who writ the last of all, briefly to note the sums of the things which were handled by the rest already. Hereby it cometh to pass that he omitteth many circumstances. And the show of contrariety which troubleth many, is easily taken away. Whereas Matthew saith, that Christ sat upon an Ass and her colt, it must be taken as spoken by Sen●●d●●he. Some do think that he sat first upon the she Ass, and afterward upon her colt, & from this their surmise they draw an allegory, that he sat first upon the jewish people, which had been long time accustomed to bear the yoke of the law: and afterward he made the Gentiles subject unto him as a wild and young Ass. But that is simply true, that Christ did ride upon an Ass, which was brought together with his dam: & hereunto do the words of the Prophet agree, who hath a repetition which is common enough amongst the Hebritians, which expresseth one thing twice in divers words, upon the Ass saith he, and upon the colt of the Ass accustomed to the yoke. Our Evangelist who studieth to be brief, omitomitting the former member doth only bring in the latter. Furthermore, the jews themselves are enforced to expound the prophesy of Zacharie contained in the nienth chapter & ninth verse, which was then fulfilled of the Messiah. And yet they do mock us, because being deceived with the shadow of the Ass, we give the honour of the Messiah unto the son of Mary. But our faith leaneth unto far other testimonies. Neither do we whenas we say that jesus is Christ, begin here, because he came to jerusalem sitting upon an As●e. For there appeared in him such glory as became the son of God, as we have had before in the first chapter. And his divine power appeared chief in his resurrection. But we must not despice this confirmation, that God did by his wonderful providence as it were set open before all men as upon a stage, the prophesy of Zacharie which was fulfilled: by that entrance. Fear not. In this sentence of the prophet, as the Evangelist repeateth it, we must first note, that our minds cannot be in quiet by any other means, and that we● are not delived from fear & trembling by any other means, save only when as Christ doth reign amongst us. The Prophet useth other words (for he exhorteth the faithful to be light and glad) but our Euangeliste hath expressed how our minds rejoice with true joy: namely, when as we are delivered from fear, wherewith all men are tormented until such time as being reconciled unto God, they have that peace, which proceedeth from faith. Rom. 5. 1. Therefore we have this goodness through Christ, that being delivered from the tyranny of Satan, the yoke of sin being broken, guiltiness being dissolved, death being abolished, we do freely make our boast, trusting to the aid of our king, under whose tuition whilst we are, we need not fear any danger, not that we are void of fear so long as we live in the world, but because that hope which leaneth unto Christ, surpasseth all fear. When as Christ was as yet far off, the Prophet commanded the godly of that time to be merry and joyful, because he should come, Behold (saith he) thy king shall come, therefore fear not. Now sithence that he is come so that we do enjoy his presence, we must so much the more valiantly wrestle with fear, that being safe from our enemies, we may worship our king meekly and joyfully. The Prophet spoke in his time unto Zion: because the house and seat of the Church was there, God hath now gathered unto himself a Church out of all the whole world: yet this promise is properly directed unto the faithful, who submit themselves unto Christ, that he may reign in them. In that he bringeth in Christ riding upon an Ass, he giveth us to understand that his kingdom shallbe void of worldly pomp, gorgeousness, riches and might, and that it was requisite that that should be showed by some external figure to the end all men might openly acknowledge that it was spiritual.  
16 These things knew not his disciples at the first: but when jesus was glorified, them they remembered that these things were written of him, and that they had done these things unto him.  
17 The multitude therefore, which was with him, when he called Lazarus out of the grave, and raised him up from the dead, bore him witness.  
18 Therefore the multitude met him, because they had heard that he had wrought this miracle.  
19 Furthermore, the Pharisees said among themselves, ye see that ye prevail not, behold the world is gone after him.  
16 These things knew not his Disciples. As the seed springeth not up so soon as it is cast into the ground, so the fruit of the works of God appeareth not by and by. The Apostles are the ministers of God to fulfil the prophesy, but they cannot tell what they do. They hear the people's cry, and that no confused cry, but that Christ was plainly saluted as a king: yet they do not as yet understand to what end this is, or what it meaneth. Therefore it is unto them a vain spectacle until such time as the Lord doth open their eyes. When as it is said, that they remembered at length, that these things were written of him, the cause of such gross ignorance is noted, which went before knowledge: namely, because they had not the scripture to be their guide and teacher then, to direct their minds unto the pure and right consideration. For we are blind unless the word of God do go before us. Although even this is not sufficient, that the word of God doth shine unto us, unless on the other side the spirit do illuminate our eyes, which should otherwise be blind even in perfect light. Christ vouchsafed to bestow this grace upon his disciples after his resurrection: because the full time was not yet come, wherein he poured out abundantly the riches of his spirit, until such time as he was received into the heavenly glory, as we had in the seven. chapter ver. 39 Let us learn by this example to judge of all things which appertain unto Christ according to the scripture, and not according to the proper sense of our flesh. Let us secondly mark that this is a peculiar grace of the spirit, that he doth instruct us in tract of time, lest we be dull in considering upon the works of God. I interpret this member, That these things were written of him, and that they had done these things unto him, thus, that the disciples did then first of all remember that these things were not done unto Christ rashly, and that these men did not rashly mock him: but that all this business was governed by the providence of God (because it was requisite that all these things should be fulfilled which were written. Therefore resolve it thus, They did these things unto him, as they were written of him.  
17 The multitude bore him witness. He repeateth that again which he had said already, that many being stirred up with the fame of so great a miracle came to meet Christ. For they went out by troops for this cause, because the rumour of the raising again of Lazarus from death was every where dispersed. Therefore these men had just matter and cause ministered unto them, to give the honour due unto Christ unto the son of Marie, seeing that such excellent power of his was made known unto them.  
19 Ye see that ye prevail not. By these words they prick forward themselves unto greater madness. For it is a certain upbraiding of sluggishness, as if they should say that the common people fell away unto Christ, because they themselves were too slack and faint hearted. This manner of phrase is common amongst desperate fellows, when as they prepare themselves to assay even the very last and uttermost things. But and if the enemies be so stubbornly bend to do evil, we must be far more constant in a good purpose.  
20 And there were certain of those that went up to worship on the holy day, Greeks.  
21 Therefore those men came unto Philip, which was of Bethsaida of Galilee, and requested him, saying, Sir we will see jesus.  
22 Philip came and told Andrew: again, Andrew and Philip tell jesus himself.  
23 And jesus answered them saying, the hour cometh, and now is, that the son of man must be glorified.  
24 Verily, verily I say unto you, unless the wheat corn when it is fallen into the earth, shall die, it abideth alone, but if it die, it bringeth forth much fruit.  
25 He that loveth his life shall destroy it: and he that hateth his life in this world, shall keep it unto eternal life.  
26 If any man will serve me, let him follow me: and where I am, there shall my minister be also: and if any man shall serve me, him shall the father honour.  
20 And there were certain. I do not think that they were Gentiles, or uncircumcised: because it followeth shortly after, that they came to worship. And this was straightly forbidden by the laws of Rome, and the proconsules and other Magistrates did sharply punish it, if any man were found, which fell unto judaisme, having left the worship of his Country. It was lawful for the jews which were dispersed through Asia and Grecia to come over the Sea to offer sacrifice in the Temple. Secondly, the jews would never have suffered the Gentiles to be mingled amongst them in that solemn worship of God: because they would have thought that both the Temple and themselves and the sacrifices were polluted by this means. And although they came of the jews: yet because they dwelled far beyond the Sea, it is no marvel if the Evangelist bring them in as strangers and men which knew not all those things which were then done at jerusalem or at the places nigh thereunto. Therefore his meaning is that not only the inhabitants of jury which came out of the villages and cities unto the feast, did entertain Christ as a king: but that his fame was spread abroad also unto those that dwelt beyond the Sea, which came from far Country.  
To worship. They might do this also in their country, but john speaketh of a solemn kind of worship, which was joined with the sacrifices. For although religion and godliness were not tied unto the Temple, yet was it not lawful to offer sacrifices unto God any where else. Neither had they the ark of the testimony, which was a token of God's presence any where else. Every man did worship God daily spiritually at his own house, yet was it requisite that the holy men which were under the law should outwardly profess religion, and that they should make such profession as was commanded by Moses that they should present themselves in the Temple before the face of the Lord: and unto this end were the festival days appointed. If so be it these men did take such a long journey, not without great charges and trouble, that they might not neglect the external profession of their godliness: what excuse can we have at this day, if we do not testify that we worship the true GOD, at our own house? The worship of the law is ceased: yet the Lord hath left unto his Church, Baptism, the holy Supper, and the public rite of prayer, that in these the faithful may exercise themselves, Therefore the neglecting of these things, doth bewray, that the study of godliness is too cold in us.  
21 They came unto Philip. This is a sign of reverence, that they go not straightway unto Christ, but are desirous to have Philip to make a way for them that they may come unto him. For reverence doth always bring forth modesty of herself. And whereas the Papists do hereby gather, that the dead must be called upon, that they may be our patrons with Christ and God the father, it is so ridiculous that it necdeth no refutation. The Greeks speak in presence of Philip: he that calleth upon the dead from whom he is separated, how is he like unto them I pray you? But these are fruits of man's boldness, after that it hath once granted to itself liberty to wander without the bounds of the word of God. The Papists did foolishly and rashly invent of their own brain the invocation of Saints: now to the end they may get to themselves some false colour and cloak out of the word of God, they corrupt and rack the scriptures, and are not afraid to set the same to be laughed at shamefully.  
23 The hour cometh. Many do expound this of his death, because the glory of Christ was thereby declared: therefore (as they think) Christ doth now show that the time of his death was at hand. But I do rather refer it unto the preaching of the Gospel: as if he had said, that the knowledge of him should be immediately spread abroad throughout all parts of the world. So that he meant by this means to prevent that despair or casting down, into which his death might bring his disciples. For he showeth that there is no cause why they should be discouraged, because the doctrine of the Gospel shall nevertheless be published throughout the whole world.  
Furthermore lest this cogitation concerning his glory, do vanish away shortly after, when as he shallbe adjudged to die, hanged upon the cross, and at length buried: he preventeth that in time, & showeth that 〈◊〉 the slander of his death doth no whit hinder his glory. He useth a most fit comparison concerning this matter, unless (saith he) the wheat corn shall die, or rot, it remaineth dry and barren. But the death of the seed doth quicken it better, that the fruit may come thence. In sum Christ compareth his death unto sowing, which whilst that it seemeth to tend to the destruction of the wheat, it is a cause of far greater increase. And although this admonition was most necessary at that instant, yet it hath a continual commodity in the Church, And it is meet that we begin first at the head. That terrible show of ignominy and curse, which appeareth in the death of Christ, doth not only darken his glory but also take it quite away out of our sight. Therefore we must not stick and abide in his death alone, but we must also consider what fruit his resurrection brought forth. So that nothing shall keep back his glory from shining every where. Afterward we must pass unto the members. For we do not only think that we perish in death, but our life is also like unto a continual death. Colloss. 3. 3.  
Therefore we shall be quite undone, unless that comfort do help us wherewith Paul lifteth us up: If our outward man be corrupt, the inward man is renewed from day to day, 2. Cor. 4: 16. Let this therefore be the continual meditation of the godly, whenas they are oppressed with divers sorrows and miseries, when as they are brought unto the greatest straits, whenas they are pinched with hunger, nakedness or diseases, when as they are vexed with injuries, when as they think that they shallbe continually swallowed up of death, that this is the ●owing which shall bring forth fruit in due time,  
25 he that loveth his life. Christ adjoineth an exhortation unto doctrine: for if we must die that we may bring forth fruit, we must patiently suffer God to mortify us. And because he setteth the love of life against the hatred thereof, we must understand and know what it is to hate the life, and what to love it. He which is entangled with the immoderate desire of this life, and cannot leave this world willingly, he is said to love his life: and he that contemning this life, doth go unto death with a valiant mind, is said to hate his life. Not that the life is simply to be hated (which is for good causes reckoned amongst the chiefest benefits of God:) but because the faithful must willingly cast away the same, when as it keepeth them back from coming unto Christ. Likeas if any man should shake off from his shoulders a troublesome and unprofitable burden, when as he will make haste to go to some other place. To be brief, it is not evil of itself to love this life, so that we be only as strangers in the same, being always bend toward the mark. For this is the lawful manner of loving the life, if we continue in the same, so long as the Lord thinketh good, and are always ready to departed out of the fame at his will and pleasure: or (that I may conclude in a word) if carrying the same as it were in our hand, we do offer it un to God as a sacrifice. Whosoever is addicted unto this life, beyond this, he destroyeth his life, that is, he throweth it into eternal destruction. For the word perdere doth not signify in this place to lose a thing, which we love dearly, but to destroy. This word anima, is usually taken for the life. Some do take it in this place for the place of the affections, as if Christ had said, he that yieldeth too much unto the desires of the flesh, he destroyeth his soul. But this is too far fet: that other is more simple and plain, that he hath the best way to enjoy his life continually, which neglecteth the same. Furthermore, to the end the sense may the better appear, this clause in the world, which is only once expressed must be repeated twice, that the sense may be, that those men do but evil provide for their life, which love the same in this world: & again that those men do truly know how they may save their life, who despice the same in the world. And truly whosoever is tied fast to the world, he doth of his own accord deprive himself of life, whereof we shall not be heirs unless we be pilgrims and strangers in the world. Therefore that is a beastly affection which reigneth in all the unfaithful, whiles that desiring to be, they include that their being, in the world. Hereby it cometh to pass that the more every man is bend to save himself, the more doth the estrange himself from the kingdom of God, (that is from the true life.) He that hateth his life. I have already said that this is spoken comparatively, because we must despice the life so often as it hindereth us, from living unto God. For if the meditation of the heavenly life do bear the greatest sway in our hearts, the world shall not be able to keep us back. Here is also answered the question which may be objected in this place, many men do stay them through despair, or for other causes, and chief because they are weary of their life: notwithstanding we will not say that these men do provide for their safety and soul's health: othersome die through ambition, which do also throw themselves headlong into eternal destruction. But Christ doth in plain words in this place commend the hatred or contempt of the frail life, which the faithful do conceive by the feeling of a better life. Therefore whosoever doth not look up into heaven, he hath not yet learned how to save his life. Furthermore Christ added this latter member, to the end he might terrify those that were too desirous of the earthly life: because if we be too much drowned with the love of the world, so that we cannot easily forget the same, we cannot walk towards heaven. But for as much as Christ doth so violently awake us, it were too absurd a thing to sleep a deadly sleep.  
26 If any man shall serve me. To the end death may be the less bitter and troublesome unto us, Christ doth invite us unto the same by his example. We shall be ashamed to refuse this honour, to become his disciples. But he admitteth us into the number of his children, upon no other condition, but that we follow the way which he himself prescribeth. But he doth go before us unto death. Therefore the bitterness of death is assuaged, and doth become as it were sweet, whilst that the condition to die is common to us together with son of GOD. Therefore it is so far off, that we must loathe Christ for the crosses sake, that we must rather therefore desire to die. To the same end tendeth that which followeth, And where I am, there shall my minister be also. For he requireth, that his ministers refuse not to submit themselves to die, seeing that they see him go before them. For it is not meet that the servant be separated from his master. The futuretence in the word shallbe i● put in steed of the Imperative mode, after the manner of the Hebritian●. Some think that this is a consolation, as if Chest did promise, that they shallbe partakers of his resurrection, whom it grieveth not to die together with him. But that which I said seemeth more like to be be true. For the consolation is added afterward, that the father shall not defraud Christ his ministers of their hire, who have kept him company continually as well in life as in death.  
27 Now is my soul troubled and what shall I say? Father save me from this 〈◊〉 but therefore came I into this hour.  
28 Father glorify thy name. Therefore there came a voice from heaven: I have 〈◊〉 glorified it, and will glorify it again.  
29 Therefore the multitude which stood, and had heard, said, that it thundereth: other said, an Angel spoke unto him.  
30 jesus answered and said, this voice came not because of me, but for your sake.  
31 Now is the judgement of this world: now shall the prince of this world be cast out,  
32 And if I shall be lifted up from the earth, I will draw all men unto myself.  
33 This spoke he signifying what manner of death he should die.  
37 Now is my soul. This sentence seemeth at the first to disagree much with the speech next going before. That was a manifest token of an heroical heart, to exhort his not only to die, but also to die willingly when as the matter so requireth. Now in that he flieth from death, he doth confess his faintness of heart. Yet notwithstanding we read nothing in this place but that which is most convenient, like as every man is taught by his own experience. If those witty fellows do laugh, it is no marvel: for doubtless this cannot be understood without practice. But it was profitable, yea necessary for our salvation, that the son of God should be thus affected. We must chiefly consider in his death, the sacrifice wherewith he pacified the wrath and curse of God.  
Furthermore, that could not be, unless he should take to himself our guiltiness. Therefore it must needs be that that death which he died was full of horror: because he could not make satisfaction for us, but that he must needs feel the horrible judgement of God. Whence we may better gather the cruelty of sin, which the heavenly father did so sharply punish in his only begotten son. Therefore let us know that death was no sport or pastime to Christ: but that he was thrown even into extreme torments for our sake. Neither was it any absurd thing that the son of God should be thus troubled: for his divinity being hidden, and not showing forth his force, did after a sort rest, that it might make room for the sacrifice. Christ himself did not only put upon him our flesh, but also human affections. These were indeed voluntary affections in him: (because he was not enforced to fear, but because he submitted himself willingly unto fear) yet notwithstanding we must think that he feared indeed and not feignedly. Although he was unlike other men in this, in that he had his affections tempered to obey God's justice: as we have said else where. Also there cometh another commodity hence unto us. If there had been no perturbation in Christ, by reason of the fear of death, which of us would, think that his example did appertain unto himself. For doubtless it is not granted unto us to die without feeling of sorrow & grief, but whenas we hear that there was not in him hard strength, we encourage ourselves to follow him. Neither doth the infirmity of the flesh which feareth death, hinder us from adjoining ourselves unto our captain as companions, to strive and wrestle.  
And what shall I say. Here we see plainly how dear a price the son of God did pay for our salvation, whilst that being brought even into the greatest straits, he found not words, wherewith he might express the vehemency of his grief, neither yet counsel according to man. And (which did only remain) he flieth unto prayers, and desireth to be delivered from death. Again, because he doth also see that he was appointed by the eternal counsel of God to be a sacrifice for sins, he doth by and by correct that petition which his huge sorrowfulness had wrong out of him, and doth as it were with his own hand pull back himself that he may stay himself wholly upon his fathers will.  
We must note in this place siue degrees. For the complaint possesseth the first place, which breaketh out of his unmeasurable sorrow: secondly, he perceived that he had need of remedy, and lest he be overwhelmed with fear, he asketh of himself, what he should do: thirdly, he getteth himself unto his father, and desireth him to deliver him: four, he calleth back that petition which he knew was contrary to his calling, and desireth to suffer whatsoever, rather than he should not fulfil that function which was enjoined him by his father: Lastly, being content with the Glory of God alone, he forgetteth all other things, and setteth nothing by them. But this seemeth to be undecent for the son of God, that a petition doth escape him unadvisedly, which he must by and by call back again and renounce, that he may obey the father. I confess indeed that this is the foolishness of the cross, wherewith proud men are offended, & whereat they do stumble. But the more the Lord of glory abased himself, the more manifestly doth his love toward us appear. We must remember that which I said before, that the human affections from which Christ was not free, were in him pure, and free from sin: The reason is, because they were framed and tempered to obey God. Neither is any let but that Christ may fear death naturally, and yet may desire to obey God: namely according to divers respects. Hence proceedeth that correction, But therefore am I come into this hour, For how soever he feareth death of itself: yet notwithstanding because he considereth to what end he was sent, and what the office of a redeemer doth require, he offereth the fear which he had conceived by the feeling of nature, to be governed of his father: or rather when he had tamed the ●ame, being free and at liberty, he addresseth himself to do that which God had commanded him to do. If sobeit it was requisite that the affections of Christ which were free and pure from all vice should be thus brought under, that he might obey his father: how diligent must we be in this point, seeing that there are as many enemies of God in us, as there slow affections from our flesh? Let this therefore be the meditation of the godly, that they do violence to themselves until they deny themselves. We must also note that we must not only bridle those affections which are flat contrary to the will of God, but also those which do hinder the course of our calling, although they be not otherwise wicked or corrupt. To the end this may the better appear, we must place the will of God in the first degree: & the sincere & perfect will of man in the second, such as was that which God gave Adam, & such as was that which was in Christ: in the last, ours, which is infected with sin. The will of God is a rule whereunto all that must be subject which is lower than it is. Now the pure will of nature shall not rebel against God of itself: yet shall man be prevented with many hindrances, although he be wholly framed to do that which is right, unless he bring under his affections so, that they may obey god. Therefore Christ had but one and a single combat so that he ceased to fear that which he feared naturally, whenas he acknowledgeth that it doth please God, that it should be otherwise. But we have a double combat, because we must wrestle with the stubbornness of our flesh. Hereby it cometh to pass that even the most valiant champions do not get the upper hand without a wound.  
Father save me. We must keep this order so often as we are vexed with fear, or tormented with sorrow, that our hearts do straightways lift up themselves unto God: for there is nothing worse or more hurtful, then to nourish that within, which tormenteth us, as we see a great part of the world gnaw themselves with blind torments: and this is a just punishment for slothfulness in all those which arise not up unto God, that they feel no release and ease.  
28. Father glorify thy name. He showeth by these words that he preferreth his father's glory before all other things, yea he setteth nothing by his life in respect thereof. This is the true moderation of all our petitions, if we do in such sort desire God's glory, that all other things give place thereunto. For this recompense ought to satisfy us abundantly, that we bear and suffer those things with a quiet mind, which are grievous and troublesome unto us. And I have glorified it. These words import as much, as if he had said, I will finish that which I have begun: for doubtless God doth not leave the work of his hands unperfect, as it is in the Psal. 138. 8. And because God his intent and purpose was to prevent the offence of the cross, he doth not only promise that the death of Christ shall be glorious: but doth also set out so many ornaments wherewith he had already adorned the same.  
24. That it thundered. This is like to a monster, that the multitude was astonished and became amazed, when as they saw so manifest a miracle. Some do hear that with deaf ears, as a confused noise, which God uttered plainly. Other some were not so blockish: yet do they greatly diminish the majesty of the voice of God, when as they feign that an Angel was the author thereof. But the same is also common at this day. For God speaketh plainly enough in the Gospel, and the force and efficacy of the spirit doth show itself there, which ought to shake heaven and earth: but this doctrine is as cold amongst many, as if it did only proceed from a mortal man. Unto other some the word of God is bald and barbarous like unto thunder. Notwithstanding, the question is whether that voice sounded from heaven, in vain or no. I answer, that that which the Evangelist doth here ascribe unto the multitude, doth only belong unto a part thereof. For there were some besides the Apostles, which were not so sinister interpreters: but the Evangelist his meaning was briefly to note, what is wont most commonly to hap in the world: to wit, that when the more part hearing God speak plainly and aloud, it doth not hear.  
30. Not for my sake. Had Christ no need of confirmation, or did the father care less for him then he did for us? But we must hold that maxima▪ that like as Christ did put upon him flesh for our sake, so what good things soever he received of the father, they were bestowed upon him for our sake. Again, this is also true, that the voice came from heaven in respect of the people. For doubtless he himself had no need of any external miracle. Furthermore here is a certain secret kind of exprobration, that the jews are deaf like stones, when as they hear the voice of God. For seeing that God speaketh for their sakes, their unthankfulness hath no excuse, whilst that they do not hearken.  
31. Now is the judgement of this world. The Lord having ended his combat, and having conquered not only fear, but also death, he triumpheth. For he doth royally show forth the fruit of his death, which might have been a cause of casting down and discouragement unto his Disciples. Some think that this word judgement doth signify reformation, other some think that it signifieth damnation. I do rather agree with the former sort, who expound it thus, that the world shall be restored into a good order. For the Hebrew word Misphat, which is translated judgement, doth signify good order. And we know that without Christ there is nothing but confusion in the world. And although Christ had begun already to erect the kingdom of God, yet was his death the beginning of the well ordered estate, and was the perfect restoring of the world. Yet we must note that this good order cannot be had in the world, unless the kingdom of Satan be first abolished, and the flesh be brought to nothing, and whatsoever is contrary to the righteousness of God. Finally mortification must needs go before the newness of the world. Wherefore Christ pronounceth that the prince of this world must be cast out: because discipation & deformity proceed hence, because whilst that Satan usurpeth his tyranny, iniquity doth get the upper hand. Therefore when as Satan is once cast out, the world is reclaimed from backsliding, and is brought under the government of God. If any man demand how Satan was cast out in the death of Christ, who ceaseth not to make war continually. I answer that this casting out is not restrained unto any small time, but that that excellent effect of Christ's death is described, which appeareth daily.  
●● 32. When I shallbe lifted up. The manner of appointing this judgement doth follow: namely, that Christ, when as he is lifted up upon the cross, shall draw all men unto him, that he may lift them up from earth to heaven. The Evangelist saith, that Christ did show the manner of his death. Therefore it is not to be doubted but that the sense is this, that the cross shallbe like to a chariot, wherein he may lift up all men unto the Father with him. He might seem then to have been lifted up from the earth, to the end he might have nothing to do with men afterward: but he pronounceth, that it shall fall out far otherwise: namely, that he may draw them unto himself, who were fastened and wholly set upon the earth. And although he allude unto the form of his death, yet he meaneth generally, that his death shallbe no breach, whereby he shall be separated from men, but a new way to draw the earth into heaven. In that he saith, all men, it is to be referred unto the children of God, who are of his flock. Yet do I agree with chrysostom, who teacheth that Christ used the universal word: because the Church was to be gathered aswell of the Gentiles as of the jews, according to that, there shall be one shepherd, and one sheepfold, above 10. 16. The old latin translation hath, I will draw all things unto me: and Augustine holdeth that it ought to be read so: but the agreement of all the Greek books ought to be of greater force amongst us.  
34 The multitude answered him, we have heard out of the law, that Christ alldeth ever: and how sayst thou then the son of man must be lifted up? who is that same son of man?  
35. Therefore jesus said unto them, yet a little while is the light with you: walk whilst that ye have the light, lest the darkness catch you: and he that walketh in darkness, knoweth not whether he goeth.  
36. Whilst ye have the light, believe in the light, that ye may be the children of the light. These things spoke jesus, and going away, he hide himself from them.  
34 We have heard out of the law. It is questionless that their intent was maliciously to cavil at the words of Christ: therefore he maketh them blind in their own wickedness, so that they can see nothing in the clear light. They deny that they must take jesus for Christ, because he said that he should die, whereas the law attributeth unto the Messiah perpetuity: as if both these were not expressly set down in the law, that when as Christ shall die, his kingdom shall flourish until the end of the world. These men take occasion to cavil, out of the second member. But the beginning of the error was this, because they did esteem the gorgeousness of the kingdom of the Messiah, according to the sense of the flesh. Hereby it cometh to pass, that they refuse christ, because he is not correspondent unto their surmise. Under this word law they do also comprehend the Prophets, and the present tense is put in steed of the future tense in this word abideth, according to the Hebrew phrase. This interrogation, who is that son of man? containeth in it a mock, as if Christ did yield, being overcome with that short refutation. Whereby it appeareth how arrogant ignorance is. For it importeth as much as if they had said, go thy ways now, and boast thyself to be Christ, seeing that thine own confession proveth that thou art unlike unto him.  
35. Yet a little while. Although the Lord doth gently admonish them with this answer, yet doth he therewithal prick them sharply: for he chideth them, because they could not see in the light, and doth also denounce that the light shallbe taken from them shortly. When as he saith that there remaineth but a small time of light, he confirmeth that which he had already said concerning his death. For although he doth not mean the light of his corporal presence, but of the gospel: yet he alludeth unto his departure, as if he should say, when as I shall then go away, I will not cease to be light: so little shall your darkness be able to impair me. When as he saith that the light is present with them, he toucheth them by the way, because they pass over the light with shut eyes. And therefore he giveth them to understand, that they were unworthy to have their objection answered, because they minister unto themselves matter of error, of their own accord. When as he saith that the light shineth unto them only for a short time, it is a thing common to all the unbelievers: for the scripture promiseth that the son of righteousness shall arise unto the children of God, which shall never sit, Isai. 60. 19 The sun shall not shine unto you hereafter by day, nor the moon by night: but the Lord shallbe unto you an everlasting light. Yet must all men walk circumspectly because darkness doth follow the contempt of the light. Which thing was also the cause that such thick night & darkness did overwhelm the whole world, because there were but a few that vouchsafed to go forward when as the brightness of the heavenly wisdom appeared unto them. Christ shineth unto us by the gospel to the end we may follow the way of salvation, which he showeth. Therefore those men which do not use the grace of God, do, as much as in them lieth, extinguish the light which is offered them. And (to the end he may the more terrify them) he telleth them how miserable the estate of those men is, who being destitute of the light, do wander during their whole life. For they cannot move their foot forward without danger of slyppinge or falling. And now Christ pronounceth that we are in darkness, unless he give us light. Hence gather of what force the quickness of man's mind, in seeing things is, when as she is her own mistreile and guide without Christ.  
36. Believe in the light. He exhorteth them to possess the light by faith. For he calleth those the children of light, who like true heirs do enjoy the same until the end.  
These things spoke jesus. It may seem a marvelous matter, why he withdrew himself from them, who received him so willingly: but we may readily gather out of the other Evangelists, that this speech concerneth the enemies, who were grieved at the godly desire of good and plain men. For the strangers, which went out to meet Christ, followed him even into the temple, where he hit amongst the Scribes and the multitude of the City.  
37. Furthermore, although he had wrought so many miracles before them, they believed not in him:  
38. That the words of Isaias the Prophet might be fulfilled, which he spoke, Lord, who hath believed our report? and unto whom is the aim of the Lord revealed?  
39 Therefore they could not believe, because isaiah saith, again:  
40. He hath blinded their eyes, and hardened their heart, that they may not see with their eyes, and understand with their heart, and be converted, and I may heal them.  
41. These things, sayeth jesaias, when he saw his glory, and spoke of him.  
37. Although he had wrought. Lest that should hinder any man, that Christ was despised amongst the jews, the Euangeliste removeth this stumbling block, showing that he was furnished with excellent and evident testimonies, which might make him and his doctrine to be of credit: but yet the blind did not see the power and glory, which shined plainly in the miracles. Therefore we must first of all hold, that Christ was not in the fault, that he was not believed amongst the jews: because he did abundantly testify by many miracles, who he was: and that therefore it is an unjust thing, and contrary to reason, that their unbelief should any whit discredit him. But because this self same thing might have caused many to stand in doubt, whence this came, that the jews were so dull, that the visible power of God did move them nothing, john goeth further: namely, that faith ariseth not from the common sense of man: but that it is a singular and rare gift of God: and that this was said before of Christ, that scarce a few should believe the Gospel.  
38. That the words of jesaias. john meaneth not that there was any necessity laid upon the jews by reason of the prophesy: neither did jesaias utter any thing, Chap. 53. 1. Rom. 10. 16. save that which God had revealed unto him out of the hidden treasures of his counsel. That should have happened although the Prophet had said nothing: but because it was not known what should have befallen them, unless God had made it known by the mouth of the Prophet, the Euangeliste setteth before their eyes, as in a glass, a matter, which was otherwise dark, and uncredible almost.  
Lord, who hath believed. This sentence hath two members: in the former Esay having already begun to speak of Christ, seeing that he forseeth, that whatsoever either he should speak, or the Apostles should afterward publish, it should be rejected of the jews: being as it were astonied with some great wonder, he crieth out, Lord, who shall believe our report? And in the second member he acknowledgeth what was the cause that they were so few: to wit, because men come not unto this by their own industry: and God doth not illuminate all men in general, but doth only vouchsafe to grant the grace of his spirit unto a few. And if so be the obstinate unbelief of many ought not to have hindered the faithful amongst the jews, how few soever they were: the same reason ought also to persuade us, not to be ashamed of the Gospel, although it have but a few Disciples: yet must we especially note that reason, which is added, that not their own wit, but the revelation of God doth make men to be faithful. It is well known, that by this word arm, is meant the power of GOD. The Prophet telleth us that the arm of God, which is included in the Gospel, doth lie hid, until such time as it be revealed, and he doth also testify, that all men generally are not partakers of this revelation. Whereupon it followeth that many being void of this inward light, are left to their blindness, who in hearing cannot hear.  
39 Therefore they could not believe. This is somewhat harder: because (as the words do sound), the way was stopped before the jews, and the power to believe was cut off, because that the prophesy of the Prophet had adjudged them unto blindness, before they did choose either of the two. I answer, that there is no absurdity, if it could not otherwise come to pass, than God had foreseen. But we must note that the bare and and plain foreknowledge of God is not the cause of things. Although we must not so much respect the foreknowledge of God in this place, as his judgement and vengeance. For God doth not declare what he seethe from heaven men will do, but what he himself will do: namely, that he will strike the wicked with dullness and giddiness, that he may be avenged of their wickedness. For here is set down the nigh and inferior cause why God will have his word, which is by nature wholesome, to be the cause of death and destruction unto the jews: to wit, because they had so deserved for their wickedness. It was impossible for them to escape this punishment, when as God had once determined to cast them off into a reprobate sense, and to turn unto them the light of his word into darkness. For this latter prophesy is unlike to the former in this: because the Prophet doth testify, that none do believe, save those, whom God doth illuminate of his free good pleasure, the cause whereof doth not appear. For seeing that all men are lost alike, God doth of his mere mercy and goodness distinguish whom he thinketh good, from the rest. And here he maketh mention of the hardening of the heart, wherewith God did revenge and punish the wickedness of the unthankful people. They which mark not these degrees, do wickedly confound and mix together divers places of scripture.  
40. He blinded their eyes. This place is taken out of the sixth chapter of jesaias, where the Lord telleth the Prophet by times, that his pains which he shall bestow in teaching, shall have no further fruit, save only that the people shall be made worse. Therefore he saith first, Go and tell this people: In hearing, hear ye, and hear not. As if he should say, I send thee to speak unto those that are deaf. afterward he addeth, Make blind the heart of this people, etc. In which words he giveth us to understand, that he appointeth his word to be a punishment unto the reprobate, to the end their blindness may be made the thicker thereby, and they may be the deeper drowned in darkness. It is an horrible judgement of God, when as he doth so overwhelm the minds of men with the light of his doctrine, that they are deprived of all understandings: yea, when as he bringeth darkness upon them by their only light. Furthermore, we must note that that is a thing, which befalleth the word of God accidentally, that it doth blind men. For there is nothing more unconvenient, than that truth should differ nothing from lying, that the bread of life should become deadly poison, and that the disease should be increased with the medicine. But that is to be imputed unto the wickedness of man, which turneth life into death. Furthermore, we must note, that the Lord doth sometime make men's minds blind himself, when as he depriveth them of judgement and understanding: sometimes by Satan and the false Prophets, when as he maketh them foolish through their jugglings: and sometimes also by his ministers, when as the doctrine of salvation is unto them hurtful and deadly. But so that the Prophets do apply themselves diligently in their function, and commit the fruit of their labour unto the lord, although it fall not out as they would wish, they must not faint and fail. Let this be rather sufficient for them, that they know that God alloweth their labour, although it be unprofitable to men: yea, that that smell of doctrine, which the wicked make deadly to themselves, is good and sweet to God, as Paul doth testify, 2. Cor. 2. 15. The heart is sometimes taken in the scripture for the place and seat of the affections: but in this place (as in many other) by this word is meant the intellective part of the soul (as they call it.) In like sort Moses saith, Deut. 29. 4. The Lord hath not given thee an heart to understand.  
That they may not see with their eyes. Let us remember that the Prophet speaketh of the unbelievers, who had now already refused the grace of God.  
It is certain that all men are such by nature, unless the Lord did frame those whom he hath chosen unto his obedience: therefore the condition of men is like and indifferent from the beginning: but after that the wicked rebelled against GOD of their own accord and through their own wickedness, this vengeance taketh place, that being cast into a reprobate sense, they cease not to run more & more into their own destruction. Therefore in that the Lord will not have them to be converted, it floweth from their fault, because they themselves were unto themselves the authors of despair. By these words of the Prophet we are taught briefly after what sort we begin to turn unto God; namely, when as he lighteneth our hearts, which must needs be turned away from him so long, as they are overwhelmed with the darkness of Satan. On the other side, such is the force of the divine light, that it pulleth us unto it, and transformeth us into the image of God. The fruit of the conversion is added, which is healing. By which word the Prophet meaneth prosperous estate, the blessing of God, and consequently deliverance out of all miseries, which proceed from the wrath of God. Now, if this befall the reprobate contrary to the nature of the word, we must mark the opposition of the contrary use: namely, that the word is preached unto us, to that end that it may illuminate us so, that we may know God aright, that it may turn us unto God, and reconcile us unto him, to the end we may be blessed and happy.  
41. These things saith jesays. Lest the readers should think that this testimony is cited out of season, john telleth them plainly, that the Prophet was not a teacher for one age only, but that the glory of Christ was rather revealed unto him, that he might bear witness of those things, which should happen in the time of his reign. For to what end served the prophetical revelations, save only that they might deliver, as it were, with their hands that which they had received of GOD. The Euangeliste taketh this for a thing which all men do grant, that jesaias saw the glory of Christ, whence he gathereth, that he applied his doctrine unto the estate of that kingdom, which should be.  
42. Notwithstanding many, even of the rulers believed in him: but they did not confess, because of the Pharises, lest they should be cast out off the Synagogue.  
43. For they loved the glory of men more than the glory of God:  
44. But jesus cried and said, he that believeth in me, believeth not in me, but in him that sent me.  
45. And he that seethe me, seethe him that sent me.  
46. I came as a light into the world, to the end that every one that believeth in me, may not abide in darkness.  
42. Notwithstanding. seeing that the jews did so frowardly reject Christ with so confused a noise and fierceness, it might seem that they had all conspired together. notwithstanding the Euangeliste saith, that even in the midst of so great madness of the nation, there were many that were well minded. This is an example of the grace of God worthy to be remembered: for impiety, after it hath once gotten the upper hand, it is a certain universal plague, which infecteth all the parts of the body with the infection thereof. Therefore it is a singular gift of God, when as some remain sound in the midst of a people that was so corrupt. Although the same grace of God appeareth even at this day in the world: for how much soever ungodliness and the contempt of God do rage every where, and an infinite company do endeavour utterly to banish the doctrine of the Gospel, yet it findeth many buy places where to rest: whereby it cometh to pass, that faith hath as it were her resting places, lest she should be quite banished out of the world.  
The word even is of great force: for the Gospel was so deadly hated amongst the rulers, that it is an uncredible thing, that any one should be found there, which was so faithful: so much the more was the power of the spirit to be wondered at, which pierced in thither, where there was no entrance. Although this was not the fault of one age only, that the rulers were stubborn & rebellious against Christ: for honour & riches & dignity, have pride almost always to keep them company. Wherefore it is a hard matter for those men to be tamed with willing humility, who being puffed up with arrogancy, do scarce acknowledge themselves to be men. Therefore what man soever is excellent in the word, let him if he be wise, not trust too much to his greatness, lest it be to him an hindrance. Whereas he saith, that they were many, you must not so take it, as if they were either the more part, or the half: for being compared unto others, whereof there was a great multitude, they were but a few: but the same were many, if they were considered in themselves. Because of the Pharisees. He seemeth to speak unproperly, when as he separateth faith from confession. For with the heart man believeth unto righteousness, with the mouth confession is made unto salvation: neither can it be but that faith being once kindled in the heart, she must put forth her flame. I answer, that in this place is declared how weak their faith was, who were so lukewarm, or rather cold. To be brief, john meaneth that they embraced the doctrine of Christ, because they knew it did proceed from GOD: but yet there was no lively faith in them, and such a faith as was endowed with that power, which was requisite: because Christ giveth not unto those that be his the spirit of fear, but of constancy, that they may be bold freely and without fear to confess, that which they have learned of him. Although I do not think that these were altogether dumb: yet because their confession was not free enough, the Evangelist in my judgement doth flatly deny that they made confession of their faith. For that was a lawful profession, openly to give their names unto Christ. Wherefore let no man flatter himself, who covereth and cloaketh his faith in any point, lest he incur the hatred of men. For how much soever they hate the name of Christ, yet that fear is not to be excused, which compelleth us to turn aside, even but a little from the confessing thereof. Note also that there is less strength and constancy in the rulers: because ambition doth reign in them for the most part, than which there is nothing more servile. And (that I may be brief) earthly honours do as it were bind men with golden fetters, so that they cannot do their duty freely. Therefore those that be base and of low estate must be therewith so much the rather contented: because they are free from many (at least the worst) snares. Nevertheless great and noble men must strive with their estate, lest it be unto them an hindrance, and keep them back from submitting themselves unto Christ. john saith, that they were afraid of the Pharisees: not that it was lawful for any man to call himself the Disciple of Christ for the other Priests and Scribes: but because there was a more outrageous kind of cruelty in these men coloured with zeal. Zeal to defend religion is an excellent virtue: but when as there lieth hypocrisy under it, there can be no worse plague. Wherefore we must the more instantly desire the Lord to govern us with the certain and sure rule of his spirit.  
Lest they should be cast out of the Synagogue. Behold what was the thing that hindered them: to wit, the fear of infamy: because they should have been cast out of the Synagogue. Furthermore, hereby appeareth how great the frowardness of men is, which doth not only corrupt the best ordinances of God: but turneth them into deadly tyranny. Excommunication ought to have been a string and sinow for holy discipline, that they might have a punishment in readiness, if any man did despise the Church. But it was brought to that pass, that whosoever did confess that he was Christ's, he was banished from the company of the faithful. Likeas the Pope doth at this day falsely pretend the law of excommunication, that he may practise the like tyranny: he doth not only with blind madness thunder and cast out his lightnings against all the godly, but doth also endeavour to throw down Christ out of his heavenly seat. And yet is he not ashamed impudently to pretend the title of the holy jurisdiction, wherewith Christ did adorn his Church.  
43. For they loved. The Evangelist doth in plain words set down, that these men became not superstitious: but did only avoid reproach amongst men. For if ambition was of more force amongst them, than the fear of God, it followeth that they were set free from the vain fear of conscience. Now let the readers mark of what great ignominy their fearfulness is condemned with God, who dissemble and cloak their faith amongst men, for fear of envy. What is more preposterous, yea what is more beastly, then to prefer the vain praises of men, before the judgement of God? And yet he pronounceth, that they are all possessed with such madness, who avoid the envy of men, when as the pure faith must be confessed & that for good causes: for, when as the Apostle, Herald 11. 27. doth commend the invincible constancy of Moses, he saith, that he waxed hardy, as if he had seen him that was invisible. In which words he giveth us to understand, that when as any man hath fastened his eyes upon God, his heart shall be strong and more hard than the Adamant.  
Therefore hence cometh that softness, which maketh us fall away unto unfaithful disimulation, because all our senses wax dull in beholding the world. For the sincere beholding of God should by and by put away all the smokes of honour and riches. Let them now go shake their ears, who think that the wicked denying of Christ is but a light and venial sin, seeing that the spirit pronounceth on the contrary, that this is a more filthy monster, then if the heaven and earth should go together. To love the glory of men, doth signify in this place, to be desirous to be esteemed of amongst men. Therefore the Euangeliste meaneth that those men were so addicted unto the world, that they had rather please men then God. Moreover whilst that the Evangelist accuseth the deniers of Christ of this crime, he doth also declare that excommunication was little set by: because the high Priests did abuse it contrary to equity and right. Wherefore let us know that all is but a vain terrifying, what cursings and excommunications soever the Pope doth thunder out against us, when as we know assuredly that he goeth about nothing else, save only to lead us away from Christ.  
44. And jesus cried. This sentence tendeth to this end, that Christ may encourage his unto the just and unbowable constancy of saith: yet there is contained herein a reprehension, whereby he meant to correct that wicked fear. The crying serveth to make this more vehement, because it is not a doctrine only, but an exhortation also to prick them forward. The sum is this, that the faith in Christ doth not lean unto any mortal man, but unto God: because it findeth nothing in Christ, but that which is divine: yea, it beholdeth God in his face. Thence he gathereth that it is an absurd thing that it should faint and quail, as being doubtful. For we cannot do God greater injury, then if his truth be not sufficient for us. Therefore that man hath rightly profited in the Gospel, who leaning unto this confidence & hope, that he believeth not men, but God, doth persist strong and quiet against all the engines of Satan: therefore to the end we may give God his honour, let us learn that we must stand in the faith not only when as the world doth fail, but also when as Satan doth trouble and supplant whatsoever is under heaven. The faithful are said not to believe in Christ, when as they do not abide in beholding him as he is man. For when as he compareth himself in this place with the father, he commandeth us to have respect unto the power of God, because the weakness of the flesh hath of itself no strength. When as he shall afterward exhort the disciples to believe in him, his words shall have another meaning. For God is not set in that place against man: but Christ is set in the midst withal his gifts, which ought to have sufficient force to retain our faith.  
45. And he that seethe me. Take this sight for knowledge. For, to the end he may set at rest the consciences, who should otherwise be subject to many tossings and turmoylinge, he calleth us unto the father. For the stability of faith is certain and firm for this cause, because it is above the world. And when as Christ is truly known, the glory of God shineth in him, so that we may know assuredly that the faith which we have in him doth not depend upon man: but that it is grounded in the eternal God, because it riseth from the flesh of Christ unto his divinity: which thing if it be so, it must not only be settled continually in the hart, but also it must utter itself in the tongue without fear, when need shall require.  
46. I came as a light. To the end he may make his disciples the more stout and strong, he proceedeth yet in preaching the certainty of faith. And he doth first of all testify that he came into the world, that he might be a light, whereby men may be delivered from darkness and errors: and also assigneth the means to attain unto so great goodness, saying, that whosoever believeth in me, etc. Furthermore he accuseth them all of unthankfulness, who being taught by his Gospel, do not separate themselves from the unbelievers. For the more excellent this good thing is, to be called out of darkness into light, the less excuse have they, who choke the light that is kindled in them with their slothfulness & contempt. These words are of great force, I came as a light into the world. For although Christ was a light from the beginning, yet doth he not in vain adorn himself with this title, that he came to fulfil the function of the light. And (to the end we may have distinct degrees) he teacheth that he is rather a light unto others, then unto himself: and secondly, not only to Angels, but also to men: thirdly, that he was revealed in the flesh, to the end he might show forth perfect brightness. The universal word seemeth to be put in of set purpose, partly to the end he might make this goodness common unto all the faithful without exception, partly that he might show that the unbelievers do therefore perish in darkness, because they fly from the light of their own accord. Now, if all the wisdom of the world be gathered together, there shall not be found one sparkle of true light in that huge heap, but it shall be rather a lump without form: for as much as it is proper to Christ alone to deliver us out of darkness.  
47. And if any man shall hear my words, and shall not believe, I do not judge him: for I came not to judge the world, but to save the world.  
48. He that rejecteth me, and doth not receive my words, he hath one that shall judge him: the word which I have spoken, it shall judge him in the last day.  
49. Because I have not spoken of myself: but the father that sent me, he gave me a commandment, what I shall say, and what I shall speak.  
50. And I know that his commandment is eternal life. The things therefore which I speak as the father hath told me, so speak I.  
47. If any man shall hear my words. After that he hath entreated of his grace, and exhorted those that are his, unto constancy of faith, he beginneth now to nettle the rebellious. Although he doth in this place also mitigate the severity, whereof their ungodliness is worthy, who do as it were of set purpose reject God: For he omitteth to judge them, because he came rather to save all men. We must first of all understand that he speaketh not in this place of all manner of unbelievers, but of those, who willingly and wittingly do reject the doctrine of the Gospel which is showed them. Why then will not Christ condemn them? because, having laid away the person of a judge in this place, to the end all men may be the more encouraged to repent, he offereth salvation unto all men in general, and holdeth his arms abroad to embrace all men. Although in the mean season he amplifieth the fault with no small circumstance, if they refuse so gentle and sweet an invitation. For it is as much as if he had said: Behold, I stand to call all men, and having forgotten the person of a judge, this is mine only purpose, to allure all men, and to deliver those from destruction, who seem to be twice destroyed already. Therefore no man is condemned for the contempt of the Gospel, save he, who despising the lovely message of salvation, would of his own accord bring destruction upon himself. The word (judge) (as appeareth by the contrary, save,) is here taken for to condemn. And this aught to be referred unto the proper and natural office of Christ. For in that the unbelievers are more grievously condemned for the Gospel's sake, it is an accidental thing, and not natural to the same, as we have else where said.  
48. He that rejecteth me. Lest the wicked should flatter themselves, as if they might play the wantoness against Christ freely, he addeth in this place in horrible denunciation, that though he say nothing, yet is the doctrine sufficient to condemn them, like as he saith else where, that they have no need of any other judge than Moses, of whom they made their boast, above: 5. 45. The meaning therefore of the words is this, I being inflamed with an earnest desire to have you saved, do abstain from mine own authority in condemning you, and am wholly bent to save that which is lost: but you may not therefore think that you are escaped out of the hand of God. For howsoever I hold my peace, that word which you have despised, is a fit judge.  
And doth not receive my words. The latter member expoundeth the former for because hypocrisy is naturally engrafted in men, they can do nothing more readily, then only in word boast that they are ready to receive Christ. And we know how common this boasting is even amongst the worst men. Wherefore we must mark this definition, that Christ is rejected, when as we do not embrace the pure doctrine of the Gospel. The Papists do with full and open mouth blunder out the name of Christ: but so soon as his sincere truth is brought abroad, there is nothing which is more detested amongst them, such men kiss Christ, as did judas. Therefore let us learn to include him in his word, and to give him the worship of obedience, which he requireth only. The word which I speak. The authority of the Gospel could not have had greater commendation given it, then when as the power of judgement is attributed unto it. For, according to these words, the last judgement shall be nothing else, but an approbation of the doctrine of the Gospel. Christ himself shall go up into his judgement seat: but he affirmeth that he will give sentence according to the word which is now preached. This denunciation ought to make the wicked sore afraid, when as they shall not be able to escape the judgement of that doctrine, which they do now so proudly flout. Notwithstanding Christ his meaning is, that they are now deprived of feeling, when as he maketh mention of the last judgement. For he telleth them that that punishment shall then manifestly appear, which they do now mock. Again, the godly may gather hence an inestimable comfort, that howsoever they are condemned of the world, yet do they not doubt, but that they are acquitted in heaven, because wheresoever the faith of the Gospel hath a place, the judgement seat of God is erected there to save. There is no cause why we should pass for the Papists with their perverse judgements, so long as we trust to this right: because our faith doth surpass the Angels.  
49. Because I speak not of myself. Lest the outward shape of man should any whit impair the majesty of God, Christ doth ever now and then call us unto the Father. For this cause doth he so often make mention of the Father. And truly seeing that it is wickedness to translate any jot of God's glory unto any other, it must needs be, that that word came from GOD, whereunto the judgement is ascribed. In this place Christ distinguisheth himself from the Father, not simply, according to his divine person, but rather according to the flesh, lest his doctrine being esteemed after the manner of men, should be of less weight & importance, But and if the consciences were subject to the doctrine and laws of men, this reason should not agree, which Christ bringeth. My word (saith he) shall judge, because it came not from man, according to that saying of ja. 4. 11. There is one lawgiver, etc. Moreover we gather hence, what monstrous sacrilege this is, that the Pope durst tie men's souls unto his inventions: for by this means he taketh more to himself, than the Son of God, who sayeth, that he speaketh only according to his Father's appointment.  
50. His commandment is eternal life. He commendeth again the fruit of his doctrine, to the end all men may the more willingly submit themselves thereunto. And now it is meet that the wicked do feel God's vengeance, whom they now refuse, and will not have to be unto them the author of life.   

Chap. 13.  
1. BEfore the holy day of Easter, when jesus knew that his hour was come, that he should go out of this world unto the father, seeing that he loved his, which were in the world, until the end loved he them.  
2. When supper was ended, when as the devil had now put into the hart of judas, the son of Simon Iscariot, to betray him,  
3. When jesus knew that the father had given all things into his hands, and that he came out from God, and should go unto God,  
4. He rose from supper, and laid down his clothes: and having taken a linen towel, he girded himself.  
5. Then put he water into a basin, and began to wash the disciples feet, and to wipe them with the towel, wherewith he was girded.  
6. Therefore he came to Simon Peter: who saith unto him, Lord, dost thou wash my feet?  
7. jesus answered and said unto him, what I do, thou knowest not yet: but thou shalt know hereafter.  
1. Before the holy day. john passeth over many things of set purpose, which he knew Matthew and Luke had recited: and he himself taketh in hand to handle that which he knew they had omitted: of which number the history of the washing of the feet is. And although he will more plainly declare afterward to what end Christ washed his disciples feet, yet doth he in one word in this place set down, that the constant and perpetual love wherewith he once loved them, was declared by that token, so that although he were taken out of their sight, yet might they certainly persuade themselves, that this love was not quenched by death. Which persuasion must stick fast even in our hearts at this day. The words are, that Christ loved those even until the end, which were in the world. Why doth he describe the apostles by this Periphrasis, save only that we may know that Christ cared so much the more for them: because they were in a dangerous and hard warfare, as we are? Wherefore although we seem to be far off from Christ, yet we must know that he hath respect unto us, because he loveth his, who are conversant in the world. Neither need we to doubt, but that he beareth the like affection even now, which he had at that instant, when he loved them.  
That he might go out of this world, unto the father. This phrase is worthy the nothing: for it is referred unto Christ his knowledge, in that he knew that his death was a passage unto the heavenly kingdom of God. And if▪ so be it, when as he made haste thither, he ceased not to love his, as he was wont, there is no cause why we should think that his affection is now altered. Now for as much as he is the first begotten of the dead, this definition of death doth appertain unto the whole body of the church, that it is a passage unto God, from whom the faithful are now estranged.  
2. When supper was done. We shall anon handle more at large in his place the whole purpose of Christ, in washing his disciples feet, and also the fruit of this history: let us now follow the text. He saith, that this was done at such time, as judas was determined to betray Christ: not only that he might show forth the wonderful patience of Christ, who could abide to wash such a wicked and false traitors feet: but also that he chose that time of set purpose, wherein he would play the last act of his life, being even at deaths door. In that he saith, that judas conceived the intent and purpose to betray his master, through the instigation and persuasion of the devil, this serveth to express the cruelty of the wickedness. For that was an horrible & more than a tragical fact, wherein the efficacy and force of Satan did show forth itself. It is true, that men commit no wickedness, whereunto Satan doth not prick them forward: but the more cruel and execrable that every fact is, so we must so much the more consider the fury of the devil in it, who doth carry men, which are forsaken of God hither and thither. But although man's concupiscence be kindled with the fan of Satan: yet doth it not cease to be a furnace itself it hath fire in itself, it receiveth the moving of the fan willingly, so that the wicked are without all excuse.  
3. When jesus knew that the father had given all things into his hand. I think that this was added for this cause, to the end we may know whence it was that Christ was so quiet in mind: to wit, because having already overcome death, he lifted up his mind toward the triumph which should immediately follow. men are wont to toss many things too and fro in their minds, when as they are afraid. The Euangeliste giveth us to understand that there was no such motion in Christ: because although he should immediately be betrayed of judas, yet he knew that his father had given him all things. If any man ask, how it was then that he was afterward so sorrowful, that he sweat blood: I answer that both things were necessary, that he should be afraid of death, and that yet notwithstanding he should fulfil the whole function of a mediator.  
4 He laid away his clothes▪ Understand that he laid away his upper garment only, not his coat. For we know that the men of the East parts of the world did use long garments. The words which follow shortly after, he began to wash the ●eete, etc. do rather express Christ his purpose, than the external act: for the Evangelist saith afterward, that he began with Peter.  
6. Lord, dost thou wash my feet? This speech is proper to one that abhorreth an absurd and undecent thing: for when as he asketh Christ what he doth, he doth as it were lay hand upon him. This modesty were laudable, if so be it obedience were not more worth in the sight of God, than all manner of worship and honour: yea, if this were not the true and only rule of humility, to submit ourselves to obey God, and to have all our senses bound to his will: to the end we may allow that without any controversy, whatsoever he saith doth please him. Therefore we must chief keep this law and rule of worshipping, to be ready without delay to subscribe and give our consent, so soon as he commandeth any thing.  
7. What I do. We are taught in these words that we must simply obey Christ, although we see no reason why he will have us to do this or that. In a well ordered house, counsel is in the power of the good man of the house alone: the servants must with foot and hand do that which he willeth them to do: therefore he is too proud that refuseth to do that which God commandeth him to do, though he know no reason thereof. Moreover this admonition reacheth farther: to wit, that it be no trouble to us to be ignorant of those things, which God will have to be hidden from us for a time. For this kind of ignorance is better learned than all manner of knowledge, when as we suffer God to be wiser than we ourselves are.  
8. Peter saith unto him, thou shalt never wash my feet. jesus answered him, saying, If I shall not wash thee, thou shalt have no part with me.  
9 Simon Peter saith unto him, Lord, not my feet only, but my hands and my head.  
10. jesus saith unto him, he that is washed, hath no need to be washed, save only his feet, but it all clean: and ye are clean, but not all:  
11. For he knew his betrayer: therefore he said, ye are not all clean.  
8. Thou shalt not wash. The modesty of Peter was hitherto excusable, although it was not clean without fault: notwithstanding he offendeth now more grievously, in that he yieldeth not being reproved. This is a common vice, that stubbornness cometh unto error. This was a fair colour, because his refusal did proceed from reverence: but because he doth not simply obey the saying, the very desire to maintain Christ his honour, doth lose his grace. Therefore this is the true wisdom of faith, to allow and reverently to embrace that as done rightly and orderly, whatsoever doth proceed from the Lord. For we cannot otherwise hollow his name: because unless we be persuaded that that is done by good reason, whatsoever he doth, our flesh will ever now and then repine, as it is froward, and will not yield unto 〈◊〉 his honour, unless it be constrained. To be brief, until such time as man do despoil himself of liberty to judge in the works of God, although he endeavour to honour God himself, yet pride shall always lie hid under colour of humility, If I shall not wash thee. This answer which Christ maketh, doth not yet express to what end he determined to wash the disciples feet, he teacheth only by a similitude fet from the soul to the body, that he doth no new thing, or which did not agree with his person in washing the disciples feet. In the mean whil he showeth how foolishly Pet. is wise. The same thing doth befall us in like sort, so often as the lord shall once begin to strive with us. So long as he holdeth his peace, men do think that they do not disagree with him rashly: but he can do nothing more readily, then with one word refute, what excuses soever they pretend. Because Christ is his Lord and master, Peter thinketh it an absurd thing, that he should wash his feet: but when as he refuseth this duty, he refuseth that which is the chiefest thing in his salvation.  
This sentence doth also comprehend a general doctrine, that we are all filthy and polluted before God, until Christ do wipe away our filthiness. Now seeing that he challengeth to himself alone the office of washing, let every man offer his uncleanness unto him to be washed, that he may have a place amongst the children of God. But before we go any further, we must mark what this word wash doth signify in this place. There be some that refer it unto free forgiveness of sins, othersome which refer it unto newness of life, the third sort extend it unto both, which last I do willingly admit. For Christ doth wash us when he wipeth away our sins with the satisfaction of his sacrifice, that they may not come into God's judgement: he washeth us again, when as he abolisheth the wicked and corrupt lusts of our flesh with his spirit. But because it shall appear shortly after in the text, that he speaketh of the grace of regeneration, I do not flatly think & hold, that he speaketh in this place of the washing of pardon.  
9 Lord, not only my feet. When Peter heard that he was lost, unless he should suffer himself to be washed, when as Christ offered to do this thing, this necessity was at length a fit mistress to tame him: therefore ceasing any longer to contend, he yieldeth, but he will be washed all over: and he confesseth indeed that how great soever he was, yet was he wholly polluted naturally with filthiness: and that therefore it is as good as nothing, if he be but washed in one part only. But here he erreth likewise through rashness, in that he maketh no account of that benefit, which he had already received. For he speaketh as if he had been endued with no remission of sins as yet, with no sanctification of the spirit. Therefore is he reprehended in this place by Christ for good causes. For he putteth him in mind of that, which he had given him before: although he teacheth all those that be his under the person of one man, that being mindful of that grace, which they have received, they consider with themselves what they have need of as yet hereafter.  
First of all, he saith, that the faithful are clean all, not that they are so clean in every part, that there is no blot in them any longer: but because they are cleansed in their principal part: to wit, whilst that the kingdom of sin is taken away, so that the righteousness of GOD hath the upper hand: like as if any man should say, that all his body is whole, because it is not infected with any universal disease. Therefore it is meet that we testify by newness of life that we are Christ his Disciples, seeing that he affirmeth that he is the author of purity in all those that are his.  
This other similitude is also applied unto this present matter, lest Peter should reject the washing of his feet as absurd. For as Christ washeth even from the head to the feet those whom he chooseth to be his disciples: so the lower part of those men must be daily purged, whom he hath purged. For the children of god are not wholly regenerated the very first day, so that they live an heavenly life altogether: but there do rather remain in them certain relics of the flesh, against which they strive during their whole life. Therefore all the affections and cares, which are worldly, are called the feet metaphorycallye.  
For if the spirit did possess all parts of us, we should have nothing to do any longer with the filthiness of the world. And now in what part soever we are carnal, so far are we unclean by creeping upon the ground, or at least by treading in the mire. So that Christ doth always find some thing to purge in us. Furthermore, he entreateth not in this place of remission of sins, but of the renewing whereby Christ exempteth his quite from the lusts of the flesh by little and little and by continual succession.  
10 And you are clean. This is as it were the minor proposition in the syllogism, whereupon it followeth that the washing of the feet doth become them properly. Yet there is an exception added, that every man may examine himself, if peradventure judas might be touched with a desire to repent: although his intent was, betimes to arm the other Disciples, lest the cruelty of that heinous fact which should be revealed in continent, should trouble them, as if it had been conceived in an heart endowed with the heavenly grace. Notwithstanding he doth conceal his name of set purpose, lest he should shut the gate of repentance against him. But forasmuch as he was desperate, the admonition served to none other end, but to augment his fault, as for the disciples it profited them much, because the divinity of Christ did more plainly appear unto them thereby: and again they did perceive that purity was a most singular gift of the spirit.  
12 Therefore after that he had washed their feet, and had taken his clothing again, sitting down again, he saith unto them, know ye what I have done?  
13 You call me, Master and Lord: and ye say well, for I am.  
14 Therefore if I who am your Lord and master have washed your feet: you must also wash one another's feet.  
15 For I have given you an example, that as I have done unto you, so you may do also▪  
16 Verily, verily I say unto you, the servant is not greater than his master, neither the Apostle greater than he that sendeth him.  
17 If ye know these things, happy are ye if ye do them.  
12 Therefore after that. He doth now at length declare to what end Christ did wash his disciples feet. For that which he put in concerning the spiritual washing, was, as it were, a digression from the purpose. Unless Peter had made a stay, Christ had spoken nothing concerning that matter. Therefore he doth now render a reason why he did this: to wit, that he who was the Lord and Master of all, had given an example which all the godly must follow: lest any man should grudge to abase himself to do any manner of duty how base and vile soever it be, to his brethren and equals. For hence cometh the contempt of charity, because whilst every man maketh more account of himself then is meet, he despiseth all other men almost. Neither was it his intent only to teach modesty: but also to prescribe this rule of love, that one do serve another. For there is no love, where there is not mutual bondage in helping the neighbour.  
Know ye what I have done? We see that Christ kept this thing from his disciples for a small time, so that when as he had proved their obedience he revealed that in due time, whereof it was meet they should be ignorant before. Neither doth he stay now until such time as they ask him, but he preventeth them of his own accord: The same thing shall befall us likewise if we suffer ourselves to be led through unknown ways by his hand.  
14 If I who am your Lord and Master. This is an argument drawn from the greater to the lesser. Pride will not suffer us to retain that equality amongst ourselves which we ought: but Christ who excelleth all, doth abase himself, that he may make proud men ashamed, who forgetting their order and degree, do exempt themselves from brotherly fellowship. For whom doth mortal man think himself to be, if he refuse to bear the burden of his brethren, to apply himself to the conditions of other men? Finally, to do those duties wherein the unity of the Church is contained. The sum is this, that that man doth take too much upon him, who doth not think that he is conversant amongst his weak brethren upon that condition, that he may submit himself meekly and gently unto those offices which seem to be uncomely and filthy. We must also note that Christ telleth them that he had given them an example. Neither must we make all his facts examples in general, that we may follow them. The Papists do boast that they do keep the fast of Lent imitating therein the example of Christ. But we must first mark whether he did this to the end his disciples should frame themselves to do the like or no. We read of no such thing, wherefore it is no less perverse emulation then if they did assay to fly into heaven.  
Moreover, whereas they ought to have followed Christ, they became Apes rather than followers. They ordain every year a public washing of the feet as it were upon a stage: so that they think that they have fulfilled the bare and vain ceremony excellently: when they have done this they suffer themselves freely to contemn their brethren. And not that only, but after that they have washed twelve men's feet, they pull in pieces all Christ's members cruelly, and so consequently do even spit in Christ his face. Wherefore that comical pomp is nothing else but a mere and filthy mocking of Christ. Neither doth Christ in this place commend unto us a yearly rite: but he commandeth us to be ready during our whole life to wash the feet of our brethren.  
16 Verily, verily I say unto you. These are proverbial sentences the use whereof reacheth farther: which notwithstanding are to be applied unto this present circumstance. Wherefore they are deceived in my judgement which take them generally, as if Christ did in this place exhort his disciples to bear the cross: for this is true that he used them for his purpose. He addeth afterward, that, they are blessed if they know them and do them. For that doth not deserve to be called true knowledge which doth not bring the faithful so far, that they may become like to their head. It is rather a vain imagination, whilst that we behold Christ, and those things which are Christ's without us. Gather hence that until such time as a man shall learn to submit himself unto his brethren, he knoweth not whether Christ be his master or no. And forasmuch as no man doth submit himself unto his brethren in all respects, and many men do also exercise themselves slightly and coldly in the duties of love, it appeareth hereby how far we are as yet from the full light of faith.  
18 I speak not of you all: I know whom I have chosen: but that the Scripture may be fulfilled, he that eateth bread with me, hath lifted up his heel against me▪  
19 Now I tell you before it be done, that when it is done, you may believe, that I am.  
20 Verily, verily I say unto you, he that receiveth if I shall send any, he receiveth me● and he that receiveth me, receiveth him that sent me.  
18 I speak not of you all. He giveth them to understand again, that there is one amongst the Disciples who is nothing less in very deed then a Disciple, and this doth he partly for judas his sake, to the end he may make him the more inexcusable: partly because of the rest of the company, lest judas his fall do subvert any of them. Neither doth he only encourage them, to stand nevertheless in their calling, though judas do fall: but because the felicity whereof he make mention is not common to all men, he teacheth that it is so much the more earnestly to be desired, and that we must so much the more constantly abide therein.  
Now he attributeth this thing to their election, in that they shall stand. For as man's power is frail, it should yield at every blast, and should fall with every vehement motion, unless the Lord did uphold it with his hand: and because he governeth those whom he hath chosen, what engines soever Satan doth erect against them, yet shall he not prevail, but they shall persevere firm and constant even until the end. Neither doth he only affirm that they must confess, that they receive perseverance from their election, but also the beginning of godliness. How cometh it to pass that one man doth, more addict himself unto the word of God than another? even because he is elected. Again, how cometh it to pass that the same man goeth forward in the right course of godly life, save only because God's purpose is stable, and that he will finish the work which he hath begun with his ●ande? Finally, this is the fountain of the difference between the children of God and the unbelievers, that the former sort are drawn unto salvation by the spirit of adoption, the other are carried headlong into destruction by their unbridled flesh. Otherwise Christ might have said, I know what every one of you will be. And to the end they may arrogate nothing to themselves, but may rather acknowledge that they differ from judas by grace only, and not by their own power, he setteth before them free election, that in it they may be grounded. Wherefore let us learn, that all the parts of our salvation do depend thereupon. And whereas he reckoneth judas in another place amongst the elect, it is another manner of speech, & not contrary. For he speaketh in that place of the temporal election, whereby God appointeth us unto some certain kind of work: as Saul who was elected to be a king, yet was he a reprobate.  
But Christ entreateth now of the eternal election, whereby we are made the children of God, & whereby God hath predestinated us unto life, before the world was made. God doth sometimes adorn the reprobate with the gifts of the spirit, that they may execute that function whereunto they are called. So princely virtues do appear for a time in Saul, so judas did excel in such notable gifts, as were meet for an Apostle of Christ. But the sanctification of the spirit which the Lord doth vouchsafe to bestow upon none save only his children, is far unlike to these. For he reneweth them in mind and heart, to the end they may be holy and without blame in his sight. Secondly it hath a lively root in them, which can never be plucked up, because God doth not repent himself of his adoption. In the mean season this remaineth sure and certain, that it is the gift of God's election, that whenas we have embraced Christ his doctrine by faith, we do also follow it in life: and that this is the only cause of our blessedness, whereby we are distinguished from the reprobate, that they being destitute of the grace of the spirit do wickedly perish: we have Christ to be our keeper, who governeth us with his hand, & defendeth us with his power.  
Furthermore, Christ giveth in this place an evident testimony of his divinity. First of all, when he saith that he judgeth not after the manner of men: secondly, when he maketh himself the author of Election. For this knowledge whereof he speaketh, is proper to God: but this other thing is more effectual when he testifieth that he did choose those that were chosen before the creation of the world. For this so excellent a token of his divine power ought to move us more, then if the Scripture should call him God an hundred times.  
That the scripture may be fulfilled. It might have seemed to have been an absurd thing, that he that was elected to be of so honourable an order, should not also have been endowed with true godliness. For it was a ready objection, why Christ had not chosen him whom he meant to make one of his Apostles. Yea, why he made him an Apostle, whom he knew would be such a wicked fellow. Therefore he telleth them that it was meet it should be so, because it was foretold: or at least that this was no new thing, because David had tried the same. For some do think that the prophesy which is cited, belongeth properly to Christ. Some other do think that it is a plain comparison, that as David was betrayed by an household enemy, and that unjustly: even so God's children are subject to the like estate. As those men think, the sense should be, whereas one of my disciples i● a wicked traitor and betrayer of his master, this is not the first falsehood of that sort that hath been in the world: but rather that cometh to pass at this day, which the scripture doth testify was done in times past. But forasmuch as that was shadowed in David, which did appear more plainly afterward in Christ, I do willingly agree with the former sort, who say that that was properly fulfilled, which David had foretold by the spirit of prophesy. Psal. 41. 10. Othersome think that it is an unperfect sentence wherein the principal verb must be understood. But if you read it in one text, that the scripture may be fulfilled, He that eateth bread with me, he lifteth up his heel against me, there shallbe nothing wanting.  
Furthermore, to lift up the heel doth signify metaphorically, to set upon any man craftily under pretence of friendship, that he may be oppressed at unawares.  
Now we must suffer that thing patiently also who are Christ's members, which Christ who is our head and pattern hath suffered. And truly this hath been an ordinary thing almost in all ages in the Church, that it hath no greater and more deadly enemies, than those that be of the household of the Church. Wherefore lest such cruelty do trouble the faithful: let them accustom themselves betimes to suffer traitors.  
19 Now I tell you of it. He telleth his Disciples in this sentence, that they have so small cause to faint, because there is one reprobate gone out from amongst them, that their faith ought the better to be confirmed. For unless we should see that in the Church with our eyes, which was fortetold concerning her troubles and combats, we should for good causes doubt where the prophecies were become. But when as the truth of the scripture agreeth with our experience, then do we the better perceive that god careth for us, & that we are governed by his providence. In these words, that you may believe that I am, he giveth them & us to understand that he was that Messiah, which was promised. Not that the treason which judas wrought did begin to bring the Disciples unto faith: but because their faith was the more increased, whenas they came unto the experience of those things, which they had heard before out of the mouth of Christ. And now there may be a double sense and meaning in these words: so that he may say that they should believe when the thing was come to pass, because he knew all things, or that he wanted nothing of all those things which the scripture doth testify concerning Christ. But because they do both agree reasonable well with the words: the readers may for me choose whether they will,  
20 Verily, verily I say unto you. There is either a new speech set down in this place, which is unperfect: or else Christ preventeth an offence, which was about to arise by reason of the wicked fact of judas, For the Evangelists do not always knit together the whole Sermons of Christ, but do sometimes gather together divers sentences briefly: although it is more likely that Christ meant to cure and prevent the offence. It appeareth too plainly how apt we are to receive wounds by evil examples: whereby it cometh to pass that the falling away of one man doth wound two hundredth more to extinguish their faith: but the constancy of ten or twenty godly men can scarce edify one. Therefore seeing that Christ did set such a monster before their eyes, it was necessary for him to reach out his hand unto the disciples lest being strooken with this novelty, they should go backward. Neither had he respect unto them only, but he provided for those that should come after them also. For otherwise the remembrance of judas might hurt us much at this day. For whenas the Devil cannot estrange us from Christ, by causing us to hate his doctrine, he maketh us either weary of it, or else causeth us to contemn it because of the ministers. But this admonition of Christ doth show that it is an unjust thing, that the ungodliness of certain which behave themselves wickedly and ungodly in their office, should any whit impair the Apostolical dignity. The reason is because we must have respect unto God the author of the ministery: in whom we shall find nothing that is worthy of contempt: and secondly Christ himself, who is appointed of the father to be the only teacher, speaketh by his Apostles. Therefore whosoever doth not vouchsafe to receive the ministers of the Gospel, he rejecteth Christ in them, and God in Christ. Foolish are the Papists and absurd, whilst that they wrist this title and commendation to establish their tyranny. For first of all they adorn themselves with other men's & begged feathers, whereas they are nothing like to Christ his Apostles: secondly, although we grant them to be Apostles, Christ meant nothing less in this place, than to give his right unto men. For what other thing is it to receive those whom Christ sendeth, but to give them place, that they may fulfil the function which is enjoined them.  
21 When jesus had said thus, he was troubled in the spirit, and said, verily, verily I say unto you, that one of you shall betray me.  
22 Then the Disciples looked one upon another, doubting of whom he did speak.  
23 Furthermore, one of jesus his Disciples, whom jesus loved leaned upon his breast.  
24 Therefore Simon Peter beckoned unto him that he should ask who it was, of whom he spoke?  
25 Therefore when he leaned upon jesus his breast, he saith unto him, Lord, who is it?  
26 jesus answered, he it is to whom I shall give this sop after that I have dipped it. And when he had dipped the sop, he giveth it to judas the son of Simon Iscariot.  
27 And after the sop Satan entered into him. Therefore jesus saith unto him, that which thou dost, do quickly.  
28 But none of these that sat at meat knew why he said this unto him.  
29 For some thought, because judas had the bag, that jesus said unto him, buy those things whereof we have need against the holy day: or that he should give somewhat to the poor.  
21 And when jesus had said thus. The more holy the Apostolical office is, and the more excellent it is, the more filthy and detestable was the treason of judas. Therefore such and so horrible a monster did make Christ himself afraid, when as he saw that holy order, wherein the majesty of God ought to have shined, polluted with the incredible wickedness of one man. To the same end tendeth that which the Evangelist addeth afterward, that he testified: to wit, because it was a more monstrous thing, then that it could have been believed being but simply uttered. He saith that Christ was troubled in the spirit, to the end we may know that he showed some token of a troubled man, not only in countenance and words, but that he was altogether so affected in mind. The spirit is taken for the mind or soul. Neither am I of some men's opinion who expound this, that Christ was moved as it were with some violent motion of the spirit, so that he broke forth into these words. I confess in deed that the spirit did govern all Christ's affections: but the Evangelist his meaning is otherwise, that this passion was from within and not feigned. It is very requisite that we know this: because his zeal is set before, us to the end we may follow the same, that we may be horribly afraid of those monsters, which do overthrow the holy order of God and the Church.  
22 Therefore they looked one upon another. Those who know nothing by themselves, are made to doubt, with that saying of Christ: only judas was so amazed in his wickedness. that he is not touched. The disciples made so great account of Christ, that they were certainly persuaded that he spoke nothing unadvisedly: but Satan had quite plucked out of the heart of judas all reverence, so that he was harder than a stony rock to beat back all admonitions. And although Christ seemeth to deal somewhat uncourteously in that he vexeth the innocent for a season, yet because this doubtfulness was profitable for them, Christ did them no injury. For it is expedient that even the children of God be vexed, when as they hear the judgement of the wicked, to the end they may examine themselves, and beware of hypocrisy: for there is an occasion given them thereby to examine themselves and their life. This place teacheth, that the wicked must be so touched sometimes, that we do not by and by point them out with the finger, until such time as God doth bring them to the light by his hand. For there are sometimes secret diseases in the Church, which we may not hide. In the mean season, the wickedness of those men is not so ripe that it may be discovered, therefore we must keep this mean then.  
23 Whom jesus loved. The particular love wherewith Christ loved john, doth manifestly testify, that it is not always repunaunt unto love, if we love some more than othersome: but in this consisteth the whole, that our love have respect unto God, and that the more every man excelleth in the gifts of God, we love him so much the more. Christ did never miss this mark, no not the least jot. But it fareth far otherwise with us: for (such is the vanity of our nature) there be few which draw nigher unto God by loving men. But the love of men shall never be well framed amongst themselves, unless it be referred unto God. Whereas john saith, that he leaned upon jesus his breast, that might seem an undecent thing at this day: but such was the manner of sitting at meat at that time. For they sat not at a Table as we do, but having put off their shoes, and leaning upon coushins, they sat half upright in beds.  
26 To whom I shall give a sop. If any man demand, to what end it served by reaching a sop to point out the traitor, seeing that Christ might have named him openly it he would have had him known: I answer, that it was such a token, as that judas was but made known to one by it, and was not by and by so bewrayed that they might all see and know him. It was also very profitable that john should know this to the end he might afterward reveal it unto others in his time. Christ did defer to make judas known, to the end we may the more easily suffer hypocrites, until they he brought to light.  
We see that judas was yet condemned by the mouth of the judge, as he sat amongst others. Their condition is never a whit the better who have a place amongst the children of God.  
27 Satan entered into him. Seeing that it is certain that judas conceived so great a wickedness only through the persuasion of Satan, why is it said that Satan entered now first of all into him, who did already reign in his heart? As they are oftentimes said to believe, who are more confirmed in the faith which they had long ago, and so that addition of faith is called faith: so now when as judas is wholly addicted unto Satan, so that he is by furious force carried unto the very exreamest things, Satan is said to have entered into him. For, as the saints go forward by degrees, and inasmuch as they are oftentimes increased with new gifts, they are said to be filled with the holy Ghost: so for asmuch as the wicked do provoke God's wrath against them with their unthankfulness: the Lord doth give them over to be Satan his bondslaves, being despoiled of his spirit, of all light of reason, and consequently of all human sense and feeling. This is the horrible vengeance of God, when as men are given up into a reprobate sense, that they differ almost nothing from bruit beasts: yea they run headlong into wickedness, which the very beasts abhor. Therefore we must walk carefully in the fear of the Lord, lest that if we overcome his goodness with our wickedness, he deliver us up at length to the lust and will of Satan. But the sop which Christ reached made no place for Satan: but rather when judas had received the sop, he gave himself wholly to Satan. This was the occasion but not the cause. Furthermore, so great mercifulness of Christ ought to have softened even a breast of Iron: but his desperate and uncurable obstinacy deserveth this now, that God should in his just judgement make his heart more hard by Satan. So whilst that we heap coals of fire upon our enemy's heads by doing well unto them, if they be altogether uncurable, they sink deeper into destruction. Neither ought our well doing to be blamed for this, seeing that their hearts ought to have been inflamed thereby to love us. Augustine thought, but untruly, that that sop was the sacrament of the body of Christ, forasmuch as it was reached without the action of the supper. And those men dote too foolishly, who think that the Devil entered into judas essentially (as they say). For the Evangelist speaketh only of his force and efficacy. By this example are we taught how fearful a punishment is prepared for all those, who profane Gods benefits with their abuse.  
That which thou dost do quickly. Christ doth not so exhort judas, that he may be thought to enforce him: it is rather a voice of one that detesteth a thing. He had endeavoured hitherto to call him back divers ways: but all in vain: he speaketh now as unto a man past all hope, perish seeing that thou art determined to perish. And therein doth he play the part of a judge, who adjudgeth those unto death, not whom he desireth to have cast away, but who have cast away themselves through their own fault. To be brief, Christ causeth not judas to perish whether he will or no, but he affirmeth that he is such a one as he was before.  
28 None of those that sat at meat. Either john had told none as yet, what he had heard of Christ, or else they were so stricken that they were not well in their wits: yea, it is to be thought that john himself was in a great quandary. And that which happened then doth oftentimes happen in the Church, that few of the faithful can discern hypocrites, whom the Lord doth manifestly condemn.  
29 That he should give somewhat to the poor. It appeareth sufficiently by other places, how poor Christ was: yet he gave somewhat of that little which he had, unto the poor, to the end he might prescribe unto us a rule. For the Apostles would not otherwise have guessed that he spoke of the poor, unless he had been accustomed to help the poor.  
30 Therefore when he had taken the sop, he went out by and by, and it was night.  
31 When he was gone out, jesus saith, now is the son of man glorified, and God is glorified in him.  
32 If God be glorified in him, God shall also glorify him in himself, & shall straightway glorify him.  
33 Little children, I am with you yet a little while: ye shall seek me, and as I have said unto the jews, that whither I go, you cannot come: I do also say unto you now.  
34 A new commandment give I unto you, that ye love one another, as I have loved you, that you do also love one another.  
35 By this shall all men know, that you are my Disciples, if you shall love one another.  
31 Now is the son of man glorified. The last hour was at hand. Christ knew well how weak the courages of his disciples were, he meant therefore to underprop them lest they should altogether be discouraged. The only remembrance of the cross of Christ causeth us to tremble at this day, unless this comfort doth by and by meet us that the very conqueror of Satan, sin, and death did triumph upon the cross. Therefore what might have befallen the Disciples, when as they should immediately see their Lord carried to the cross, loaden with all manner of reproaches? might not so sorrowful & uncomely a spectacle have overwhelmed them an hundred times? Wherefore Christ preventeth this danger, and calleth them back from beholding his death outwardly unto the spiritual fruit. Therefore howsoever ignominy do appear in the cross, which might of itself confound the faithful, yet Christ doth testify that the same cross is unto him glorious. The member which ensueth next, And God is glorified in him, is added in steed of a confirmation. For that was a strange thing amongst the common sort, that the son of man should be glorified by a death amongst men reproachful, before God accursed. Therefore he showeth how he will purchase to himself glory by such a death: namely, because he gloryfieth God the father. For the uncomparable goodness of God appeared unto all the whole world upon the cross of Christ, as upon a most gorgeous Theatre. The glory of God shineth every where in all his creatures, but it was never more excellent and evident any where then upon the cross, whereupon was made a wonderful change of things, the damnation of all men was showed, sin was abolished, salvation was given unto men: and finally all the whole world being repaired, all things were brought into order. Although this word (in) is oftentimes taken for the Hebrew beth, and then it signifieth as much as by: yet had I rather translate it simply, that God was glorified in the son of man, because the speech seemed to be more Emphatical & fuller of force. When he saith, And God is glorified, this conjunction copulative (and) must be resolved into the causal in my judgement.  
32 If God be glorified. Christ gathereth that he shall triumph gloriously because of his death, wherein this is his only purpose, to glorify his father. For the father did not so seek his own glory by the death of his son, but that he made him partaker of the same glory. Therefore he promiseth that it shall shortly come to pass, that when as that ignominy shall be done away which he should suffer for a short time, there shall great honour appear in his death: which thing was also fulfilled. For the death upon the cross is so far from darkening the dignity of Christ, that it doth most of all appear there: for as much as his incredible love toward mankind, his infinite righteousness in making satisfaction for sin, and pacifying God's wrath, his wonderful power in overcoming death, subduing Satan: and finally, in setting open the heavens, did there show forth their perfect brightness. Now this doctrine is also extended unto us all: because although all the whole world do conspire together to defame us, yet if we shall endeavour to seek God's glory sincerely & from our hart, we need not doubt but that he will glorify us again. Christ augmenteth their comfort by the shortness of the time, when as he promiseth that it shall be straightway. Furthermore, although this glory began at the day of his resurrection, yet he toucheth here chief the spreading abroad thereof, which followed immediately after, when as raising up the dead by the power of the Gospel and of his spirit, he created unto himself a new people. For the proper renown of Christ his death, is the fruit which flowed thence to the salvation of men.  
33 Little children, yet a little. Because it could not be but that the departure of their master should make the Disciples sorrowful, therefore he telleth them in time that he will not be long with them, and doth also exhort them unto patience: lastly, to the end he may take from them the unseasonable ferventness of their desire, he telleth them that they cannot follow him immediately. When as he calleth them little children, he teacheth by this fair speech, that he did not therefore departed from them, because he careth not for their health and salvation, seeing that he loveth them most tenderly. He put upon himself our flesh to this end, that he may be our brother: but there is greater vehemency of love expressed in that other name. In that he saith, that he repeateth that unto them which he had said before unto the jews, before 7. 34. that is true as touching the words, but there is a difference in the sense. For he saith that they cannot follow, to the end they may suffer his temporal absence patiently: and he doth as it were bridle them, to the end they may keep themselves in their standing, until they have fulfilled their warfare upon earth: therefore he doth not exclude them out of the kingdom of God for ever, as he doth the jews: but doth only command them to wait patiently until he gather them into the kingdom of heaven with him.  
34 A new commandment give I you. He addeth an exhortation unto the consolation, that they love one another, as if he should say, whilst that I am absent from you in body, declare by loving one another that you were not taught of me in vain: let this be your principal desire, let this be your chief meditation. All men do not agree about this, why he calleth it a new commandment. Some men think that this is his reason, because seeing that that was literal and external, whatsoever was appointed in the law in times past concerning love, Christ did write it in the hearts of the faithful by his spirit. So that as they think, that is a new law, which he publisheth after a new manner, that it may have full force. But in my judgement that is too far set, & too far from Christ his meaning. Some do think that it is therefore called a new commandment, because although the law doth call us back unto love, yet because it is entangled with many ceremonies and appurtenances, the doctrine of love doth not so plainly appear there: and on the contrary that love is perfectly set down in the gospel without any shadows. Therefore as I do not altogether reject this interpretation, so I think that Christ spoke more simply. For we know that laws are more diligently kept at the first, & that by little & little they slip out of man's memory, until at length they be grown out of use. Therefore to the end Christ may the more deeply imprint the doctrine of love in the minds of his, he commendeth the same for the newness, as if he should say, I will have you to remember this commandment continually, as if it were a law newly given. To be brief, we see that Christ's drift in this place, was, to exhort his unto love, to the end they might never suffer themselves to be led away from the study thereof, or that doctrine to slip out of their minds.  
Furthermore, we learn by daily experience, how necessary this admonition was. Because it is an hard matter to retain love, men do invent unto themselves new ways to worship God, setting apart this, & Satan putteth many things into their heads wherein they may occupy themselves. So that it cometh to pass that by doing things in vain, they endeavour to mock God, and deceive themselves. Therefore this title of newness may stir us up oftentimes to embrace love. In the mean season let us know that it is called new, not because it began to please God now first of all, seeing that it is called elsewhere the fulfilling of the law.  
That you love one another. Love is also extended even unto strangers: because we are all of one flesh, & are all created after the image of God. But because the image of God shineth more clearly in the regenerate, it is meet that the band of love be stronger amongst Christ his Disciples. Love seeketh a cause in God, she hath her root thence, and thither is it referred, so that the more it knoweth every man to be the child of God, the more willingly and earnestly doth it embrace him. Again, there cannot be any mutual affection of love, save only in those that are governed with the same spirit. Therefore Christ toucheth the first degree of love in this place: but again we must mark, that as the goodness of god doth extend & spread abroad itself unto & throughout the whole world, even so we must love even those that be our enemies. He setteth before us his own example, as afterward. 15. 12, not that we can overtake him who is far before us: but that at least we go forward toward the same mark.  
35 By this shall all men know. Christ confirmeth that again, which he had said before, that they have not been taught in his school in vain: who shall love one another, as if he should say, you yourselves shall not only know that you are my Disciples, but your profession amongst other men, shall also be proved true. Seeing that Christ distinguisheth those that be his from strangers by this mark, they weary themselves in vain, who having left and forsaken love, do take upon them new and feigned kinds of worshipping: which vanity reigneth at this day in Popery. Neither is it superfluous that Christ standeth so much upon this point. There is no better agreement between the love of ourselves and of our neighbours, then between fire and water. But the love of ourselves keepeth all our senses so fast tied, that love is quite banished. Nevertheless we think that we do our duty in this point well and thoroughly, because Satan hath many sleights and enticements to deceive us with. Therefore whosoever he be that is Christ's in deed, and desireth to be known of God, let him frame and direct all his life to love his brethren, and let him continually stir up himself unto this.  
36 Simon Peter saith unto him, Lord whither goest thou? jesus answered him, whither I go thou canst not follow me now but thou shalt follow me afterward.  
37 Peter saith unto him, Lord, why can I not follow thee now? I will lay down my life for thee.  
38 jesus answered him, wilt thou lay down thy life for me? verily I say unto thee, the cock shall not crow, until thou have denied me thrice.  
36 Lord whither goest thou? This question dependeth upon that saying of Christ, As I have said unto the jews, etc. By this it appeareth how ignorant Peter was, who having been so oftentimes told of Christ his departure, is troubled in like sort as if he had heard some strange thing. Although we be too like to him in that point. For we hear daily out of Christ's mouth, what things soever are fit and necessary to be known unto the use of life: when we come to the matter, we are stricken like novices unto whom nothing was ever said. Again, Peter declareth that he is too desirous of Christ's carnal presence. For he counteth it an absurd thing that he should stay behind when Christ went unto some other place.  
Wither I go. Christ bridleth in these words the immoderate desire of Peter: And he speaketh precisely and sharply as becometh a master: yet doth he tamper anon the sharpness of the saying. He teacheth that this shall be but for a time that he shall be separated from his: and in this place are we taught to make our desires subject unto god, that they pass not their bounds: and if they do at any time leap over, let us at least suffer them to be brought back with this bridle. And lest we be discouraged, let that consolation which is added immediately help us when as Christ promiseth that it shall once come to pass that we shall be gathered unto him. For his meaning is, that PETER is not yet ripe enough to bear the Cross, but that he is as yet like corn in the blade: yet must he be form and strengthened in tract of time that he may follow. Wherefore we must pray God that he will increase that in us daily, which he hath begun in us. And in the mean while we must creep, until we shall be better able to run.  
Now as Christ beareth with us whilst we are as yet soft and tender: so let us learn not to cast away our weak brethren, who are as yet far from the mark. It is to be desired that all men may run, with great ferventness, and all men must be encouraged likewise: but if any go slowly, so they hold way, we must hope well.  
37 Why cannot I follow thee now? Peter declareth in these words, that he took Christ his answer heavenly. He perceiveth that he was admonished of his own infirmity, whereby he gathereth, that his own vice hindered him, that he cannot follow Christ forthwith: yet he is not persuaded of this. For men are puffed up by nature with a confidence and trust which they repose in their own virtue and power. Therefore these words of Peter declare what opinion we have naturally of ourselves: to wit, that we attribute more than we ought unto our own strength. Hereby it cometh to pass, that they dare take in hand any thing without craving God's aid, who notwithstanding are able to do nothing of themselves.  
38 Wilt thou lay down thy life for my sake. Christ would not contend with Peter, but would have him to wax wise through his own experience, like fools who are never wise until they have caught harm. Peter promiseth invincible constancy, Matth. 26. 33. 34. 35. and speaketh according to the sincere meaning of his mind: but confidence is full of rashness, because it considereth not what is granted unto it. And because the example appertaineth unto us, let every man learn to examine his wants, & imperfections lest he be puffed up with vain confidence. We cannot be too much persuaded of the grace of God, but the careless presumption of the flesh is reprehended in this place, seeing that faith doth rather beget fear and carefulness.  
The cock shall not crow. Because boldness and rashness do proceed from the not knowing of ourselves, Peter is reproved, because he is a stout soldier without the battle where there is no danger: because having not tried his strength as yet, he thinketh that he is able to do something. He was punished for his arrogancy, as he deserved: let us (mistrusting our own strength) learn to fly unto the Lord betimes, that he may underprop us with his power.   

Chap. 14.  
1 LEt not your heart be troubled, you believe in GGD, believe also in me.  
2 In my father's house there are many mansions: and if there were not, I had told you, I go to prepare you a place.  
3 And if I shall go, I will prepare you a place, I will return again, and will take you unto me, that where I am, you may be also.  
4 And whither I go you know, and the way you know.  
5 Thomas saith unto him, Lord we know not whither thou goest, and how can we know the way?  
6 jesus saith unto him: I am the way and the truth and the life. No man cometh unto the father but by me.  
7 If you had known me, you had known my father also: and from this time you know him, and have seen him.  
1 Let not your heart be troubled, It is not without good cause that Christ confirmeth his disciples with so many words. for whom there was such an hard and fearful combat prepared. For doubtless this was no small trial that they should shortly after see him hanging upon the cross, in which sight there was nothing else but matter of extreme despair. Therefore seeing that the time & hour of so great perturbation was at hand, he showeth a remedy, least being overcome they should fall down flat. Neither doth he encourage them only by exhorting them: but teacheth them also whence they must fet strength, to wit, from faith, whom they acknowledge him to be the son of God, which hath strength enough in himself to defend the salvation of his. We must always mark the circumstance of the time, that Christ would have his Disciples to stand stoutly and valiantly, when as all things might seem to go hand over head. Therefore we must also apply unto ourselves this buckler to bear such brunts. It cannot be but that we shall feel divers motions: but we must be so stricken that we fall not. Therefore the faithful are said not to be troubled, because they lean unto the word of God, although they be brought into great straits, yet they stand strong and upright.  
Ye believe in God. It may also be read in the imperative mode, Believe in God, and believe in me: yet the former reading agreeth the better, and is more usual. And here is showed the way to stand, as we have already said: namely, if our faith do lean unto Christ, and behold him even as if he were present, and did help us with his outstretched hand. But it is a marvel why faith in the father is placed in the former place. For he should rather have said unto his disciples that they should believe in god after that they had believed in Christ: because, as Christ is the express image of his father, so we must first cast our eyes upon him: & for this cause came he down unto us, that our faith might begin at him, and then go up unto the father: but Christ had respect unto another thing. For all men confess, that we must believe in God: and this is a sure axioma, whereunto all men subscribe without any more ado: yet is there scarce one amongst an hundredth that believeth indeed, both because the bare Majesty of God is too far distant from us, and also because Satan casteth all manner of clouds and mists before our eyes, which can keep us from beholding God. Whereby it cometh to pass that when our faith seeketh God in his heavenly glory, and in light which no man can attain unto, it vanisheth away, and also the flesh doth of his own accord put into our heads a thousand imaginations, which may turn us away from beholding GOD aright. Therefore Christ setteth himself before us as a mark, whereunto if our faith be directed, it shall find a place in readiness, where it may rest. For he is the true Immanuel, who so soon as he is sought by faith he answereth us within. This is one of the principal points of our faith, that it must be directed unto Christ alone, lest it wander here & there: that it must be staid in him, lest it faint in temptations. And this is the true trial of faith, when as we do never suffer ourselves to be pulled away from Christ, and the promises made in him. When as the popish divines do dispute concerning the object of faith, or rather do babble, they do only make mention of God: they have no respect unto Christ. Those that gather wisdom out of their inventions, they must needs quail at every small blast. Proud men are ashamed of Christ his humility: therefore they fly unto the uncomprehensible power of GOD. But there shall never any faith come into heaven save that which submitteth itself unto Christ, who appeareth to look unto, to be an humble God: neither shall faith ever be strong, unless it seek some stay in Christ his weakness.  
2 In my father's house. Because Christ his absence did cause the Disciples to sorrow, he testifieth that he goeth not away for this cause, that he may remain separated from them: because they have a place also in the kingdom of heaven. For it was requisite that this suspicion should betaken away, that Christ did ascend unto the father, that he might leave his behind him upon earth, and not care any more for them. This place was falsely wrested unto another sense: as if Christ did teach that there are distinct degrees of honour in the kingdom of heaven. For he saith, that there are many mansions, not divers or unlike, but such as are sufficient for many: as if he did say, that there is room there, not only for himself, but also for all his Disciples.  
If not, I had told you. The interpreters do vary here. For some do read it all in one text, thus, If there were not mansions prepared for you already, I would have told you that I go before to prepare them for you. But I am rather of their mind, who distinguish it thus, If the heavenly glory were prepared for me alone, I would not deceive you: therefore I would have told you, that there is a place prepared for none but only for me with the father. But it is otherwise: for I go before you to prepare a place for you. In my judgement the text requireth that we should read it thus: for it followeth immediately after, And if I shall go away, and prepare you a place: In which words Christ giveth us to understand, that this is the end of his departure, to prepare a place for his. The sum is, that the son●● of God did ascend into heaven not for himself alone, that he may dwell there apart: but rather that it may be a common inheritance for all the godly, and that by this means the head may be joined with the members. Yet here ariseth a question, in what estate the fathers were after their death before Christ ascended into heaven, for they gather commonly that the faithful souls were included in the Limb, because Christ saith that there shall a place be prepared by his ascending into heaven. But we may easily answer, that he saith, that he will prepare this place against the day of the resurrection.  
For mankind is banished from the kingdom of God naturally: but the son who is the only heir of heaven, hath taken possession in our name, that we may have access thereunto through him. For we possess heaven already in his person through hope, as Paul teacheth. Ephe, 1. 3. yet shall we not enjoy so great a good thing until the same Christ appear again in heaven. Therefore the estate of the fathers after death is not distinguished from ours in this place: because Christ hath prepared a place both for them and us, into which he shall receive us all at the last day. The faithful souls did look unto the promised redemption as unto glasses before the reconciliation was finished, and they enjoy blessed rest now, until the redemption be fulfilled.  
3 And if I shall go away. The conjunction conditional must be resolved in to the adverb of time: as if he had said, after that shall go hence, I will return to you again. This return must not be understood of the holy Ghost, as if Christ did show himself to the disciples again in the holy Ghost. That is true in deed, that Christ dwelleth with us and in us by the holy spirit, but he speaketh in this place of the last day of judgement, wherein he shall come at length to gather his together. And truly he prepareth a place for us daily if we respect the whole body of the Church. Whereupon it followeth that the day of our entering into heaven is not yet come.  
4 And whither I go. Because we have need of no small strength, that we may patiently suffer ourselves to be so long separated from Christ, there is another confirmation added, that the Disciples do know that his death is no destruction, but a passage unto the father: and secondly that they know the way, wherein they may follow him, that they may come unto the society of the same glory. We must diligently note both members, that we behold Christ with the eyes of faith in the heavenly glory, and blessed immortality: and secondly, that we know that he is the first fruits of our life, and that he hath set open the way before us, which was stopped before time.  
5 Thomas saith unto him. Although Thomas his answer seemeth to disagree with Christ his saying at the first blush, yet was he not determined any whit to discredit his master. Yet the question is, how he denieth that which Christ affirmed, I answer, that there is sometimes in the saints confused knowledges, because they know not the manner and reason of a thing that is certain, and laid open before them. So the calling of the Gentiles was foretold by the Prophets according to the true sense of faith, and yet Paul doth testify, Ephe. 3. 5. that it was unto them an hidden mystery. Therefore forasmuch as the Apostles believed that Christ did flit unto the father, and yet did not know how he should obtain the kingdom, Thomas objecteth for good causes, that they knew not whither he went. He gathereth thence that the way is more obscure: for before we enter into any course, we must know whither to go.  
6 I am the way. Although Christ answereth not directly unto the question which was asked him, yet he omitteth nothing which is profitable to be known. It was requisite that Thomas his curiosity should be bridled, therefore Christ disputeth not in what estate he shallbe with the father: but he standeth upon a more necessary point Thomas would willingly have heard what Christ would do in heaven, likeas we are sometimes wearied with those curious speculations. But it is more meet for us to be occupied about some other matter: to wit, how we may be partakers of the blessed resurrection. Furthermore, the sum of this sentence is, that whosoever enjoyeth Christ, he wanteth nothing, and that for this cause he striveth to go beyond the farthest perfection, whosoever is not content with him alone. He setteth down three degrees: as if he did say, that he is the beginning, the middle, and the end. Whereupon it followeth that we must begin at him, we must go forward in him, and in him must we end. We need not to desire any higher wisdom, then that which can lead us unto eternal life: he testifieth that this wisdom is found in him.  
Now the way to obtain life is, that we become new creatures: he affirmeth also that this thing must be sought no where else, save only in him, he telleth us furthermore that he is the way, whereby alone we may come thither. Therefore lest he fail us in any point, he giveth us his hand when we go astray: and he humbleth himself so far, that he directeth even sucking children: having professed himself to be a guide, he leaveth not his in the midst of the race, but maketh, them partakers of the truth. He maketh them reap the fruit thereof at length, than which there can no better or more excellent thing be invented. Seeing that christ is the way, there is no cause why the ignorant and weak should complain that he hath forsaken them: seeing that he is the truth and the life, he hath also in himself that, wherewith he is able to satisfy the most perfect. Finally Christ speaketh that now of blessedness, which I said of late, touching the object of faith. All men do rightly judge and confess, that blessedness consisteth in God alone: but they are deceived afterward in this, that whilst they seek God else where then in Christ, they pull him away after a sort from his true and perfect divinity. Some men do take truth in this place for the saving light of the heavenvly wisdom: othersome take it for the substance of life and of all spiritual good things, which may be set against shadows and figures, as in the first chapter grace and truth were made by jesus Christ. I think that (truth) ought to be taken for the perfection of faith, as (way) ought to be taken for the beeginning and first rudiments. The sum is this, that if any man turn aside from Christ, he can do nothing but err: if any man stay not wholly upon him, he shallbe fed with nothing else but wind and vanity else where: if any man go beyond him, he shall find death in steed of life. No man cometh unto the father. This is the exposition of the sentence next going before: for he is the way for this cause, because he leadeth us unto the father: he is the truth and the life therefore, because we apprehend and lay hold on the father in him. This may be truly said concerning invocation that no prayers are heard, save only through Christ's aid and assistance: but because Christ entreat not in this place of prayer, understand simply, that men do feign unto themselves mere labirinths, so often as having left Christ, they strive to come unto God. For Christ proveth that he is the life, because we possess God in him alone, with whom is the fountain of life. Wherefore all divinity without Christ, is not only confused and vain, but also foolish, false, and corrupt. For although there proceed sometimes excellent speeches from the Pholosophers, yet have they nothing but that which is frail, and also entangled with perverse errors.  
7. If you had known me. He confirmeth that which we have already said, that that curiosity is foolish and dangerous, when as men that are not content with him, do desire to come unto God by buy ways. They confess that there is nothing better than the knowledge of God: but when as he is nigh unto them, and insinuateth himself familyarlye, they wander through their own speculations, and seek him above the clouds, whom they cannot afoarde to behold being present. Therefore Christ reprehendeth the Disciples, because they do not acknowledge that the fullness of the godhead was revealed unto them in him. I see, saith he, that you have not known me hitherto rightly and lawfully, because you know not as yet the lively image of the father, which is expressed in me.  
And from this time. He addeth this, not only that he may myttigate the bitterness of the reprehension, but also that he may accuse them of unthankfulness and sluggishness, unless they consider and weigh, what is given him. For this is spoken rather in commendation of his doctrine, then that he might extol their faith. Therefore his meaning is this, that they may now behold GOD, if sobeit they open their eyes. In this word (seen) is expressed the certainty of faith.  
8. Philip saith unto him, Lord, show us the father, and it sufficeth us.  
9 jesus saith unto him, am I so long with you, and have you not known me? Philip, he that hath seen me, hath seen the father: and how sayest thou, show us the father?  
10. Believest thou not that I am in the father, and the father in me? the words which I speak unto you, I speak them not of myself: but the father, which abideth in me, he doth the works.  
11. Believe me, that I am in the father, and the father in me: if not, believe me for the works sake.  
22. Verily, verily. I say unto you, he that believeth in me the works which I do, he shall also do them, and he shall do greater than these: because I go to my father.  
13. And that which ye shall ask in my name, this will I do, that the father may be glorified in the son.  
14. If you shall ask any thing in my name, I will do it.  
8. Show us the father. It seemeth to be a very absurd thing, that the Apostles do so interrupt the Lord now and then. For to what end spoke he save only that he might teach them that thing, whereof Philip asketh & inquireth? yet is there no fault described in this place, which is not common to us aswell as to them. We say that we seek God earnestly, when he standeth before us, we are blind.  
9 Am I so long with you. Christ chideth Philip by good right, because he had not the clear eyes of faith. He had God present in Christ, yet did he not behold him. What letted him, save only his unthankfulness? So at this day they profit little in the Gospel, who being not content with Christ alone, are carried into wandering speculations, that they may seek God. This foolish desire ariseth of the contempt of Christ his humility, which is a very unmeet thing, seeing that he representeth the infinite goodness of his father in this point.  
10. That I am in the father. I refer these words not unto the divine essence of Christ, but unto the manner of revelation. For Christ as touching his secret godhead is no more known unto us then the father, but he is said to be the express image, because God did reveal himself wholly in him, for as much as his infinite goodness, wisdom and power do perfectly appear there. And yet questionless the old writers do not amiss, when as they fet a testimony hence to defend Christ his divinity with all. But because Christ doth not simply dispute, who he is in himself, but whom and what manner a one we ought to acknowledge him to be, it is rather a title of his power then of his essence. Therefore the father is said to be in the son, because the full divinity dwelleth in him, and showeth forth his power: again, Christ is said to be in the father, because he showeth by his divine power that he is one with him.  
The words, which I speak. He proveth by the effect that we must seek God no where else, save only in him: for he affirmeth that his doctrine is a manifest and evident testimony of God's presence, for as much as it is heavenly and divine indeed. If any man object on the contrary that all the Prophets are to be accounted the sons of God, because they spoke divinely, by the inspiration of the spirit, and had God for the author of their doctrine, we may easily answer, that we must mark what the doctrine containeth. For the Prophets do send their Disciples unto some other, but Christ retaineth them in himself. We must also note that which the Apostle teacheth in the first Chapter to the Hebrews, that God speaketh now from heaven by the mouth of his Son, who spoke as it were, upon the earth by Moses. I speak not (saith he) of myself, that is as a man only, or after the manner of men: because ●when as the Father showeth forth the power of his spirit in his doctrine, he will have us to acknowledge his power in him. When he saith, that the Father doth the works, this must not be restrained unto the miracles: for he proceedeth rather in the former sentence, that the majesty of God doth show itself in his doctrine. As if he should say, that this was a work of God in deed, whereby we may know assuredly that God did abide in him. Therefore by the works I understand the token of God's power.  
11. believe me that I am. He requireth first at the disciples hands that they believe his testimony, whilst that he affirmeth that he is the Son of God. And because they were hitherto too slow, he touchcheth their sluggishness by the way. If, saith he, you do not believe mine affirmation, and you make so small account of me, that you do not think my words worthy to be believed, at least behold that power, which is a visible image of God's presence. That is a very absurd thing, not to depend wholly upon Christ's mouth, seeing that all that aught to be embraced without any doubting, whatsoever he hath showed even in one word. But Christ chideth his disciples in this place, because they profited so little, when as they were so often told of one thing.  
He teacheth not what is the nature of faith, but he telleth them that he hath that which is sufficient even to reprove the wicked and unbelievers. In that he beateth in this again, I in the father, and the father in me, it is not superfluous.  
For we have too good trial of this, how our nature doth prick us forward unto vain curiosity. For when as we are gone without Christ, we shall only have Idols, which we ourselves have forged: but there is nothing in Christ, but that which is divine, and which may retain us in God.  
12. Verily, verily, I say unto you. Whatsoever he hath told the disciples of himself, as concerning their beholding, it was temporal. Therefore the consolation had not been perfect, unless this member had been added, especially seeing that our memory is so frail in calling to mind God's benefits. In which thing we have no need of any strange examples. For when as God hath bestowed upon us all manner of good things, we will think that he liveth no longer, if he rest but one fortnight. For this cause Christ maketh mention not only of his present power, which the Apostles saw with their eyes, but he promiseth that they shall continually feel the same afterward. And truly his divinity was declared not only so long as he was conversant upon the earth: but after that he departed unto the father, the faithful did try sufficient testimonies and tokens thereof. But either our blockishness or else our malytiousnes doth hinder us, that we do neither consider God in his works, nor Christ in the works of God. Notwithstanding this troubleth many, in that the Apostle saith, that they shall do greater works than he hath done. I omit other answers which use to be made to this, being content with this alone. We must first mark what Christ meaneth: to wit, that that power whereby he proveth that he is the son of God, is so far from being tied unto the presence of his body, that it shall be set forth by more and greater experiments, when he is absent. There followed a wonderful conversion of the world immediately after Christ his ascension, wherein Christ his divinity did show itself more mightily, then when he was conversant amongst men. So that we see that the approbation of Christ his divinity was not included in his person, but that it was spread abroad throughout the whole body of the Church. But this doing, whereof he maketh mention is neither proper to the Apostles only, nor common to every one of the godly, but it appertaineth unto the whole body of the Church.  
Because I go unto the father. The reason why the disciples shall do greater things than Christ himself, is, because when he hath taken possession of his kingdom, he shall show his power from heaven more fully: whereby it appeareth that there is no whytte of his glory diminished, because the Apostles wrought more excellently after his departure, who were only his instruments. Yea, by this means it appeareth that he sitteth at the right hand of the Father, that every knee may bow before him. And he himself affirmeth shortly after that he will be the author of all those miracles, which shall be wrought by the hands of the apostles.  
13. And what ye shall ask. But the question is whether he were not the mediator even then or no, in whose name the father was to be entreated: I answer, that he executed the office of a mediator more evidently, after that he entered into the heavenvly sanctuary, as we shall afterward declare in his place.  
That the father may be glorified. This place agreeth with the saying of Paul, that every tongue may confess that jesus is Christ, to the glory of God the father, Philip. 2. 11. The end of all things, is the sanctification of the name of God. But the lawful means to sanctify it, is expressed in this place: to wit, in the son, and through the son. For seeing that the majesty of God is hidden from us of itself, it shineth in Christ: seeing that his hand is hidden, we may see the same in Christ. Therefore it is not lawful for us to separate the son from the father, in those benefits which the father giveth us, according to that, He that honoureth not the son, he honoureth not the father.  
14. If you shall ask any thing. This repetition is not in vain. All men see & perceive that they are unworthy to come unto God: yet, the greater part breaketh our as being mad, and speaketh unto God rashly & proudly. Afterward, when as that unworthiness, whereof I have spoken, cometh into their minds, every man forgeth unto himself diverse means. But when God willeth us to come unto him, he setteth before us one Mediator, by whom he will be entreated and be merciful. And here the frowardness of man's nature breaketh out again: because the greater part ceaseth not, having left the way, to go about through crooked boughtes. This cometh to pass therefore, because the power and goodness of God is laid hold upon in Christ only slenderly and maliciously. There is also a second error, that we do not consider that we are all excluded from coming to God worthily, until we be called by him: and that we are called only by the son. But and if one testimony be not sufficient for us, yet let us know, that seeing that Christ repeateth this again, that we must pray the father in his name, he doth as it were lay hand upon us, lest we spend our labour in vain, in seeking other patrons.  
15. If ye love me, keep my commandments,  
16. And I will pray my father, and he shall give you another comforter, that he may continue with you for ever,  
17. The spirit of truth, whom the world cannot receive, because it seethe him not, neither knoweth him. But ye know him: because he abideth with you, and shall be in you.  
18. I will not leave you as orphans: I come unto you.  
15 If you love me. That was true and sincere love, wherewith the disciples loved Christ, yet had it some superstition mixed with it, as it befalleth us oftentimes in like sort. For that was preposterous, in that they desired to keep him still in the world. To the end he may reform this fault, he willeth them to bend their love unto some thing else: to wit, that they bend their whole study to keep the precepts which he had given. A most profitable doctrine, because there be but a few of those that seem to themselves to love Christ, that worship him as they ought: yea, rather when they have done some foolish toy, they think all is well. But on the contrary, the true love of Christ is reduced in this place unto the keeping of his doctrine, as unto the only rule, whereby it must be tried. Moreover, we are taught how corrupt our other affections are, seeing that even our love toward Christ is not without fault, unless it be framed unto pure obedience.  
16. And I will pray my father. This remedy was prepared to pacify the sorrow, which they might conceive by reason of Christ his absence: notwithstanding Christ promiseth therewithal, that he will give them strength to keep his commandments: otherwise the exhortation had had but small strength. Therefore he preventeth it in time, and telleth them, that howsoever he be absent from them in body, yet will he not suffer them to be destitute of help: because he will be present with them by his spirit.  
He calleth the spirit in this place the gift of the father, such a gift as he will obtain by his prayers: he will promise else where, that he giveth it. Both these things are said truly and fitly: for inasmuche as Christ is our mediator and patron, he obtaineth the grace of the spirit, of the father: inasmuch as he is God, he giveth it of himself. The meaning of this place is, I was given unto you of the father as a comforter, yet only for a season: now seeing that I have fulfilled my course, I will desire that there may another be given you, which may not be temporal, but that he may continue with you for ever. This name comforter is given in this place both to Christ, and also to the spirit, & that by good right: for this office is common to them both, to comfort and exhort us, and to defend us with their aid and patronage. Christ was unto his a patron, so long as he lived in the world: afterward he committed them to the tuition and aid of the spirit. If any man ask this question, whether we be not under the tuition of Christ at this day, or no, we may readily answer, that Christ is our patron for ever, but not after a visible sort. So long as he was conversant in the world, he showed himself openly to be their patron: but he defendeth us now by his spirit.  
He calleth him another comforter, because of the difference of good things, which we receive from them both. It was proper to Christ, to pacify the wrath of God, to redeem men from death, to purchase righteousness and life, by purging the sins of the world: it is proper to the spirit to make us partakers aswell of Christ himself, as of all his good things. Although we may well gather the distinction of persons out of this place: for the spirit must needs differ from the son in some property, that he may be another.  
17. The spirit of truth. Christ adorneth the spirit with an other title: to wit, that he is a teacher of truth. Whereupon it followeth, that until such time as we be inwardly taught by him, all our minds are taken with vanity and lying. Whom the world cannot receive. This opposition doth amplify the excellency of the grace, which God doth vouchsafe to bestow upon those alone that be his. For his meaning is, that it is no small gift, whereof the world is deprived. In which sense Isaias saith also, 60. 1. Behold darkness shall cover the earth, and a mist the people: but the Lord shall arise upon thee. For God's mercy toward the Church deserveth so much the greater praise, whilst that he lifteth up the same above the whole world. Notwithstanding, Christ doth therewithal exhort the disciples, that they do not drive away from them the grace of the spirit, being puffed up with the sense and understanding of the flesh. Earthly men count all that but a dream, whatsoever the Scripture saith, concerning the holy Ghost, because why lest they trust to their own reason, they despise the heavenly illumination. Although this pride doth reign every where, which extinguisheth the light of the holy spirit as much as is possible: yet let us, who acknowledge our own poverty, know, that what sound understanding soever we have, it proceedeth from no other fountain. Nevertheless the words of Christ do declare, that nothing can be perceived concerning the holy spirit, by human sense, but that he is known by the experience of faith alone. The world (saith he) cannot receive the spirit, because it knoweth him not: but ye know him, because he abideth with you. Therefore it is the spirit alone, which revealeth himself unto us, by dwelling in us, being otherwise unknown and uncomprehensible.  
18. I will not leave you as Orphans. This place teacheth what men are, and what they are able to do, when they are deprived of the aid of the spirit: to wit, they are fatherless children, laid open to all manner deceits and injuries, unfit to govern themselves: finally, unfit of themselves to do any thing. The only remedy of so great want is, if Christ do govern us by his spirit, which thing he promiseth he will do. Therefore the Disciples are first admonished of their own weakness, to the end they may distrust themselves, and depend upon Christ his aid alone. Secondly, he putteth them in good hope by promising a remedy: because he saith, that he will not fail them. When as he saith, I will come unto you, he declareth how he dwelleth in his, and fulfilleth all things: to wit, by the power of his spirit. Whereby it appeareth also, that the grace of the spirit is an excellent and evident testimony of his divinity.  
19 Yet a little, and the world shall see me no more, but you see me, because I live, and you shall live.  
20. In that day ye shall know that I am in the Father, and you in me, and I in you.  
19 Yet a little. He proceedeth in the commendation of the peculiar grace, which ought to have sufficed the disciples to lighten, yea, quite to remove their sorrow. When as (saith he) I shall be removed out of the sight of the world, I will nevertheless be present with you. And to the end we may enjoy this secret beholding of Christ, we must not esteem his presence or absence by the sense of the flesh, but we must endeavour to behold his power with the eyes of faith. Whereby it cometh to pass that the faithful have Christ always present with them by his spirit, and do also behold him, how far soever they be distant from him in body▪ because I live. There may be a double sense and meaning of these words: either that this sentence may be a confirmation of the next member, or that it may be read by itself, that the faithful shall live for this cause, because Christ liveth. I do willingly embrace the former sense, out of which notwithstanding this other doctrine is gathered, that the life of Christ is the cause of our life. He doth first of all note the cause of the difference, why he shallbe seen of his, & not of the world: because Christ cannot be seen, save only according to the spiritual life, whereof the world is deprived. The world seethe not christ, it is no marvel: for death is the cause blindness. But so soon as a man beginneth to live by the spirit, he is also endowed with eyes to see Christ. And this falleth out therefore, because our life is also joined with Christ his life, and floweth thence as from a fountain. For we are dead in ourselves, and the life wherein we flatter ourselves is most wicked death. Therefore when we are occupied about obtaining life, we must turn our eyes toward Christ, & must translate his life unto ourselves by faith, that our consciences may be fully assured, that we are free from all danger of death, so long as Christ liveth: for that is sure and certain that his life is no life, when his members are dead.  
20. In that day. Many refer it unto the day of Pentecost: but the continual tenor as it were of one day is noted rather from the time that Christ showed forth the power of his spirit, until the last resurrection. They began to know already, but it was a certain slender rudiment or first instruction, because the spirit had not wrought so effectually in them as yet. For the words tend to this end, that it cannot be known by an idle spectulation, what manner spiritual and mystical union that is, which is between him and us, and again between him and the father: but that this is the only way and means to know the same, when as he poureth out his life into us by the hidden working of the spirit, and that is the experiment of faith, whereof I spoke a little before. And whereas the Arrians abused this testimony in times past, that they might prove that Christ was God only by participation and grace, their cavil is easily answered. For doubtless Christ entreateth not simply of his eternal essence, but he commendeth that divine power, which was revealed in himself. For as the father hath given unto the son the fullness of all manner of good things, so again the son hath powered out himself into us. We are said to be in him, because when as we are engrafted into his body, we are made partakers of righteousness, and of all his good things: he is said to be in us, because he doth plainly declare by the efficacy of his spirit, that he is unto us the author and cause of life.  
21. He that hath my precepts, and keepeth them, it is he that loveth me: and he that loveth me, shallbe loved of my father, and I will love him, and will reveal myself unto him.  
22. judas saith unto him, not judas Iscariotes, Lord, what is done, that thou wilt show thyself unto us, and not unto the world?  
23. jesus aunswared and said unto him, if any man love me, he will keep my word, and my father will love him, and we will come unto him, and will abide with him.  
24. He that loveth not me, keepeth not my sayings: and the word which you have heard is not mine, but his that sent me.  
2●. He that hath my precepts. He repeateth the former sentence again, because the true trial of our love toward him, consisteth therein, if we keep his commandments. Whereof he putteth the disciples so often in mind, lest they miss the mark: because we are most bend to fall away unto carnal affection, so that we love something else than Christ under the name of Christ. whereunto appertaineth that of Paul likewise, 2. Corin. 5. 16. Although we have known Christ according to the flesh, yet do we know him so no more. Therefore let us be a new creature.  
To have the precepts of Christ, signifieth to be well instructed in them: and to keep them, is to frame a man's self and his life according to their rule. He that loveth me. Christ speaketh as if men did prevent God with their love, which is an absurd thing: for when as we were enemies, he reconciled us unto himself, Rom. 5. 10. And the words of john, 1. Io. 4. 10. are well known, not that we loved him first, but that he loved us first. But he disputeth not in this place of the cause and the effect. Therefore it is falsely gathered that the love, wherewith we embrace Christ, goeth before the love of God towards us in order. For Christ's only meaning is this, that all those shall be blessed, which shall love him, because they shall be loved of him and his father again: not that God beginneth to love them then first of all, but because they have some testimony of his fatherly love engraven in their hearts. To the same end tendeth that member, which followeth immediately, I will show myself unto him. Knowledge goeth before love I confess, but Christ meant thus much, that he will grant unto the pure worshippers and observers of his doctrine, that they shall go forward daily in faith: that is, I will make them draw nearer & more familiarly unto me. Gather hence that the fruit of godliness is going forward in the knowledge of Christ. For he that hath promised that he will give unto him that hath, rejecting hypocrites, he maketh all those to go forward in the faith, who have embraced the doctrine of the Gospel from their hart, and do frame themselves wholly to obey him.  
And hereby it cometh to pass that seeing many go backward, we can scarce see every tenth person go forward in the right course: because the greater part is unworthy to have Christ to reveal himself unto it. Note here, that greater knowledge of Christ is set before us, as a singular reward of our love toward Christ: whereupon it followeth that it is an uncomparable treasure.  
22. judas saith unto him. It is not without cause that he asketh why Christ containeth his light amongst a few, who is the son of righteousness, by whom all the whole world ought to be lightened. Therefore it seemeth to be an unmeet thing, that he should show forth his bright beams only unto a few, and should not spread abroad his brightness every where without difference. Christ his answer doth not expound the whole question: because there is no mention made there of the first cause, why Christ doth keep himself close from the more part, when as he revealeth himself unto a few. For, to say the truth, he found all men a like at the beeginning: that is, altogether strangers from him, wherefore he can choose none that loveth him: but he chooseth of his enemies, that he may bend their hearts to love him: but he chooseth of his enemies, that he may bend their hearts to love him. Yet would he not touch that difference at this present, because it served not for his purpose. His meaning was to exhort his Disciples unto the earnest study of godliness, that they might go forward the better in the faith. Therefore he was contented to distinguish them by this mark from the world, that they keep the doctrine of the gospel.  
And this mark followeth the beginning of faith, because it is the effect of calling. Christ had admonished the disciples else where of his free calling, and he putteth them in mind of the self same thing afterward: he doth now only bid them study to keep his doctrine, and to lead a godly life.  
Furthermore, Christ showeth in these words, how we do rightly obey the Gospel: to wit, when our duties and external actions do arise from the love of him. For the hands, the feet, and the whole body labour in vain, unless the love of God do reign in the heart, that it may govern the external members. Now, forasmuch as it is certain that we do keep Christ's commandments, inasmuch as we love him: it followeth that the perfect love of him can be found no where in the world: because there is no man that can keep his commandments perfectly. Yet God accepteth their obedience, who desire with a sincere endeavour to attain unto this mark.  
23. My father will love him. We have already declared that the love of GOD is not placed in the second order, as if it did follow our godliness, as the cause of love: but that the faithful may be fully persuaded, that God accepteth that obedience, which they do to the Gospel: and they may ever now and then look for new increasings of gifts.  
We will come unto him. which loveth me: that is, he shall perceive that the grace of GOD abideth in him, and he shall be increased daily more and more with the gifts of GOD. Therefore he speaketh of love, not of that eternal love, wherewith he embraced those that were not yet borne before the creation of the world: but after that he fealeth the same in our hearts, when as he maketh us partakers of his adoption. Moreover he meaneth not the first illumination: but those degrees of faith, whereby the faithful must go forward continually, according to that of Matthew, 13. 12. To him that hath, shall be given. Therefore the Papists do falsely gather out of this place the double love wherewith we love GOD. They fain that we love GOD naturally before he doth regenerate us by his spirit: and that by this preparation we deserve the grace of regeneration. As if the scripture doth not teach every where, and experience itself doth cry, that we are altogether turned away from GOD, and infected and filled with the hatred of him, until such time as he change our hearts. Therefore we must note that purpose of Christ, that he & his father will come, that they may confirm the faithful in the perpetual hope of grace.  
24. He that loveth not me. Because the faithful are mingled amongst the unfaithful, and they must needs be tossed with diverse storms, as in the raging seas: Christ confirmeth them again with this admonition, that they be not carried away with evil examples: as if he should say, regard not the world, so that you depend thereupon: because there will always be some, which will despise me and my doctrine: but hold fast that grace even until the end, which you have once embraced. Nevertheless, he giveth us also to understand that the world is justly plagued for the unthankfulness, which is in it, when as it perisheth in blindness, when it bewrayeth wicked hatred against Christ through the contempt of true righteousness.  
And the word, which ye hear. least the Disciples should faint and fail through the stubbornness of the world, he purchaseth authority to his doctrine again, when as he testifieth that it is of God, and that it is not feigned by man upon the earth. And in this consisteth the strength of our faith, if we know that God is our guide, and that we are grounded no where else, save only in his eternal truth. Therefore howsoever the world doth go mad with frowardness, yet let us follow Christ his doctrine, which mounteth above the heaven and earth.  
When as he saith, that his word is not his, he apply himself unto the Disciples: as if he should say, that it is not of man, because he delivereth that faithfully, which is enjoined him of his father. Nevertheless, we know that in asmuch as he is the eternal wisdom of GOD, he is the only fountain of all doctrine, and that all the Prophets spoke by his spirit, which were from the beegynning.  
25. Those things have I spoken unto you whilst I am with you.  
26. But the comforter, the holy spirit, whom my Father shall send in my name, he shall teach you all things, and shall tell you all things, which I have told you.  
27. Peace I leave with you, my peace I give unto you, not as the world giveth, give I it unto you. Let not your heart be troubled nor fear.  
28. You have heard what I have said unto you, I go, and I come unto you: if you did love me, verily you would rejoice, because I have said, I go unto the father, because the father is greater than I  
25. These things have I spoken. He addeth this for this cause, that they may not be discouraged, although they have not profited in the faith as they ought. For he did then spread abroad the seed of doctrine, which lay hid for a time in the Disciples. Therefore he exhorteth them to hope well, until that doctrine bring forth fruit, which may seem to be unprofitable now. In sum, he testifieth that they had plentiful matter of comfort, in the doctrine which they had heard. And if so beit, it appear not unto them by and by, he biddeth them be of good courage, until the spirit, which is the inward master, do speak the self same thing in their hearts. This admonition is very profitable for us all. Unless we do by and by understand whatsoever Christ teacheth, there cometh upon us loathsomeness, and it irketh us to bestow labour in vain, in things which are obscure.  
But we must bring ready docilytie or easiness to be taught, we must give ear, and retain attentiveness, if we will profit as we ought in the school of GOD. And above all things we have need of patience, until the spirit do reveal that, which we seemed to have heard and read oftentimes in vain. Wherefore let not the desire to learn quail● in us, neither fall into despair, when as we do not by and by understand Christ his meaning, when he speaketh. Let us know that this is spoken to us all, the spirit shall tell you at length those things which I have spoken. Isaias 29. 11. denounceth this punishment unto the unbelievers, that the word of GOD is unto them as a closed book: but the Lord doth also oftentimes humble those that be his by this means. Therefore we must wait patiently and meekly for the time of the revelation, neither must we refuse the word therefore. And seeing that Christ doth testify that this office is proper to the holy Ghost, to teach the Apostles that which they had already learned out of his mouth: it followeth that the outward preaching is in vain and nothing worth, unless the teaching of the spirit be added thereunto. Therefore GOD hath a double manner of teaching: for he soundeth in our ears out of the mouth of man, and he speaketh unto us within by his spirit: and he doth that sometimes in one moment, sometimes at diverse times, as seemeth best to him. Mark what those all things be, which he promiseth the spirit shall teach. He shall tell you or he shall bring into your memory all things, whatsoever I have told you. Whereupon it followeth that he shall not forge any new revelations. We may refute with this one word what inventions soever Satan hath brought into the Church from the beeginning, under colour of the spirit. Mahomet and the Pope have a common principle of religion, that the perfection of doctrine is not contained in the scripture, but that there is a certain higher thing revealed by the spirit.  
Out of the same sink have the Anabaptistes and Libertines drawn their dotings in our time. But that is a seducing spirit, not the spirit of Christ, which bringeth in any invention, which agreeth not with the Gospel. For CHRIST promiseth a spirit, which shall confirm the doctrine of the Gospel as a subscriber. I have declared before what it is, to send the spirit in the father's name.  
27. Peace I leave with you. By this word peace he meaneth the prosperous success, which men are wont to wish one to another, when as they meet together, or one parteth from another. For this word peace importeth thus much in the Hebrew tongue. Therefore he alludeth unto the common custom of his country: as if he should say, I leave you my farewell. But he addeth immediately after, that this peace is of far more value, than it is usually amongst men, who have peace in their mouth for the most part only for the cold ceremonies sake: or if they do wish it unto any man in good earnest, yet can they not give it in deed. But Christ telleth them that this peace is not placed in the bare & vain wish, but is joined with the effect. The sum is this, that he departeth in body, but his peace continueth with his disciples, that is, that they shall be always blessed through his blessing.  
Let not your heart be troubled. He correcteth their fear again, which the disciples had conceived by his departure. He saith, that they had no cause to fear, because they do only want his corporal presence, and do enjoy his true presence by the spirit.  
Let us also learn to be content with this manner of presence: neither let us pamper the flesh, which doth always tie God unto the external inventions thereof.  
28. If ye did love me. Without doubt the Disciples loved Christ, yet otherwise then they ought. For there was some carnal thing mixed with it, so that they could not suffer him to be taken away from them. But and if they had loved him spiritually, there could nothing have pleased them better than this, that he should return unto the father. Because the father is greater th●n I. This place was diversly wrested. The Arrians to the end they might prove that Christ was a secondary God, did object that he was lesser than the father, the fathers which held and maintained the truth, to the end they might cut off all occasion of such a cavil, did say that this aught to be referred unto his human nature. But as the Arrians did wickedly abuse this testimony, so the answer of the fathers was neither right, neither yet agreeable. For there is no mention made in this place either of the human nature of Christ, ne yet of his eternal divinity, but according to the capacity of our infirmity he maketh himself the mean between us and God. And truly because we are not able to attain unto the highness of GOD, Christ came down unto us, to the end he might lift us up thither. You were, saith he, to rejoice that I return unto my father, because this is the last mark, whereat you must aim.  
He doth not declare in these words what he differeth from the father in himself: but to what end he came down unto us, that he might unite us unto God, until we come thither, we stand as it were in the middle of the race. And we do also imagine only half a Christ and a rent Christ, unless he bring us unto God. That place of Paul is like to this, 1. Cor. 15. 24, where as he said, that Christ should deliver up the kingdom to God and the father, that God may be all in all. Christ reigneth not only in his human nature, but in as much as he is God revealed in the flesh. How shall he then put off the kingdom? To wit, because the divinity which appeareth now only in the face of christ, shall then be revealed in itself. There is this only difference, because Paul describeth in that place the chiefest and last perfection of the divine brightness, the beams whereof began to shine after Christ his ascension.  
To the end the matter may appear more plainly, we must yet speak somewhat more grossly, Christ doth not compare his father's divinity with his own in this place: neither doth he compare his human nature with the divine essence of the father: but he rather compareth his present estate with the heavenly glory, whereunto he should be received immediately, as if he should say, you desire to kept me in the world, but it were better for me to ascend into heaven. Therefore let us learn to behold Christ abased in the flesh, so that he may lead us unto the fountain of blessed immortality. For he is not made our guide, that he may only lift us up unto the sphere of the Sun or the Moon, but that he may make us one with God.  
29. And now I have told you before it come to pass, that when it is come to pass, you may believe.  
30. I do not any more speak many things unto you: for the prince of this world cometh, and he hath nothing in me.  
31. But that the world may know that I love the father, and as the father hath commanded me, so I do: arise, let us go hence.  
29. And now I have told you. It was requisite that the Disciples should be oftentimes admonished of this matter: because it was an hidden mystery far exceeding all human capacity. He saith, that he foretelleth that which should come to pass, that they may believe, when it is come to pass. For this was a profitable confirmation of their faith, when as they did call to mind Christ his prophecies, and saw that fulfilled, which he spoke before. Yet this seemeth to be a kind of granting: as if Christ should say, because you are not as yet able to receive such an hidden mystery, I pardon you, until the thing be come to pass, which shall be unto you in stead of an interpreter, to expound this doctrine. Therefore although he seemed for a season to sing unto deaf men, yet it appeared afterward that his words were not as it were spread abroad in the air, but that the seed was sown upon the ground. And as Christ speaketh in this place of his word, and the event of things: so his death and resurrection and ascension grow together into one with his doctrine, so that they engender faith in us.  
30. I do not any more speak many things with you. His meaning was to make the Disciples give care unto him, by this word, and more deeplye to imprint in their minds his doctrine. For enough of a thing causeth for the most part loathsomeness, and that is more fervently desired, which we have not at hand, and that is more willingly received, which shall be by and by taken away. Therefore he denounceth that he will shortly depart, to the end they may be the more desirous to hear his doctrine. And although Christ doth not cease to teach us during the whole course of our life, yet this sentence may be also applied unto our use, because for as much as our life is but short, we must use the opportunity.  
For the prince of this world cometh, and hath nothing in me. He might have said simply and slattly that he should die shortly, and that the hour of his death is now at hand: but he useth some circumlocution, to the end he may fortify their minds, least being terrified with such as unseemly and horrible kind of death, they faint. For, to believe in Christ crucified is nothing else, but to seek life in hell. He saith first, that this power is granted unto Satan: then afterward he addeth, that he will yield for this cause, not because he is enforced with necessity, but that he may obey the Father. The devil is called the prince of this world, not because he hath any kingdom separated from God as the Manichees did feign, but because he exerciseth his tyranny in the world through God's permission. Therefore so often as we hear this Epithet given unto Satan, let us be ashamed of our miserable estate. For how proud soever men be, they are the bondslaves of Satan, until they be regenerate by the spirit of Christ. For all mannekinde is comprehended in this place under this word world. For there is one deliverer, which delivereth us from this horrible slavery. And seings that this punishment was laid upon the sin of the first man, likeas it increaseth daily, and is worse and worse, because of new sins, let us learn to hate both ourselves and our sins. We are so holden captive under Satan his government, that yet notwithstang this servitude doth not make us blameless, seeing that it is voluntary. Furthermore, we must note that that is attributed unto the devil in this place, which is done by wicked men: for seeing that they are carried by the violente motion of Satan, that is worthily accounted his work, whatsoever they do.  
Hath nothing in me. Because it came to pass through the sin of Adam, that Satan hath the rule of death, he could not have touched Christ, who was free from all sin, unless he had willingly submitted himself. Although I suppose that these words reach farther, than they are wont to be expounded: for the interpreters say thus, Satan findeth nothing in Christ, because there is no matter of death in him, forasmuch as he is clean from all spots of sin. But in my judgement Christ doth not only speak of his cleanness in this place, but also of his divine power, which was not subject to death. For it was requisite that the Disciples should know, that he yielded not through infirmity: least they should not think so honourably of his power as they ought. But that former sentence is also included in this general sentence, that he is not bound to Satan in dying the death. Whence we gather that he took our turn, when as he submitted himself unto death.  
31. That the world may know. Some do read it all in one text, that the world, & arise, let us go hence, that the sentence may be perfect. Othersome read these words apart, and they think that there is some thing lacking here. Because it skilleth not much as concerning the sense, whether you choose, I leave it in the midst. We must chief note this, that the decree of God is placed here in the chiefest place, lest we should think that Christ was so carried away unto death by the violence of Satan, that there did any thing befall him besides the counsel and purpose of God. For it is God that hath ordained his son to be a Mediator, and who would have the sins of the world to be purged by his death. To the end this might come to pass, he suffered Satan to triumph over him for a season as a conqueror. Therefore Christ resisteth not Satan, that he may obey his father's decree, and so consequently that he may offer his obedience for the price of our righteousness. Arise, let us go hence. Some do think that Christ went into some other place, when he had said thus, and that he spoke those things which follow, whilst he walked: but forasmuch as john addeth afterward that Christ went out, it seemeth to be more likely that Christ meant to exhort the disciples to show the like obedience unto GOD, whereof they saw such an excellent pattern in him and not that he brought them forth in the same moment.   

Chap. 15.  
1. I am the true vine, and my father is an husband man.  
2. He will take away every branch, which beareth not fruit in me, and whatsoever branch bringeth fruit, he will purge it, that it may bring forth more fruit.  
3. Now you are clean, because of my word, which I have spoken unto you.  
4. Abide in me, and I in you, as the branch cannot bear fruit of itself, unless is abide in the vine: so neither you, unless ye shall abide in me.  
5. I am the vine, you are the branches, he that abideth in me, and I in him, this m●n beareth much fruit: because without me ye can do nothing.  
6. If any man shall not abide in me, when as he shall be cast out a doors, as a branch, and shall be withered, they shall gather him, and shall cast him into the fire, and he shall burn.  
1. I am the vine. This sum of this similitude is, that we are barren and dry by nature, save only in as much as being engrafted into christ, we draw new force from him. Following others, I have translated amp●los a Vine, and clemata branches. Vit● is properly the plant itself, and not the field, which is set with vines, which they call a vinyeard. Although it be taken sometimes for the Vineyard itself: as when Cicero joineth the little fields and the little vineyards of poor men together. But the branches are the arms, which the vine spreadeth upon the earth. And forasmuch as clema doth also signify amongst the Grecians a Vine, and ampel●s a Vineyard, I do rather incline unto that opinion, that Christ compareth himself unto land set with Vines, and us unto the plants themselves: Although I will contend with no man about that matter. I do only mean to admonish the readers, that they follow that which shall seem to be more probable out of the text.  
Let us first of all remember that rule, which we must observe in all parables, that we must not discuss all the properties of a vine: but that we must only see summarily, to what end Christ applieth this similitude. There are three principal parts thereof: that we have no power to do good, but from him: that the father doth trim us by purging us, having root in him: that he taketh away the unfruitful branches, that they may burn, being cast into the fire. All men almost are ashamed to deny, that they have all that goodness, which they have of GOD: but they do afterward feign that there is an universal grace given them, as if it were naturally engendered in them. And Christ standeth chief upon this point, that the vital sap floweth from him alone: whereupon it followeth that the nature of men is unfruitful and void of all goodness: because none tasteth of the nature of the vine, until he be engrafted into him. But this is given only to the elect by a special grace. Therefore the Father is the first author of all good things, who planteth us with his hand: but the begining of life is in Christ, after that we beeginne to be rooted in him. When as he calleth himself the true Vine, it is as much as if he should have said, I am the vine in deed. Therefore men do weary themselves in vain in seeking strength else where: because there shall come no profitable fruit from any other, save only from the branches which spring from me.  
2 Every branch. Because some men corrupt, othersome do maliciously suppress, othersome choke with slothfulness the grace of God, he stirreth them up and maketh them careful by these words, when as he pronounceth that all unfruitful branches shall be removed out of the vine. But here may a question be moved, whether he can be without fruit that is engrafted into Christ or no. I answer that men do think that many are in the vine, who have indeed no root in the vine. So the Lord calleth his people Israel in the Prophets his vinyeard, who bear the name of the Church in external profession.  
And whosoever bringeth fruit. In these words he teacheth that the faithful have need continually to be trimmed lest they grow out of kind, and that they can bring forth no good thing, unless the Lord doth oftentimes set to his hand to trim them. Neither shall it be sufficient that we were once made partakers of adoption, unless God continue the course of his grace in us. He maketh mention of pruning, because our flesh aboundeth with superfluous and hurtful vices, and is too full of them, which grow and spring up without end, unless we be purged by the hand of God. When as he saith that the vines are pruned, that they may bring more plentiful fruit, he teacheth how the godly aught to go forward in the course of godliness.  
3 Now ye are clean. He telleth them that they had already tried that which he had said, because being planted in him, they were also purged. He showeth the means of this purging, to wit, doctrine. Neither is it to be doubted but that he speaketh of the external preaching, when as he expresseth in plain words, the word which they had heard out of his mouth. Not that man's voice hath so great efficacy in itself, when it is uttered with the mouth, but in as much as Christ worketh in the heart by the spirit: the voice itself is the instrument of purging. Nevertheless Christ doth not mean that the Apostles are free from all vice: but he setteth before them an experiment, whereby they may learn, how necessary the continuance of grace is. Furthermore, he commendeth the doctrine of the Gospel unto them, for the fruit thereof, to the end they may be the more sharpened continually to meditate thereupon, seeing that it is as it were the vine dresser his knife▪ to purge all filthiness.  
4 Abide in me. He exhorteth them again to be desirous & careful to retain that grace wherewith they are endowed. For the carelessness of our flesh can never be sufficiently awaked. And this is Christ only drift to keep us under his wings as an hen keepeth her chickens: lest being carried away with our lightness, we fly thence to our own destruction. Therefore to the end he may prove that he began not the work of our salvation, that he may leave it half undone he promiseth that his spirit shall always be effectual in us, if we ourselves be not in the fault. Abide in me, saith he: because I am ready to abide in you, Again he that abideth in me bringeth forth much fruit. By which words he declareth that all those are fruitful branches which have a lively root in him.  
5 Without me ye can do nothing. This is the conclusion & the application of all the whole parable, so long as we are without him we can bring forth no good fruit, and such as is acceptable in the sight of God: because we are unfit to do well. The Papists do not only extenuate but also quite weaken this sentence: yea they do altogether mock it. For although they confess in word that we are able to do nothing without Christ: yet they dream that we have some power, which is not sufficient of itself, yet it worketh together being helped with the grace of God. For they cannot abide that man should be so debased, but that he should confer and bring somewhat of himself. But they cannot so easily mock so manifest words of Christ. This is the gloze and invention of the Papists, that we are able to do nothing without Christ: yet being helped by him we have somewhat of ourselves besides his grace. But on the contrary Christ affirmeth that we can do nothing of ourselves. The branch saith he, beareth not fruit of itself. Therefore he doth not only in this place commend the help of his grace which worketh together, but he doth quite deprive us of all power, unless it be that, which he himself giveth us. Therefore this particle (without me) must be resolved thus, not but by me. There followeth an other cavil: for they pretend that the branch hath somewhat by nature, because if another graft which beareth no fruit be brought into the vineyard, it will bear nothing. But this may be easily answered, because Christ reasoneth not what thing the branch hath by nature before it cleave to the vine: but he meaneth rather that we begin to be made branches then, whilst that we grow and increase by receiving nourishment from him. And certainly the scripture showeth else where that we are unprofitable and dry wood until such time as we be in him.  
6 If any man shall not abide in me. Setting before them the punishment of their unthankfulness again, he sharpeneth and stirreth them up again unto perseverance. This thing is in deed the gift of God, yet this exhortation unto fear is not superfluous, lest our wanton flesh do root us out. They are said to whither like dry boughs, which are cut off from Christ▪ because as they have the beginning of their strength from him, even so have they the continual tenor. Not because it falleth out at any time, that any of the elect are cut off, but because many hypocrites do flourish for a time to look to, and are green, who do afterward make frustrate the hope of the Lord in giving fruit.  
7 If ye shall abide in me and my words shall abide in you, ye shall ask what you will, and it shall be done to you,  
8 In this is my father glorified, that ye bear much fruit and be my Disciples.  
9 As the father hath loved me, I have also loved you: abide in my love.  
10 If ye shall keep my precepts, ye shall abide in my love: as I also have kept the commandments of my father, and abide in his love.  
11 These things have I spoken unto you, that my joy may abide in you, and your joy may be fulfilled.  
7 If you shall abide in me. Because the faithful do oftentimes perceive that they are hungry and far from that plentiful fatness which is sufficient to yield plentiful fruit, therefore this is added by name that there is help prepared for their poverty, what things soever they shall need, which are in Christ, so soon as they shall beg them at God's hands. This is a very profitable admonition. For God doth oftentimes suffer us to hunger, to the end he may exercise us in the desire to pray: but if we fly unto him, he will never deny our petitions, but will give of his store that can never be spent, what thing soever we have need of. 1. Cor. 1. 5. When as he saith, If my words shall abide in you, his meaning is, that we take root in him by faith. For so soon as we are departed from the doctrine of the Gospel, Christ is sought without himself. When as he promiseth that that shallbe granted us, if we will any thing, he doth not grant us leave to ask every thing, for God should but badly provide for our health if he should show himself to be so easy to be entreated and so dutiful. For it is well known what disordered petitions men do use for the most part. But he restraineth the petitions of his in this place unto the rule of praying aright, which maketh all our affections subject to the will of God: and that doth the circumstance of the place confirm: for he meaneth that his are not desirous of riches, or honour, or any such thing, which the flesh doth foolishly desire, but of the vital juice of the holy spirit, whereby they may bring forth fruit.  
8 In this is my father glorified. A confirmation of the sentence next going before. For he showeth that we may be fully assured that God heareth the prayers of his, whenas they shall desire to be made fruitful: because this serveth much to set forth his glory. Notwithstanding he doth also kindle in them the desire of well doing by this end or effect: because there is nothing whereof we ought to make greater account then of this, that the name of God may be glorified through us. To the same purpose serveth the latter member, And ye may be my Disciples: because he pronounceth that he hath none in his flock, save only those which bring forth fruit to the glory of God.  
9 As the father hath loved me. His meaning was to express some far greater thing than they commonly suppose. For those which think that he speaketh in this place of the secret love of God the father which he bore always toward his son, they miss the mark: seeing that Christ intended rather to lay as it were in our bosom a certain pledge of God's love toward us. Therefore that subtle saying doth nothing appertain unto this place, how the father hath always loved himself in the son: but the love here mentioned, must be referred unto us: because Christ doth testify that he is beloved of the father, in as much as he is the head of the Church, like as is more than necessary for us. For he that seeketh to know how he is beloved without a mediator, he entangleth himself in a Labyrinth wherein he shall neither find way, nor out going. Therefore we must behold Christ, wherein we shall find the pledge of Gods love laid open. For the love of God was altogether powered into him, that it might flow from him into his members.  
He had this title given him, that he was the well-beloved son in whom the good will of the father resteth. But we must note the end, that God may accept us in him. Therefore we may all behold the fatherly love of God toward us in him as in a glass: because he is not loved apart or for his own sake only, but that he may join us unto the father with himself.  
Abide in my love. Some do expound it thus, that Christ requireth mutual love of his D●ciples. Othersome deal better who take the love of Christ actively. For he will have us to enjoy the love wherewith he hath once loved us, for ever: and therefore he telleth us that we must take heed that we deprive not ourselves thereof. For many men refuse the grace that is offered them: many men throw away that which they had in their hands. Therefore after that we are once received into Christ's favour, we must beware that we fall not thence through our own fault. Whereas some do infer upon these words, that there is no force nor efficacy in the grace of God, unless it be helped with our constancy, it is a frivolous thing. Neither do I grant, that the spirit doth only require at our hands those things, which are in our power, but that he doth show what is to be done: that if we want strength we may crave the same at the hands of some other. Likeas when Christ exhorteth us in this place unto perseverance, we must not trust to our own cunning and strength: but we must beseech him that commandeth to confirm us in his love.  
10 If ye keep my commandments. He showeth the means how to persevere: if we follow him thither whither he calleth us. for as Paul saith, Rom. 8. ●. They that be in Christ walk not after the flesh, but after the spirit. For these things are continually coupled together, faith which layeth hold upon the free love of Christ and a good conscience and newness of life. And truly Christ doth not reconcile the faithful unto the f●●her to this end, that they may play the wantoness freely, but that he may keep them under his father's hand and government by governing them with his spirit. Whereupon it followeth that all those cast away the love of Christ, which do not prove by true obedience that they are his Disciples. If any man object that the firmness of our salvation doth therefore depend upon ourselves: I answer that Christ's words are falsely wrested to that part: because the obedience which the faithful use toward him, is not so much the cause that he continueth his love toward them, as the effect of love. For how cometh it to pass, that they answer to their calling, save only because they are moved with the spirit of free adoption? But it seemeth that there is too hard a condition laid upon us, that we keep Christ's commandments, wherein is contained the axact perfection of righteousness, which far passeth our mean & measure. For it cometh to pass thereby, that the love of Christ shallbe in vain unless we be endowed with angelical purity. We may easily answer: for when as Christ entreateth of the study and desire to live well and aright, he excludeth not that which is the principal point in his doctrine, to wit concerning the free imputation of righteousness, whereby it cometh to pass, that by granting of pardon, our good deeds do please God, which being lame and unperfect of themselves did deserve to be rejected. Therefore the faithful are judged to keep Christ's commandments, when they apply their studies unto this end, although they miss the mark much: because they are loosed from that rigour of the law, Deut. 27. 26. Accursed be every one which shall not fulfil all things. etc.  
Likeas I have also kept. As we are elected in Christ, so the image of our calling is most lively expressed in him. Therefore he doth for good causes set himself before our eyes as a pattern whom all the godly must endeavour to follow. In me, saith he, appeareth the similitude of those things which I require at your hands. For you see how that I am addicted indeed unto my father to obey him, and I will proceed in this course.  
〈◊〉 Again, he hath loved me not for a moment or for a short time, but the tenor of his love toward me is everlasting. We must always have this conformity of the head and the members before our eyes, not only to the end the faithful may study to frame themselves unto the example of Christ: but that they may hope that they shall be daily reform and bettered by his spirit, that they may walk until the end in newness of life.  
11 These things have I spoken unto you. He addeth that the goodly are not ignorant of his love, but that it is perceived by the sense of faith: so that the consciences shall enjoy blessed peace. For the joy whereof he maketh mention ariseth from that peace which they have with god whosoever are justified freely. Therefore so often as the fatherly love of God toward us is spoken of, let us know that we have matter of true joy given us, so that our consciences being quiet we may be certain of our salvation. Furthermore, this joy is called Christ's and ours in a divers respect. It is Christ's because it is given us by him: for he is both the author and the cause. I say that he is the cause, because we were delivered from guiltiness when as the correction of our peace was laid upon him. I call him the author also because he abolisheth fear and carefulness in our hearts: from whence that clear merines proceedeth. It is called ours in another respect, because we enjoy it after that it is given us.  
Now seeing that Christ saith, that he spoke these things for this cause, that the Disciples may have joy, we gather out of these words, that all those which have rightly profited in this sermon, have whereupon they may stay themselves. By this word abide he giveth us to understand, that it is no frail or temporal joy whereof he speaketh: but that it never falleth away. Wherefore let us learn that we must seek the hope of salvation in Christ's doctrine, which may be of force aswell in life as in death.  
Your joy may be fulfilled. He addeth that this joy shall be perfect & full: not because the faithful are free from all sorrow, but because the matter of joy aboundeth, so that no fear, no care, no sorrow doth at any time swallow them up. For those that have this grace given them to glory in Christ, neither life nor death, nor any miseries can hinder them from triumphing over heaviness.  
12 This is my commandment, that ye love one another as I have loved you.  
13 No man hath greater love than this, that a man should put away his life for his friends.  
14 You are my friends, if you do those things which I command you.  
15 After this I will not call you servants, because the servant knoweth not what his master doth: but I have called you friends, because what things soever I have heard of my father, I have made them known unto you.  
12 This is my commandment. Seeing that it is meet that we direct our life according to Christ's commandment, we must know especially what he willeth and commandeth. Therefore he repeateth that now which he had said before that this pleaseth him above all other things, that the faithful do love one another. The love & reverence of God is former in order indeed: but because the lawful trial thereof is love toward the neighbours, he maketh mention principally of this. Furthermore, like as of late in the general reverencing of doctrine: so now he setteth before us after a sort a pattern which we must follow for he loved all his, to the end they may love one another. We have spoken in the chapter next going before why he commandeth nothing in plain words in this place touching the loving of the unbelievers.  
13 Greater love then this. Christ setteth forth sometimes the greatness of his love toward us, to the end he may the better establish the hope of our salvation: and now he goeth farther, that he may inflame us to love our brethren by his own example. Yet he coupleth both things together: for he will have us to receive by faith the infinite sweetness of his goodness, and secondly he allureth us by this means unto the study of love. So Paul unto the Ephesians, Ephe. 5. 2. Walk in love as Christ hath loved us and hath given himself for us an offering and a sacrifice, of a sweet savour to God, God could have redeemed us otherwise by his word or his beck unless he had thought good that it should be otherwise for our sake, that in not sparing his own and only begotten son, he might in his person declare how careful he was for our salvation. And now those hearts must needs be as hard as iron & stone which cannot be softened with such incomparable sweetness of God's love. Yet a question may be asked in this place how Christ died for his friends, seeing that we were his enemies before he reconciled us. For having purged our sins by the sacrifice of his death, he removed the coimitie which was between God and us. Let us set the answer to this question out of the third chapter, where we have said that in respect of ourselves there is dissension between God and us, until our sins be abolished by the death of Christ: and that everlasting love of God, wherewith he loved even his enemies was the cause of this grace which was given in Christ. After this sort Christ gave his life for strangers, yet such as he loved even them, otherwise he would not have died for them.  
14 Ye are my friends. He meaneth not that we do attain unto such honour by any merit of our own: but he doth only tell us upon what condition he receiveth us into favour, and vouchsafeth to reckon us amongst his friends. As he said of late, If ye shall keep my commandments, ye shall abide in my love ●or the grace of our saviour God hath appeared, teaching us that denying ungodliness & worldly lusts, we should live chastened, righteously, & godlily in this world, Tit. 2. 11. 12. But profane men who wax wanton against Christ through the wicked contempt of the gospel, do tenounce his friendship.  
15 After this I will not call you servants. He declareth & proveth his love toward his disciples by another argument, to wit, that he did altogether reveal himself unto them, like as familiar communication taketh place amongst friends. I (saith he) have given you far more than mortal man is wont to give to his servants, therefore let this be unto you a pledge of my love toward you, in that I have laid open unto you the hidden mysteries of the heavenly wisdom, mildly & friendly, which I had heard of the father. This is an excellent commendation of the gospel, that we have Christ's heart, as it were opened there, so that we need not doubt of his love. There is no cause why we should desire to go up into heaven, or down into the deep to set the certainty of our salvation, let this testimony of love which is contained in the gospel suffice us: because it shall never deceive us. Moses said, Deut. 4. 7. unto the old people, what nation under heaven is so noble, which hath God coming nigh unto it, as God doth common with thee this day? But our nobleness doth far excel that since that GOD powered out himself wholly in his son. Wherefore their unthankfulness is so much the greater, and their frowardness so much the more untolerable, who being not content with the wonderful wisdom of the Gospel, do fly over unto new speculations through proud lust. Whatsoever I have heard. It is certain that the Disciples knew not all things which Christ knew: neither could it be that they should attain unto so great highness: and seeing that he is the uncomprehensible wisdom of God, he gave every man a certain portion, of knowledge, which was sufficient. Therefore why saith he, that he revealed all things? I answer, that this is restrained unto the person & office of the Mediator. He made himself the mean between God & us, who received that from the secret sanctuary of God, which he did give unto us (as they say) from hand to hand. Therefore Christ omitted none of those things but told them unto his disciples which were appertinent to our salvation, & which were profitable for us. So that in as much as he is ordained the master & only teacher of the church, he heard nothing of the father, which he taught not his faithfully: only let us have an humble desire to learn & he ready & apt to be taught, & we shall perceive that Paul doth not in vain call the gospel wisdom which maketh men perfect. Col. 1. 28.  
16 Ye● have not chosen me●, but I have chosen you: and have appointed you to go, and bring fruit, and that your fruit may remain: that whatsoever ye shall ask of the father in my name, he may give it you.  
17 These things I command you, that ye love one another.  
18 If the world hate you, ye knew that it hated me former than you.  
19 If ye were of the world, the world would love his own: b●t because ye are not of the world but I have chosen you out of the world, therefore the world hateth you.  
20 Remember the words which I told you, the servant is not greater than his master, if they have persecuted me, they will persecute you also, if they have kept my word they will keep yours also.  
21 But they will do all these things unto you for my name, because they have not known him that sent me.  
16 You have not chosen me. He doth yet more plainly declare that they must thank his grace and not their own deserving that they were chosen & extolled unto so great honour. For whenas he denieth that they chose him, these words import as much as if he should say, that whatsoever they have, they have not gotten it by their own art & industry. They feign commonly a mutual concourse of God's grace & man's will: But this opposition, I have chosen you, and am not chosen of you, doth attribute all that wholly to Christ which they are wont to divide between him and man, as if it had been said, that man is not moved of his own accord to seek Christ, until he be sought. He speaketh not in this place of the common election of the godly, whereby they are adopted to be the children of god, but of the particular election whereby he ordained the Disciples to preach the Gospel. But if the Apostles were chosen freely and for no merit of theirs unto that function, we must needs think that the election is far more free, whereby we are made heirs of eternal life, being the children of wrath and an accursed seed. Moreover, Christ doth so commend in this place the grace whereby they were chosen to be Apostles, that he joineth the former grace whereby they were engrafted into the body of the Church with it. Yea, he comprehendeth generally in these words what dignity soever he had bestowed upon them. Nevertheless I grant that he entreateth manifestly of the Apostleship. For his intent is to prick forward the disciples to do their duty stoutly. He taketh the matter of his exhortation from the free favour which he vouchsafed to show unto them. For the more we are bound to the Lord, the more fervent aught we to be, to do those duties which he requireth at our hands: otherwise we cannot avoid the crime of filthy unthankfulness. Whereby it appeareth that there is nothing which ought more to inflame us to study to live well & godlily then when as we confess that we have received all that which we have at God's hands, and that we have nothing of our own: that as well the beginning of our salvation as all the par●es which follow thereupon, do flow from his free mercy. Furthermore it appeareth plainly thereby how true that sentence is, that Christ chose those to be Apostles, which might seem to be most unfit of all men. Although he would have a perpetual monument of his grace to be extant in their person. For (as Paul saith, 2. Cor. chap, 2. 16) who is he that shall be found meet to go on this embassage, wherein God doth reconcile mankind unto himself? Yea, what is mortal man that he should represent Gods own person? Therefore it is Christ alone that maketh us meet by his election. Therefore Paul setteth his Apostleship from grace. Rom. 1. 5. and again to the Gal●thians 1. 15. he saith that he was separated from his mother's womb. Yea, forasmuch as we are all unprofitable servants, even those that seem to be the most excellent of all, shall not be sit for the least calling until they be elected. Nevertheless the higher the degree of honour is whereunto every man is extolled, let him remember that he is the more bound unto God.  
I have appointed you. The election is hidden until it be revealed indeed, when as the man is called unto his office whereunto he was appointed. As Paul in that place which I cited of late, after that he hath said that he was separated from his mother's womb, he addeth afterward that he was created an Apostle when as God thought good it should be so. So the Lord himself doth testify that jeremy, jer. 1. 5. was known of him before he was in his mother's womb, whom notwithstanding he calleth in his time unto the office of a Prophet, yet it may be that some man may come rightly framed unto the office of teaching: yea, this is an ordinary thing in the Church that no man be called save he that is furnished with necessary gifts. In that Christ maketh himself the author of both, it is no marvel, forasmuch as the father worketh only by him, and he worketh with the father. Therefore aswell the election as the ordaining is common to them both.  
That you may go. Now doth he declare to what end he made mention of his grace, to the end he might make them go more merrily and willingly about their work. The dignity of the Apostleship was not idle, but they were to strive with great straits. Therefore Christ pricketh them forward, that they may not fly from labours, griefs, & dangers. This argument is taken from the end. Secondly, Christ reasoneth from the effect when as he saith, And that ye may bring fruit. For it cannot almost be that any man should apply his work earnestly and stoutly, unless he hope that his labour will be fruitful. Therefore Christ saith that their endeavours shall not be in vain, so they be ready to obey. Neither doth he only prescribe unto the Apostles in this place what their calling requireth: but he promiseth them happy success, lest they faint and wax cold. It can scarce be expressed what great force this comfort hath against so many temptations, which do daily invade Christ's ministers. Therefore so often as we think that our labour is lost, let us remember this, that Christ shall at length bring to pass that that shall not be in vain which we go about. For the promise taketh place most of all then, when there appeareth no fruit.  
At this day crafty mates, and those that seem to the world to be wise, do mock and flout our endeavours as vain and rash, because we endeavour in vain to join heaven and earth together: for in the mean season we reap not that fruit which we desire. But forasmuch as Christ hath promised on the other side that the reward of our labour shall follow at length which lieth hid for a time, let us labour diligently in the midst of the mockage of the world, in doing our duty. Now here may a question be asked, why Christ saith that this fruit shall be perpetual, whenas he saith. And that your fruit may remain: Because the doctrine of the gospel getteth souls unto Christ unto eternal salvation, many do think that this is the perpetuity of the fruit: but I do extend the sentence farther, to wit, that the church shall stand even until the end of the world. For the labour of the Apostles yieldeth fruit, even at this day, and our preaching is not for one age, but shall spread abroad the church, that there may come a new increase after our death. Whenas he saith, your fruit, he speaketh as if it were gotten through their industry: whereas notwithstanding Paul teacheth, 1. Cor. 3. 7. that those which water or plant are nothing. And truly the creation of the Church is a more excellent work of God, then that the glory thereof aught to be ascribed unto men: but because the Lord showeth his power by the hand of men, lest they labour in vain, he is wont to translate that unto them which is proper to himself Nevertheless let us remember that Christ doth adorn his disciples so benignly that he may encourage them and not puff them up.  
That whatsoever ye shall ask. This member was not ●added abruptly as many men may think. For seeing that the function of teaching doth far surpass man's strength, there are moreover many invasions of Satan, which can never be endured save only through the power of God. Therefore lest the Apostles faint, Christ helpeth them & preventeth them with a most excellent aid, as if he should say, if you shall have more to do, then that you are able to fulfil your function, my father will not fail you. For I have made you ministers of the Gospel upon this condition, that the father may stretch forth his hand to help you so often as ye shall desire him in my name to help you. And truly whereas most teachers do either faint through slothfulness, or fall down flat through despair, it cometh to pass by none other means save only because they wax slothful in praying. Therefore this promise of Christ stirreth us up to call upon God. For whosoever shall acknowledge that the success of the word cometh from God, he shall offer his labour to him with fear and trembling: on the contrary if any man trust to his own industry, and do neglect God's help, or shall cast away both spear and buckler whenas he is come to the matter, he shall do no good after he hath taken great pains.  
Furthermore, we must take heed of two vices here, of arrogancy & distrust: for as those men do carelessly pass over God's help, who think that they have the matter in their hand already, so many men do faint through difficulty, because they do not consider that they fight through god's power & aid, under whose conduct they go on warfare.  
17 These things command I you. This is also added in good time to the end the Apostles might know that mutual love amongst ministers is chief required, to the end they may edify the Church of God with the desire of concord. For there is no greater impediment, then whenas every man laboureth apart, and they do not one help another. Therefore unless the ministers do retain brotherly fellowship amongst themselves, it may be that they may erect some huge heaps but such as are scattered abroad: nevertheless there shallbe no building of the Church.  
18 If the world hate you. After that Christ hath armed the Apostles unto the sight, he doth also exhort them unto patience. For the Gospel cannot be preached but the world will go mad by and by. Wherefore it cannot be that godly teachers shall escape envy and the hatred of the world. Christ foretelleth this in time, lest that befall them which is wont to befall fresh water soldiers, who by reason of their unskilfulness are bold before they see the enemies, when as they come to the fight they are afraid: neither doth he forewarn his Disciples for this cause only, lest any new or unlooked for thing befall them, but he doth also confirm them by his own example. For it is an unmeet thing that seeing the world did hate him, we who represent his person, should have the world (which is always like to itself) favourable to us. I had lever translate the verb ginoscete in the indicative mode although if any man had rather have it the Imperative, I do not gain say him: because the sense is not altered. There is greater difficulty in the word which followeth next? For seeing that he calleth himself former then the Disciples, this may be referred aswell unto the time as unto the dignity. The former exposition is more usual, to wit, that Christ was hated of the world before his Disciples. But I do rather allow the latter, that seeing that Christ who doth far excel was not yet free from the hatred of the world, his ministers must not refuse the like estate. For this saying agreeth with that which we had twice in the first chapter, 27. & 30. verses. He that cometh after me, is preferred before me, because he was former then I.  
19 If you were of the world. This is another consolation that the world doth hate them for this cause because they are separated from it. And this is their true felicity & glory: because they are delivered from destruction by this means. To clause doth signify in this place to separate. Now if they were chosen out of the world it followeth that they were a part of the world, & that they are separated from the rest that perish, only through gods mercy. In this place Christ comprehendeth under this word world, all those which are not regenerate by the spirit of god. For he setteth the church against the world, as we shall see more fully in the 17. chap. And yet that exhortation of Paul is not contrary to this doctrine, Ro. 12. 18. Have peace with all men so much as in you lieth. For that exception which is added importeth as much as if he should say, that we must take heed what is lawful for us to do: lest any man bear too much with the corruptions of the world through the desire he hath to please. But there may another question be objected as yet. For we seeth wicked which are of the world not only commonly hated, but also accursed: truly the world doth neither love that which is his own▪ I answer, that earthly men who are moved according to the sense of their flesh do never hate sin indeed: but only so far forth as the care of their own loss or gain doth move them: although Christ meant not to deny, but that the world waxeth hot with inward discord, & rageth within itself: his only meaning was to show, that the world doth only hate that in the faithful which is of God. And it appeareth also hereby how foolishly the Anabaptists do dote, who gather by this one argument only that they are the servants of god, because they displease the more part of men. For we may readily object, that many which are of the world: namely, whom the filthy confusion of all things delighteth, do favour their doctrine: & again, many of the world do hate it, because they are desirous to have the politic order remain.  
20 Remember the word. It may also be read in the Indicative mode. You remember: but without any great alteration of the sense: yet in my judgement the Imperative mode doth the better agree. And it is a confirmation of the sentence next going before where Christ said that the world hated him, who did excel his disciples. For it is not meet that the servant should be in better estate than his master. Furthermore, after that he hath spoken of the persons, he maketh mention also of the doctrine, for there is nothing that troubeth the godly more, than when they see the doctrine which is gods, proudly contained of men. For it is an horrible monster, the beholding whereof may make the strongest breast & heart quail. But whilst that on the other part, we remember that the son of God himself did no less try stubbornness, there is no cause why we should marvel, that the doctrine of god is so little reverenced amongst men. In that he calleth it their & his doctrine, it is referred unto the ministery. There is one only master of the Church: but he would have his doctrine which he taught first to be preached afterward by his Apostles.  
21 But all these things. Because the fury of the world is monstrous, whilst that it rageth so against the doctrine of salvation, Christ showeth a reason thereof, because it is carried headlong into destruction through blind ignorance. For no man would war against God openly, therefore it is blindness, and ignorance of God, which causeth the world so carelessly to fight against Christ. Therefore we must always have respect to the cause, neither can we have any true consolation any where else, save only in the testimony of a good conscience. Hereby must our minds be lifted up likewise unto thankfulness: that whilst that the world doth perish in the blindness thereof, God hath vouchsafed to make us partakers of his light. Nevertheless we must hold that the hatred of Christ doth proceed from the dullness of the mind, whenas God is not known. For (as I say oftentimes) unbelief is blind: not that the wicked do understand and perceive nothing, but that all their knowledge is confused and doth vanish away straightway which thing I have handled more at large else where.  
22 If I had not come and spoken unto them, they should have no sin: but now they have no excuse for their sin.  
23 He that hateth me, hateth my father also.  
24 If I had not done the works amongst them, which no other man hath done, they should have no sin: but now they have both seen, and also heard both me and my father.  
25 But that the word which is written in their law may be fulfilled, they hated me for nothing.  
26 And when the comforte● shall come, when I will send unto you from my father the spirit of truth, which proceedeth from the father, he shall testify of me.  
27 And you do also testify, because you are with me from the beginning.  
22 If I had not come. In that he said that the jews hated the gospel, because they knew not God: lest any man should think that this serveth to mitigate their offence, he addeth that they were maliciously blind: as if a man should shut his eyes least he be compelled to behold the light. For otherwise it might have been objected against Christ, if they know not thy father, how is it that thou dost not redress their error? Why hast thou not at least tried whether they were altogether unapt to be taught or no? He answereth that he hath executed the office of a good and faithful teacher, but all in vain: because malice would not suffer them to return unto foundenesse of mind.  
Furthermore, his meaning was to make all men afraid under their person, who do either refuse the truth of God when it is offered unto them, or resist the same willingly when they know it. And although there remaineth terrible vengeance of God for them, yet Christ hath respect rather unto his Disciples, that he may encourage them with certain hope of victory, lest at any time they yield unto the wickedness of the wicked. For whenas we hear that such is their end, we may triumph now, as it were in the midst of the battle.  
They should have no sin. Christ seemeth to grant by these words, that only unbelief is sin: and there be some which think so▪ Augustine thinketh somewhat more soberly, yet the cometh unto the same sense. For because faith remitteth and blotteth out all sins, he saith, that it is only the sum of unbelief that condemneth. This is truly said, forasmuch as unbelief doth not only keep men from being delivered from the guiltiness of death: but it is the fountain and cause of all evil. But all that disputation doth nothing appertain unto this present place. For this word (sin) is not taken generally, but according to the circumstance of the cause which is handled as if Christ should say, that their ignorance is by no means excusable, because they had maliciously refused God in his person, Likeas if we call him guiltless, just, and pure, whom we will acquit of one fault only, whereof he was guilty. Therefore that absolution of Christ is restrained unto one kind of sin: because he taketh from the jews their cloak of ignorance in the contempt and hat●ed of the Gospel. Yet here ariseth a new question as yet, whether unbelief were not sufficient to condemn men before the coming of Christ or no. And there be frantic fellows, who gather falsely out of this place, that whosoever died before Christ's coming without faith, they were in a doubtful and suspensed state, until Christ did show himself unto them. As if there were not many places of scripture extant which testify that the only conscience was sufficient to make them guilty. Death saith Paul. Rom. 5. 14. reigned until Moses in the world. And in another place in the same Epistle, 2. 12. he teacheth that they shall perish without law which have sinned without law. Then what is Christ his meaning? Truly there is a granting in these words, whereby he giveth us to understand that there remaineth nothing for the jews, which they can pretend to mitigate their fault, after that they have rejected life willingly and wittingly when it was offered unto them. So that the excuse which he granteth them doth not quite acquit them, but doth only extenuate the grievousness of the wickedness: according to that, the servant which knoweth the will of his master, and despiseth it, shallbe sorer beat Luke 12. 47. For Christ meant not to promise pardon unto others, but to hold his enemies convicted who had rejected the grace of God stubbornly: to the end it might evidently appear, that they were unworthy of all pardon and mercy. And we must note that he speaketh not of his bare coming, but of that which was joined with doctrine. For they had not been guilty of so great a fault, because of the presence of his body only, but the contempt of the doctrine by him delivered was that which made them unexcusable.  
23 He that hateth me. An excellent place, whereby we are taught that no man hateth the doctrine of the gospel, but he bewrayeth his ungodliness against God. Many men pretend another thing in words: for when as they loathe the Gospel, yet will they seem to be excellent worshippers of God: but they are but trifles: for the contempt of God lurketh within. So that it cometh to pass that Christ discovereth the hypocrisy of many by the light of his doctrine. Concerning which thing we have spoken more, chap. 3. 20. upon that place, he that doth evil hateth the light. And again, cha. 5. 23. he that honoureth not the soon, honoureth not the father.  
24 If I had not done the works. He comprehendeth in my judgement under this word, works, all those tokens of his divine glory which he showed. For the proved plainly both by miracles, and by the power of the holy Ghost, and by other testimonies, that he was the son of God: so that the Majesty of the only begotten son did plainly appear in him, as we had in the first chapter. Concerning the miracles which he wrought, it is commonly objected that he neither wrought more nor greater than Moses and the Prophets. The answer is known that Christ excelleth in miracles in this respect: because he was not the minister only but properly the author. For he used his own name, his own commandment, his own power to work miracles. But (as I have said) he comprehendeth generally all the testimonies of the heavenly and spiritual power, whereby his Divinity was revealed.  
They have seen and heard. He concludeth that his enemies cannot escape by running away, for as much as they despised the power, which was altogether divine, as might manifestly appear. For God showed forth his power plainly in the son: wherefore it was in vain for them to say that they had only to deal with a mortal man. This place teacheth us to be attentive and ready to weigh the works of God: wherein whilst that he showeth his power, he will have due honour given and ascribed unto himself. Whereupon it followeth that they are unthankful towards God and malicious, whosoever do darken his gifts or pass over the same contemptuously.  
25 But that it may be fulfilled, That which is contrary to nature seemeeth to be uncredible: but there is nothing more contrary to reason then to hate God: therefore Christ saith that their minds are infected with so great wickedness that they hated him for nothing and without a cause. Whereby he amplifieth their wickedness. Christ citeth a place out of the Psal. 35. 19 which he saith is now fulfilled: not because the same thing did not befall David before: but that he may touch the obstinate wickedness of his nation which descending by lineal descent from the great grandfathers unto the fourth generation did reign without end, as if he should say that they were no better than their fathers which hated David without a cause. By law he meaneth the Psalms: because all the doctrine of the Prophets was nothing else but an appurtenance of the law, & we know that Moses his ministery did endure until the time of Christ. Furthermore he calleth it their law not for honour's sake, but that they may be sorer pricked with the familiar title: as if he should say, they have the law given them by heritable right, wherein they see their manners lively painted out.  
26 And when. After that Christ hath told his disciples that the gospel ought to be never a whit the less esteemed, because it hath many adversaries even in the very Church, he setteth the testimony of the spirit now against their ungodly fury, wherewith their consiences being underpropped, they can never fall: as if he should say, the world shall rage's against you, your doctrine shall be mocked of some, othersome shall also accurse it: but there shallbe no such violent motions, that they shall be able to ondermine the firmness of your faith: after that the holy ghost 〈◊〉 be given you, that he may establish you by his testimony. And truly this is our only aid, whenas the world is all on an uproar, that the truth of God being sealed up in our hearts by the spirit, doth despice whatsoever it in the world. For if it were subject to men's judgements, It should fall out, that our faith should be overwhelmed an hundred times daily. Therefore we must note where we must stand amongst so many turmoils, to wit, because we have not received the spirit of this world, but the spirit which is of God, that we may know those things which are given us of GOD. He is the only witness, he doth mightily beat down, scatter abroad, overthrow, what thing soever this world hath set upon high to darken or suppresie gods truth. Whosoever shall be endowed with this spirit, they are so far from being discouraged through the hatred & contempt of the world, that every one of them shall overcome the whole world, in the mean season we must beware that we depend not upon the respect of men. For so long as our faith shall wander in such sort, yea, so soon as it shall go out of the sanctuary of God, it must needs waner miserably. Therefore it must be called back unto the inward and secret testimony of the spirit, which the faithful know is given them from heaven. The spirit is said to testify of Christ, because it retaineth and stayeth our saith in him alone: that we may seek no part of salvation else where, he calleth him the comforter. Again, to the end we may not fear so long as we trust to his aid. For Christ meant to fortify our faith by this title, lest it should faint in any temptations. That must also be applied unto this present circumstance, in that he calleth him the spirit of truth. For we must understand the opposition, that men are carried about diversly without this witness, neither do they rest sound any where, and that when and wheresoever he speaketh he delivereth men's minds from all doubting and from fear of deceit. In that he saith, that he will send him from the father, and again, that he proceedeth from the father, it serveth to augment the weight of his authority. For the testimony of the spirit should not be sufficient against such strong invasions against so many & such forcible engines, unless we were persuaded that he came from God. Therefore it is Christ that sendeth the spirit, but out of his heavenly glory: to the end we may know that it is not man's gift, but a sure pledge of God's grace. Whereby appeareth how frivolous the subtlety of the Grecians was, when as they denied under colour of these words that the spirit proceedeth from the son. For Christ nameth the father here as he is wont, to the end he may make us behold his divinity.  
27 And ye bear witness. Christ giveth us to understand that the testimony of the spirit is not such that the Apostles have it for themselves alone, and enjoy it themselves alone, but that it spreadeth itself farther abroad by them, because they should be the instruments of the spirit as he spoke by their mouth. We see now how faith cometh by hearing, and yet it hath the certainty which it hath from the seal & earnest of the spirit: Those men which know not sufficiently the mist of man's mind, they think that faith is conceived naturally by preaching only: and on the other side many brianesicke men cannot away with preaching, whilst that they breathe out secret revelations and inspirations. But we see how Christ joineth these things together. Therefore although there is no faith until the spirit of God do lighten our minds, and seal our hearts, yet must we not fet visions or oracles from the clouds, but the word which is nigh us in our mouth and heart, Deu. 13. 14. ought to have all our senses tied to it, and set fast upon it. As isaiah as saith most excellently. 59 21. This is my covenant, saith the Lord, my spirit which I have put upon thee, and my words which I have put in thy mouth, shall not fail, etc. This clause, ye have been with me from the beginning, is added for this cause, that we may know that the Apostles deserve more credit, because they saw these things with their eyes which they preach: a saith john, that which we have hard which we have seen, which our hands have handled. 1. john 1. 1. For the Lord would that we should be so provided for by all means, that there might be nothing wanting which might approve the Gospel fully.   

Chap. 16.  
1 THese things have I spoken unto you that ye may not be offended.  
2 They shall make you strangers from their Synagogue: but the hour cometh that whosoever shall kill you, he may think that he doth God good service.  
3 And these things shall they do unto you, because they have not known the father nor yet me.  
4 But I have spoken these things unto you, that when their hour cometh, you may remember, that I have told you. And I have not spoken these things unto you from the beginning, because I was with you.  
5 And now I go to him that sent me, and none of you asketh me, whither goest thou?  
6 But because I have spoken these things, sorrow hath filled your heart.  
7 But I tell you the truth, it is expedient for you that I go, for if I go not, the comforter will not come unto you: but and if I shall go, I will send him unto you.  
1 These things have I spoken unto you. He saith again that none of these things which he hath spoken are superfluous: for seeing that fights & combats are prepared for them they were to be furnished with lawful weapons before the time. And in the mean season he giveth them to understand that if they do well muse upon this doctrine they shall be able to resist. Let us also remember that that is spoken to us also, which was spoken then to the Apostles: And first of all we must note that Christ sendeth not his into the battle unarmed: and that therefore ●o man faileth in this warfare, save only through the fault of his own slothfulness. Neither must we wait and stay until we come unto the present matter: but we must endeavour that being acquainted with these speeches of Christ, we may enter the combat when need requireth. Neither need we doubt but that we shall obtain the victory so long as these admonitions of Christ remain deeply imprinted in our minds. For whenas he saith, let ye be offended, he giveth us to understand, that we need not fear, lest we be turned aside out of the right course with any thing. But it appeareth hereby how few do rightly learn this doctrine, in that those men, which seem to remember it, when they are free from danger, do quail and yield, when they are to enter the battle, as if they were rude and ignorant. Therefore let us so buckle these weapons unto us, that they never fall away from us.  
2. Strangers from their Synagogue. This was no light offence to trouble their minds withal, that they were to be driven like wicked men out of the company of the godly, at least of those, which did boast that they were the people of God, and made their brag of the title of the Church. For the faithful are not only subject to persecution, but unto reproaches and slander, as Paul saith, 1. Cor. 4. 9 10. Notwithstanding Christ biddeth them stand stoutly even against this invasion: because although they be thrust out of the Synagogues, yet nevertheless they remain in the kingdom of God. The sum is, that we must not be discouraged with the perverse judgements of men, but that we must valiantly endure the reproach of the cross of Christ: being content with this one thing, that God alloweth our cause, which men do unjustly and wickedly condemn. Furthermore, we gather hereby that the ministers of the Gospel are not only evil entreated by the professed enemies of the Gospel, but that they are slandered sometimes even by those, which seem to be of the household of the Church, yea very pillars. The Scribes, and Pharisees, and Priests, by whom the Apostles were condemned, did boast that they were appointed by God to be judges of the Church: and indeed the ordinary government of the Church was in their power, and the function of judging came from God, not from men: but they had corrupted all the order, which GOD had appointed, with their tyranny. So that it came to pass, that the power which was granted unto them to edification, was nothing else but a monstrous oppression of the servants of God: excommunication which ought to have been a medicine to purge the Church, was turned to banish godliness out of the same. Seeing that the Apostles tried that in their time, there is no cause why the Pope his curses should greatly terrify us, wherewith he thundereth against us for the testimony of the Gospel. For we must not fear lest they hurt us any more, than these old ones did the Apostles. Yea, we ought to desire nothing more than that we may be strangers from that congregation, out of which Christ is banished. Nevertheless, let us note, that the discipline which God ordained in his Church from the beginning, was not abolished by that gross abuse. For seeing that Satan is wholly occupied about this, that he may corrupt all God's institutions, we must not yield unto him, that that may be quite taken away, because of corruptions, which God hath established for ever. Therefore excommunication is no less to be reclaimed unto his pure & lawful use, than Baptism and the Supper of the Lord.  
But the hour cometh. Christ persisteth as yet in that offence, in that the enemies of the Gospel do challenge and take to themselves this authority, that they think that they offer holy sacrifices unto God, when they put the faithful to death. Now it is of itself an hard matter, that the innocent should be cruelly vexed: but it is a far harder and a far more troublesome thing, that the injuries which the wicked do to the children of God, should be accounted just punishments and do to their wickedness. But we must place so much aid in a good conscience, that we may suffer ourselves to be thus oppressed for a time, until such time as Christ appear out of heaven, the revenger of our cause and his own. But it is a wonder, that the enemies of the truth seeing their own consciences do accuse them, do not only deceive men, but do also challenge to themselves praise for unjust cruelty before God. I answer, that hypocrites, howsoever their own conscience doth accuse them, do so s●atter themselves, that they deceive themselves. They are ambitious, cruel, proud: but they cloak all these vices with the colour of zeal, to the end they may carelessly slatter themselves. There is added also unto these a certain furious drunkenness, after that their hands have been imbrued with the blood of the Martyrs.  
3. And these things shall they do unto you. It is not in vain, that he doth so often call the Apostles unto that consideration, that this is the only cause why the unbelievers do rage against them, because they know not god. And yet notwithstanding this is not spoken to mitigate their offence, but that the Apostles may despise their ●ury with lofty minds. For it falleth out oftentimes, that the authority wherein the wicked excel, and the pomp that appeareth in them, do shake modest and godly minds. On the contrary, Christ commandeth his disciples to rise against them with holy magnanimity, that they may contemn the adversary, whom only error and blindness do drive forward. For this is our brace wall, when we are certainly persuaded that God is on our side: and that those which resist us are destitute of reason. And in these words are we taught what a grievous and great evil the ignorance of God is, which causeth even murderers of their fathers to seek to be praised for their wickedness.  
4. That when their hour shall come ye may remember. He repeateth that which he had said already, that this is no shadowish philosophy: but such as must be brought to practise and use: and that he preacheth now concerning these matters, that they may indeed declare that they were not taught in vain. When as he saith, that ye may remember, he commandeth them first to lay up those things in their minds, which they have heard: and again to remember them, when need shall require, at length he giveth them to understand, that that is of no small importance, in that he prophesieth of things to come. I have not told you from the beginning. For as much as the Apostles were as yet tender and weak, so long as Christ was conversant with them in the flesh, he spared them as a good and merciful master, and suffered not more to be laid upon them, than they were able to bear. Therefore they had no great need as then of confirmation, when as they were at rest from persecutions: now he telleth them that their estate should be altered, and because there is a new estate prepared for them, he doth also exhort them to prepare themselves unto the combat.  
5. New go I unto him. He mitigateth with a most excellent consolation, that sorrow which they might conceive by his departure: which was very necessary. They that had lived hitherto daintily, were called hereafter unto great and hard sights. What should then have befallen them, unless they should have known that Christ, the governor of their salvation was in heaven? For to go unto the father is nothing else but to be received into the heavenly glory, that he may enjoy the principal government. Therefore this remedy of sorrow is set before them, that although Christ be absent in body, yet will he sit at the right hand of the father, that he may defend the faithful by his power. He reprehendeth two faults in the Apostles in this place, that they were too much addicted to the visible presence of his flesh, and secondly, that so soon as it was taken away, being oppressed with sorrow, they lifted up their eyes no higher. The same thing doth commonly befall us: for we do always fasten Christ to our senses: that done, if he appear not as we would wish, we feign to ourselves matter of despair. This seemeth to be falsely objected to the Apostles, that they ask not whither their master goeth, seeing that they inquired diligently of that matter: but we may easily answer, that they did so ask, that they lifted not up their minds unto hope, which thing they ought principally to have done. The sense therefore is this, so soon as you hear of my departure, you are afraid, neither do ye consider whither I go, or to what end.  
7. But I tell you the truth. He testifieth that his absence shall be profitable, that they may cease to be desirous to have him present before their eyes: and he useth a kind of oath. For because we are carnal, there is nothing harder for us, then to pluck out of our minds this preposterous affection, whereby we pull down Christ from heaven unto us. And he expresseth this kind of profitableness, that they could not otherwise be endowed with the holy Ghost, unless he should forsake the world. But the presence of Christ is far more profitable and more to be desired, whereby he giveth himself unto us to be enjoined by the grace & power of his spirit, then if he were present before our eyes. Neither must we move a question, whether Christ could not set down the spirit, when he was upon earth. For he taketh that for a thing, which all men grant, whatsoever his father hath decreed. And certainly so soon as the Lord hath once declared what he will have done, it is foolishness to dispute of the possibility.  
8. And when he shall come, he shall reprove the world of sin, and of righteousness, 〈◊〉 of judgement.  
9 Of sin, because they believe not in me.  
10. And of righteousness, because I go to my father, and ye shall see me no 〈◊〉:  
11. And of judgement, because the prince of this world is judged.  
12. I have yet many things to speak unto you: but you cannot bear them now.  
13. And when he shall come, to wit the spirit of truth, he shall lead you into all truth. Neither shall he speak of himself, but whatsoever things he shall hear, he shall speak, and he shall tell you those things, which shall come to pass.  
14. He shall glorify me, because he shall take of mine, and show unto you.  
15. All things which the father hath are mine: therefore said I unto you, he shall take of mine, and show unto you.  
8. When ye shall come. omitting the diversity of expositions, which the obscurity of this place hath brought forth, I will only affirm that which I do think doth best of all agree with Christ his meaning. He had promised the spirit to his disciples, he commendeth the excellency of the gift now by the effect: because his spirit shall not govern, uphold, and defend them alone, but shall spread abroad his force farther.  
He shall reprove the world (saith he.) That is, he shall not only abide shut up in you, but shall spread abroad himself from you through his power, throughout the whole world. Therefore he promiseth unto them the spirit, which shall be the judge of the world, and by whom their preaching shallbe so lively and effectual, that it shall bring those into order, who passing their bounds before through unbridled liberty, were holden with no fear or reverence. And we must note that Christ speaketh not in this place of secret revelations: but of the power of the spirit, which appeareth in the external preaching of the Gospel, and in the voice of men. For how cometh it to pass, that the voice of man pierceth the minds, doth take root there, and finally bringeth forth fruit, making fleshy hearts of stony hearts, and renewing the men themselves, save only because the spirit of Christ doth quicken it? Otherwise it should be a dead letter and a vain found: as Paul teacheth excellently, 2. Cor. 3. 6. where he boasteth that he is a minister of the spirit, because God wrought mightily in his doctrine. The sense therefore is this, when as the Apostles shall have the spirit given them, they shall be furnished with celestial and divine power, that they may exercise authority, and have jurisdiction throughout the whole world. This is attributed rather to the spirit then to them, because they shall have no power of their own, seeing they shallbe only ministers and instruments: and it is the spirit alone, which is in them, which shall govern. I think that he comprehendeth under this word (world) aswell those that should be truly converted unto Christ, as the reprobate and hypocrites. For the spirit reproveth men two manner of ways in the preaching of the Gospel: for some are touched thoroughly, so that they humble themselves willingly, they subscribe unto the judgement readily, whereby they are condemned.  
Othersome although they being convicted, cannot escape guiltiness, yet do they not yield from their heart, neither do they submit themselves unto the authority and dominion of the spirit: but rather being subdued, they fret inwardly, and being confounded, they do not yet cease to nourish stubbornness in their hearts. Now do we see how the spirit ought to reprove the world by the Apostles: to wit, because GOD revealed his judgement in the Gospel, wherewith when the consciences were smitten, they began to feal their own misery and the grace of God. For the word Elenchein is taken in this place for to convict. That which is contained, 1. Corinth. ●4. 24. shall bring no small light to the understanding of this place, where Paul saith, if they prophecy all and an unbeliever or an idiot do come in, he is reproved of all, he is judged of all, and so the secrets of his heart are made manifest. Paul entreateth in that place properly of one kind of reproving: to wit, when the Lord bringeth his elect unto repentance by the Gospel: yet it appeareth evidently hereby, how the spirit of God doth by the sound of man's voice compel men unacquainted before with the yoke, to acknowledge and submit themselves to his government. Now the question is to what end Christ said thus. Some do think that he noteth the cause of the hatred, whereof he made mention: as if he should say, that the world doth hate them for this cause: because the spirit shall urge the world on the other side by them. But I do rather subscribe unto those other, who teach that Christ did intend some other thing, as I have already touched in the begining. For it was very requisite that the Apostles should know that the gift of the spirit, which was promised them, was no small gift. Therefore the excellency thereof is describe, that GOD shall by this means erect his judgement seat to judge the whole world.  
9 Of sin. Now it remaineth that we see what it is to reprove of sin. Christ seemeth to make infidelity the only cause of sin: and that is diversly wrested by the interpreters. But (as I said before) I will not declare what every one of them teacheth or thinketh. We must first of all note that the judgement of the spirit beginneth at the declaration of sin. For this is the beginning of spiritual doctrine, that men begotten in sin have nothing in themselves, but the matter of sin. Furthermore, Christ maketh mention of infidelity, to the end he might show what the nature of man is in itself. For because the bond whereby he uniteth himself unto us is faith, until we believe in him, we are without him, and divided from him. Therefore these words import as much as if he should have said, when the spirit shall come, he shall declare and prove that sin reigneth in the world without me. Therefore infidelity is named in this place, because it separateth us from Christ, and so bringeth to pass that there is nothing left in us but sin. To be short, the corruption and frowardness: of man's nature is condemned in these words, lest we should think that there is one drop of righteousness in us without Christ.  
10. Of righteousness. We must note the course of the degrees, which Christ setteth down. He saith now, that the world must be reproved of righteousness. For doubtless men shall not hunger and thirst after righteousness: yea they shall with loathsomeness refuse whatsoever shall be spoken of it, unless they shall be touched with the feeling of sin. Especially we must thus think of the faithful, that they cannot profit in the Gospel, until they shallbe first humbled: which cannot be until they come to the knowledge of their sins. It is the proper function of the law to call the consciences unto God's judgement, and to wound them with fear: but the Gospel cannot be rightly preached, but that it must bring from sin unto righteousness, and from death to life. Therefore it must needs borrow that first member of the law, whereof Christ spoke. And here understand that righteousness, which we have by the grace of Christ. Christ placeth that in his ascension unto his father: and that not without cause: for like as (as Paul testifieth, Rom. 4. 24) he rose again for our justification: so he sitteth now at the right hand of the father, that he may exercise whatsoever power is given him, and so may fulfil all things. Finally, he filleth the world with the smell of his righteousness out of his heavenly glory. And the spirit pronounceth by the Gospel that this is the only means whereby we are judged just. Therefore this second degree is fet from the conviction of sin, that the spirit may convince the world, what is to be accounted true righteousness: to wit, Christ hath appointed and ordained the kingdom of life by his ascending into heaven, and he sitteth now at the right hand of the father, to the end he may establish true righteousness.  
11. And of judgement. Those that take this word judgement for damnation, they want not a reason for the same: because Christ addeth immediately, that the prince of the world is judged. But as I think the other sense doth better agree: to wit, that so soon as the light of the Gospel is once lighted, the spirit revealeth, that the state of the world was rightly and orderly framed by the victory of Christ, whereby he threw down Satan his empire,: as if he should say, that this is the true restoring, whereby all things are reform, when as Christ himself possesseth the kingdom alone, having subdued and conquered Satan. Therefore judgement is set against confused and disordered things, or (that I may speak more briefly) it is contrary to disorder, as if a man should call it rightness or straightness: in which sense it is oftentimes taken in the scripture. The sense therefore is, that so long as Satan ruleth, he mixeth and troubleth all things, so that there is a filthy and evil favoured confusion of the works of God: but when as he is stripped of his tyranny by▪ Christ, then is the world reform, and there appeareth good order. So that the spirit convinceth the world of judgement: that is, that Christ restoreth and bringeth those things in order, which were gone to decay before, having overcome the prince of iniquity.  
12. I have yet many things. Christ his sermon could not prevail so much amongst his disciples, but that their rudeness did cause them doubt as yet in many things: yea, they did scarce taste of those things, which ought to have refreshed them thoroughly, unless the weakness of the flesh had hindered them. Therefore it could not be, but that acknowledging their own want, they should fear and stand in doubt. Therefore in that he saith, that they are unable to bear them, if he shall tell them more and higher things, it tendeth to this end, that being encouraged with the hope of better profiting, they be not discouraged. For it was not meet that they should measure the grace wherewith they should be endowed, according to the present feeling, seeing they were so far from heaven. In sum, he biddeth them be of good courage, how weak soever they be now. But because they had no underpropping whereunto they might lean save only doctrine, Christ telleth them that he had tempered the same, so that they might receive it: yet so that they are to hope for an higher and more plentiful shortly: as if he should say, if that be not yet sufficient to establish you, which you have heard of me, suffer a little: for ye shall shortly be taught by the spirit, and then shall ye want nothing, he shall resolve that which is yet rude in you.  
Now the question is, what those things were, which the Apostles were not sit to learn as yet. To the end the Papists may thrust in their own inventions in steed of God's oracles, they do wickedly abuse this place. Christ promised (say they) unto the Apostles new revelations: therefore they must not stay in the scripture, above which he calleth his. First of all, if we will say, as Augustine saith, we shall answer readily. His words are these, seeing that Christ held his peace, which of us can say that they are these or these things? or if he dare say so, how will he prove it? who is so vain or rash, who although he say those things, which are true, can affirm without any divine testimony, that those are the things, which the Lord would not utter at that time? But we have a surer reason out of Christ his words to refute them. The spirit is called the perfect master of truth, whom Christ promised to his Apostles. And why was he promised, save only that they might deliver with their hands the wisdom, which they received from him? The spirit was given them, who being their guide and director, they executed the office which was enjoined them. The same spirit had brought them into all truth, when as they comprehended in writing the sum of their doctrine. Whosoever thinketh that there ought any thing to be added to this doctrine, as if it were lame and but half full and perfect, he doth not only accuse the Disciples of fraudulent dealing, but he doth also blaspeme the spirit. If the doctrine, which they did write had proceeded from fresh water soldiers and nounces, the addition had not been superfluous: but now sithence that their writings are as it were the everlasting tables of that revelation, which was promised them and given them, there can nothing be added unto them without doing cruel injury to the spirit. Furthermore the Papists are more than ridiculous, when as they are come to the matters themselves. For they define that those secrets, which the Apostles were unable to bear, were childish diriges, than which there is nothing more vain or foolish. Forsooth spirit must needs come down from heaven, that the Apostles might learn how to hollow the chalices with their altars, how to baptise Bells, how to bless holy water, and how to celebrate Mass. Therefore how do noddies and children learn these things, which have them at their finger's ends? Therefore it is most manifest, that the Papists do mock God, seeing that they feign that those things came down from heaven, which do no less smell of the mysteries of Ceres and Proserpina, than they are contrary to the sincere wisdom of the spirit. But let us, unless we will be unthankful to God, rest upon that doctrine, whereof the Apostles were the authors, as their writings declare: seeing that the chiefest perfection of the heavenly wisdom is delivered unto us there, which may make the man of GOD perfect, Colloss. 1. 28. Let us not think that it is lawful for us to go beyond the same. For our height, and breadth, and depth are placed in that, that we know the love of God showed unto us in Christ, Ephe. 3. 18. This knowledge excelleth all knowledge, as saith Paul. Like as when he teacheth that all the treasures of wisdom and knowledge are hidden in Christ, Colloss. 2. 3. he forgeth not an unknown Christ, but him whom he had lively depainted by his preaching, that he may be seen as it were crucified before our eyes: as he saith unto the Galathians, the third chapter, the first verse. But least there should any doubt remain, Christ declareth afterward by his own words, what those things be, which the Apostles could not bear.  
He shall declare unto you those things which shall come (saith he.) Some do restrain this unto the spirit of prophecy, but in my judgement he meaneth rather the estate of his spiritual kingdom which should come, such as the Apostles saw shortly after his resurrection: but they could in▪ no case comprehend it then.  
Therefore he doth not promise them prophecies concerning things which should happen after their death: but he only giveth them to understand that the nature of his kingdom shallbe of an other sort, and the glory far greater than they can now conceive in their minds. The treasures of which hidden wisdom (which the heavenly Angels do learn by the Church with admiration) Paul expoundeth and unfoldeth in the Epistle to the Ephesians from the first chapter until the end of the fourth. Wherefore there is no cause why we should fet it out of the Pope's treasury or chest.  
For he shall not speak of himself. This is a confirmation of that clause, he shall lead you into all truth. We know that God is the fountain of truth, and that there is no certain or sound thing without him. Wherefore to the end the Apostles may safely or assuredly believe the oracles of the spirit, Christ affirmeth that they are divine: as if he should say, that all that floweth from God, which the spirit shall bring. And yet the majesty of the spirit is no whit diminished by these words, as if he were not God, or were inferior to the father: but they are referred unto the capacity of our mind. For because we do not sufficiently comprehend by reason of the vale put between, with how great reverence we ought to receive those things, which the spirit revealeth unto us: therefore there is express mention made of his divinity: like as he is called else where the earnest, whereby God doth confirm unto us our salvation, and the seal whereby he sealeth unto us the certainty thereof. In sum Christ meant to teach that the doctrine of the spirit is not of this world: as if it were bred in the air, but that it shall come out of the secret places of the heavenly sanctuary, Ephe. 1. 3.  
14. He shall glorify me. Now Christ telleth them that the spirit shall not come, that he may erect some new kingdom, but rather that he may establish the glory given him of the father. For many men dream that Christ taught, only that he might deliver the first rudiments, and that he might send the disciples afterward into an higher school. By this means they make no more account of the gospel then of the law, which is said, Galath. 3. 24. to have been a school master to the old people. There is an other error, which is no more to be borne with then this which followeth is, that Christ having taken his leave, as if he had made an end of ruling, were nothing now. They thrust the spirit into his place. From this fountain did flow the sacrileges of the Pope and Mahomet. For although these Antichristes do much differ one from another, yet they have both one principle: to wit, that we are entered into the right faith by the gospel, but yet we must fet the perfection of doctrine somewhere else, which may thoroughly pullish us. If the scripture be objected to the Pope, he saith, that we ought not to stay there, because the spirit which came upon, afterward hath lifted us up above it by many additions.  
Mahomet saith, that without his Alcharan men do always continue children: therefore the world was falsely bewitched under colour of the spirit, to departed from the plain truth of Christ. For so soon as the spirit is pluck away from the word of Christ, the gate is set open unto all manner of dotings and seducinges. The like way of deceiving hath been assayed in our time by many frantic fellows. The doctrine which is written seemed to them to be literal: therefore it pleased them to coin a new kind of divinity, which should consist upon revelations.  
Now we see how little superfluity there was in Christ his admonition that he should be glorified by the spirit, which he would send: to the end we might know that this is the office of the spirit, to establish Christ his kingdom, and to defend and confirm for ever whatsoever the Father hath given him. Then to what end serveth the doctrine of the spirit? not that it may lead us away from the school of Christ, but rather that tha● voice may be established, whereby we are commanded to hear him. Otherwise he should take somewhat from Christ his glory. The reason is added, He shall take of mine saith Christ, in which words he giveth us to understand that we receive the spirit to this end, that we may enjoy his benefits. For what doth he give us? That we may be washed by the blood of Christ, that sin may be abolished in us through his death, that our old man may be crucified, that his resurrection may be able to reform us unto newness of life, finally, that we may be partakers of his good things. Therefore the spirit giveth us nothing apart from Christ, but taketh that from Christ, which he poureth over into us. The same must we think of doctrine. For he doth not illuminate us, that he may lead us away even a little from Christ, but that he may fulfil that which Paul saith, 1. Cor. That Christ is made unto us wisdom, and again he openeth those treasures which are hidden in Christ. In sum, he enricheth us with no other, but with the riches of Christ, that he may show forth his glory in all things.  
15. What things soever the father hath, they are mine. Because Christ might seem to take from his father that which he challengeth to himself, he confesseth that he hath that from the father, which he imparteth unto us by the spirit. And, when as he saith, that all things which the father hath are his, he speaketh in the person of a mediator: because we must draw out of his fullness. He hath always respect unto us, as hath been said: but we see how the more part of men deceive themselves, which passing over Christ, seek God here and there. Other some expound it, that that is common to the son, whatsoever the father hath, inasmuch as the same is God. But he entreateth not so much in this place of the hidden & inward (that I may so call it) power, as of his office, which was enjoined him toward us. Finally, he commendeth his riches, that he may invite us to enjoy them, and he reckoneth the spirit amongst the gifts, which we receive of the father by his hand.  
16. A little while, and you see me not: and again a little while, and ye see me, because I go to my father.  
17. Therefore certain of his disciples said amongst themselves, what is this that he saith unto us, A little while, and ye see me not: and again, a little while, and ye shall see me, And that I go to the father?  
18. Therefore they said, what is this that he saith, A little while? we w●te not what he saith.  
19 Therefore jesus knew that they would ask him, and he said unto them, you inquire of this amongst yourselves, which I said, a little while, and ye see me not: and again a little while, and ye shall see me.  
20. Verily, verily, I say unto you, that ye shall weep and mourn, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shallbe turned into joy.  
16. A little while, and ye see me not. Christ foretold the disciples oftentimes of his departure, partly that they might endure the same with a more valiant courage, partly that they might more earnestly desire the grace of the spirit, whereof they were not very much desirous, so long as they had Christ present with them in body. Let us take heed therefore that we read not that loathsomely, which Christ beateth in not in vain. First of all he telleth them, that he shallbe taken from them shortly, to the end that being deprived of the sight of him, wherein they only rested, they may not yet cease to be of a good courage. Secondly, he promiseth them the aid of his absence: yea, he promiseth that he shallbe restored again shortly, after that he shallbe taken away: but after an other sort, to wit, by the presence of the holy Ghost. Although othersome do expound this second member otherwise: ye shall see me, when I shall rise again from death: but only for a short time: because I shall be received into heaven by and by. But as it seemeth to me, the words will not bear that sense. A little, and ye shall see me. Yea rather he doth lighten and mitigate the sorrow of his absence with this consolation, that it shall not be long: and so he commendeth the grace of the spirit, whereby he will be present with them continually: as if he should promise that he will return shortly after, and that they shall not be deprived of the sight of him any long tyme. Neither ought that to be accounted an absurd thing, in that he saith he is seen whilst he dwelleth in the disciples by the spirit: for although he be not seen with the bodily eyes, yet his presence is known by the certain experiment of faith. That is true, which Paul saith, 2. Cor. 5. 6. that the faithful are absent from God, so long as they are conversant upon earth: because they walk by faith, and not by sight: but it is as true, that they may worthily boast in the mean season, that they have Christ abiding in them by faith, that they ●leaue unto him as the members to the head, that they possess heaven with him by hope. Therefore the grace of the spirit is a glass, wherein Christ will be beholden, according to that of Paul in the same place, 16. Although we have known Christ according to the flesh, yet do we know him no more. If any man be in Christ, let him be a new creature.  
Because I go to the father. Some do expound it, that the disciples should see Christ no more, because he should be in heaven, and they upon earth. I do rather refer it unto the second member: ye shall see me shortly: because my death is not destruction, which may separate me from you, but a passage into heavenly glory, whence my divine power shall come even unto you. Therefore he meant in my judgement, to teach, in what estate he should stand after death, that they might be content with his spiritual presence, and that they might not think that they were any whit the worse for this, that he lived no longer with them as a mortal man.  
19 jesus knew. Although the Lord doth seem sometimes to speak to deaf men, yet doth he at length so provide for the rudeness of his, than his doctrine is not unprofitable. And it standeth us upon to do our endeavour, that neither pride, nor slothfulness may be added unto slowenes, but let us rather show ourselves to be humble & desirous to learn.  
20. Ye shall weep and mourn. He showeth for what cause he foretold that his departure was at hand, and did also add a promise concerning his speedy return; to wit, that they might the better know how necessary the aid of the spirit was. There is prepared for you, saith he, an hard and sore temptation: for so soon as I shallbe taken away by death, the world shall triumph. You shall be in great heaviness, the world shall account itself blessed, and you miserable. Therefore I thought good to furnish you with necessary weapons unto this fight. And he speaketh of the time which should be between his death and the sending of the spirit, because their faith laid then as it were oppressed and hidden.  
Your sorrow shallbe turned into joy. He meaneth that joy, wherewith they were endued, when they had received the holy Ghost: not that they were free afterward from sorrow, but because all their sorrow and heaviness, which they should suffer, was swallowed up with the spiritual joy. We know that the Apostles were envied, were slandered, had many causes of mourning, so long as they lived: but when as they were renewed by the spirit, they put off the feeling of the former infirmity, that they might with hero●call loftiness easily tread under foot, what evils soever were brought upon them. Therefore the present infirmity is conferred in this place with the power of the spirit, wherewith they should be endowed shortly. For being almost overwhelmed for a time, they did afterward not only fight joyfully, but they did also triumph gloriously in the midst of the battles. Although we must also note that he doth not only mean the mean season between Christ his resurrection and the death of the Apostles, but that which followed afterward also: as if Christ should say, ye shall lie as it were prostrate for a time: but when as the spirit shall set you up, there shall new joy begin, which shallbe augmented continually, until ye rejoice perfectly, being received into the heavenly glory.  
21. A woman when she bringeth forth hath sorrow, because her h●ure is come: but when she hath brought forth a son, she remembreth the afflictions no more, for joy that a man is borne into the world.  
22. And ye have sorrow therefore: but I will see you again, and your heart shall rejoice, and no man shall take your joy from you.  
23. And in that hour ye shall not ask me any thing: verily, verily, I say unto you, that whatsoever ye shall ask the father in my name, he shall give it you:  
24. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full:  
21. A woman when she bringeth forth. He confirmeth the sentence next going before with a similitude: yea, he expresseth his meaning more plainly: to wit, that their heavy hearts shall not only be changed into joy, but that it doth also contain in itself matter of joy. It falleth out oftentimes, that when as prosperity followeth adversity, men having forgotten their former sorrow, do wholly give over themselves unto joy: & yet the sorrow which went before is not the cause of joy. But Christ giveth us to understand that the sorrow of his, which they shall suffer for the Gospel's sake, shallbe fruitful. And certainly the end of all sorrows must needs be unhappy, unless they be blessed in Christ. But because the cross of Christ hath victory included in itself always, Christ doth for good causes compare the sorrow which is conceived thence, unto the sorrow of a woman in travail, which is recompensed with the reward thereof, whilst that the child being brought into the light, doth make the woman that was in travail joyful.  
This similitude should not agree, unless sorrow should cause joy in the members of Christ, whilst that they are made partakers of his passions: likeas traveling in child birth, in the woman is the cause of the birth of the child. We must also apply the similitude unto this, that when the sorrow & pain of the woman is the sharpest, them doth it the soon vanish away. This was no small lightning to the disciples, when as they heard that their sorrow should not endure long. Now must we apply the use of this doctrine unto ourselves. After that we are regenerate with the spirit of Christ, there should be in us such joy, that it should wipe away all feeling of miseries: we should, I say, be like to women traveling in child birth, which are so moved with the only sight of their child, that their sorrow remaineth no longer. But because we have received the first fruits only, and that those which are but slender, which scarce feel any small drops of the spiritual joy, which being sprinkled upon our sorrow, may mitigate the bitterness thereof. And yet that small portion doth show that they are so far from being overwhelmed with heaviness, which behold Christ by faith, that they do nevertheless triumph even in extreme miseries. Nevertheless, because this is the estate of all creatures, that they travail in birth even until the last day of redemption, let us know that we must also groan, until we be delivered out of the continual miseries of this life, & do see manifestly the fruit of our faith, In sum, the faithful are like to women lying in childbed: inasmuch as they are borne again in Christ, and are now entered into the celestial kingdom of God, and the blessed life: they are like to women great with child, and those that travail in childbirth: in as much as being yet captives in that prison of the flesh, they desire to attain unto that happy estate, which heth hid under hope.  
22. No man shall take away your joy. The continuance of the joy doth not a little increase the price thereof. For it followeth hereupon that those griefs be light, and that they are to be suffered patiently, which continue but for a short time. Furthermore, Christ telleth us in these words what is the true joy. The world must needs be deprived of the joys, which it hath, which it seeketh only in transitory things. Therefore we must come unto Christ his resurrection, wherein there is everlasting stabilytie, he meaneth that he will see the disciples, when as he shall visit them again with the grace of his spirit, that they may continually enjoy the sight of him.  
23. Ye shall not ask me any thing▪ After that Christ hath promised joy to the disciples by their invincible strength add constancy, he setteth forth now the other grace of the spirit, wherewith they should be endowed: to wit, so great light of understanding, that it shall lift them up even unto the hidden mysteries, which are heavenly. There was so great ●lacknes in them at that time, that they did doubt and stick in every small point. For as children which read english cannot go through with one line, without many stops, so there was some offece almost in every word of christ, which hindered their profiting. But being shortly after illuminated by the holy spirit, they were not any longer so stayed and hindered, but the wisdom of God was familiar and well known to them, so that they went forward in the mysteries of God without stop or stay.  
The Apostles ceased not even when they were extolled unto the highest degree of wisdom, to ask the mouth of Christ: but he doth only make a comparison of a double estate in this place: as if christ should say, that their rudeness shall be corrected, so that they which do now stop and stay in every small trifle, should easily pierce even unto the highest mysteries. There is such a place in jeremy, 31. 34. Every man shall not teach his neighbour, saying, know the Lord: because they shall all know me from the least to the most, saith the Lord. The Prophet doth not take away the doctrine, neither abolish it, which ought most of all to flourish in the kingdom of Christ: but so soon as they shal●e taught of God, he saith there shallbe no place left for gross ignorance, which possesseth the minds of men, until the sun of righteousness give light unto them by the beams of his spirit. Furthermore, seeing that the apostles did differ nothing from children: yea, they were more like blocks than men, it is well known what manner persons they were of a sudden, when they were taught by the spirit.  
Whatsoever ye shall ask of my father. He declareth whence they shall have this new store: to wit, because it shall be lawful for them with full mouth to draw up so much as they shall need, out of God, the fountain of wisdom as if he should say, you need not fear lest you be destitute of the gift of understanding: because the father shallbe ready to enrich you with all abundance of all good things. And he teacheth in these words, that the spirit is not promised therefore, that they to whom he is promised, may wait for him, being themselves slothful and sluggish: but rather that they may be earnestly bend to desire that grace which is offered, In sum, he promiseth that he will so execute the office of a mediator, that he may liberally and more than they could desire obtain for them of the father, whatsoever they shall ask. But here ariseth an hard question, whether they began to call upon God in Christ's name than first of all, who could never otherwise be merciful unto men, save only for the mediator his sake. Christ speaketh of the time to come, when the heavenly father will give the disciples whatsoever they shall ask in Christ's name. If this be a new and unwonted grace, it seemeth that we may gather, that so long as he was conversant upon earth, he did not as yet play the part of an advocate, that the prayers of the faithful might be accepted through him: which thing he expresseth also more plainly by and by: Hitherto (saith he) ye have asked nothing in my name. But it is likely that the Apostles observed the form of prayer, which was appointed in the law. And we know that the fathers were not wont to pray without a mediator, seeing that God did by so many exercises acquaint them with such a form of prayer. They saw the high Priest enter into the sanctuary in the name of all the people: they saw the sacrifices offered daily, that the prayers of the Church might be established before God. Therefore this was one of the grounds & principles of faith, that men call upon God in vain without a mediator. And Christ had testified sufficiently to the disciples, that he was the same mediator: but this their knowledge was so obscure, that they could not as yet rightly frame their prayers unto his name. Neither is there any absurdity in that, that they prayed unto God under the hope of a mediator, according to the prescript of the law, and yet notwithstanding they did not well understand what this meant. The veil of the temple was as yet extended, the majesty of God was as yet hidden under the shadow of the Cherubim, the true priest was not yet entered into the sanctuary of heaven, that he might make intercession for his, he had not as yet consecrated the way by his blood. It was no marvel then if he were not as yet known to be any mediator: as he is now, since that he appeareth in heaven before his father for us, reconciling him unto us by his sacrifice, so that we miserable men may with boldness come thither with hope. For surely so soon as Christ had made an end of purging out sins, he was received into heaven, he showed himself manifestly to be a mediator. And we must note the so often repetition of this clause, that we must pray in Christ's name: to the end we may know that it is wicked profaning of the name of God, when as any man dare present himself before his judgement seat passing over him. And if this persuasion shallbe surely fixed in our minds, that God will give us willingly & freely whatsoever we shall ask in his sons name, we shall not call unto ourselves diverse patrons from this place and that to aid us, but we shall be content with him alone, who doth so often and so gently offer us his aid and help. Furthermore, we are said to pray in Christ's name, when as we make him our advocate, to purchase favour for us at his Father's hands, although we do not in plain words express his name.  
24 Ask. This is referred unto the time of the manifestation which should follow shortly after. Wherefore they are the more inexcusable at this day, who darken this part of doctrine with the feigned patronages of saints. It was requisite that the old people should turn their eyes unto their shadowish Priest, and the sacrifices of beasts, so often as they were disposed to pray. Therefore we are more than unthankful, unless we fasten all our senses upon the true Priest, who is given to us to be our mediator, by whom we have an easy and ready entrance unto the throne of the glory of god. He addeth last of all, that your joy may be full: whereby he giveth us to understand, that we shall want nothing unto perfect plenty of all good things, nothing unto the sum of our requests and petitions, nothing unto quiet sufficiency, if so be it we ask of God in his name whatsoever we shall need.  
25. These things have I spoken unto you in proverbs: but the hour cometh, when I will no longer speak in proverbs with you, but will tell you openly of my father.  
26. In that hour ye shall ask in my name, and I say not that I will ask the father for you:  
27. For the father himself loveth you, because you have loved me, and have believed that I came out from God.  
28. I came out from the father, and I came into the world: again, I leave the world, and go to the father.  
25. These things have I spoken in proverbs. Christ his intent and purpose is to encourage the disciples, that hoping well that they shall profit better, they may not think that that doctrine, which they hear is unprofitable, although they do not learn much thereby. For that suspicion might have come into their minds, that Christ would not be understood, and that he made them doubt of set purpose. Therefore he telleth them that it shall come to pass shortly, that they shall feel & perceive the fruit of the doctrine, which might procure loathsomeness in their minds, by reason of the darkness thereof. Mshl doth somtims signify amongst the Hebritians a proverb: and because proverbs have in them for the most part figures and tropes, it cometh to pass thereby that the Hebritianse do call Mshl●s dark speeches, or notable sentences, which the Grecians call apohthegmata, which have for the most part some doubtful or obscure thing in them. Therefore the sense is this, I seem to speak unto you now figuratively, & not in plain & manifest speeches: but I will speak unto you shortly more familiarly, that there may be nothing doubtful or hard in my doctrine. We see that now, which I have already touched, that the disciples are encouraged with the hope of better profiting, least they reject the doctrine, because they do not as yet well understand what it meaneth. For unless the hope of profiting do inflame us, the desire to learn must needs wax cold. And the matter doth manifestly declare, that Christ spoke not darkly, but that he used an easy and a gross kind of speech, when he spoke to his disciples: but their rudeness was so great, that being amazed, they did depend upon his mouth. Wherefore this darkness was not so much in the doctrine, as in their minds. And truly the same thing befalleth us at this day: for the word of God hath this title given it not in vain, that it is our light: but our darkness doth so darken the brightness thereof, that we think that we hear mere allegories. For, as he threateneth by the Prophet Esa. 28. 11. that he will be barbarous unto the unbelievers and reprobate, as if he stammered: & Paul, 2. Cor. 4. 3. saith that the gospel is hidden from such, because Satan hath blinded their minds: so there resoundeth some confused thing for the most part to the weak and rude, that it cannot be understood. For although their minds be not altogether dark, as are the minds of the unbelievers: yet they are as it▪ were, covered with clouds. And the Lord suffereth us to be thus dull for a season, that he may humble us with the feeling of our own poverty: yet he maketh those whom he doth illuminate with his spirit to profit in such sort, that that word is well known and familiar to them. And to this end tendeth the latter member, the hour cometh, (that is, shall come immediately) when I will not speak with you any more figuratively. Truly the spirit taught the Apostles nothing else, save those things which they had heard from Christ this own mouth: but when as he shed forth his bright beams upon their hearts, he did so drive away their darkness, that hearing Christ speak as it were after a new fashion, they did easily understand what he meant. When as he saith, that he will tell them of the father▪ he teacheth that this is the drift of his doctrine, that he may bring us unto God, in whom is placed perfect felicity. But there remaineth one question, how he saith in an other place that it is granted to the discipls to know the mysteries of the kingdom of god, unto whom he confesseth he spoke darkly & in proverbs; for there (that is, Mat. 13. 11) he putteth a difference between them and the rest of the common people, that he speaketh unto the common people in parables. I answer, there was not so great ignorance in the disciples, but that they did lightly taste what their Master meant: So that he separateth them from the flock of the blind not without cause. He saith now, that his word hath been hitherto allegorical unto them, in respect of that manifest light of understanding, which he would give them shortly by the grace of his spirit. Therefore both these things are true, that they did far pass those unto whom the word of the Gospel was unsavoury: and that they were but young beginners in respect of the new wisdom, which the spirit brought them.  
26. In that hour. He repeateth the cause again, why the celestial treasures shall be opened then so liberally: to wit, because they shall ask in the name of Christ whatsoever they shall have need of: and GOD will deny nothing, which shall be asked in his son's name. But there seemeth to be some disagreement in the words. For Christ addeth immedidiately after, that it shallbe superfluous that he should ask the father. But to what end serveth it to pray in his name, unless he take upon him the office of a patron? And 1. jon. 2. 1. he calleth him our Advocate. Furthermore, Paul doth testify, Rom. 8. 32. that he maketh intercession for us now. The author of the Epistle to the Hebrews confirmeth the self same thing, 7. 25. I answer that Christ doth not simply deny in this place that he is an intercessor: but his only meaning is this, that the father shallbe so inclined toward the disciples, that he shall willingly and readily give them whatsoever they shall pray for. The father saith he, shall meet you, and for his infinite love toward you, shall prevent your patron, who should otherwise speak for you. And when as Christ is said to make intercession for us unto the father, let us imagine no carnal thing of him, as if falling down at the father's knees, he did humbly pray for us: but the power of his sacrifice, whereby he once reconciled God unto us, being always green and effectual, the blood wherewith he purged our sins, the obedience which he performed, are a continual intercession made for us. This is a notable place, whereby we are taught that we have the heart of God so soon as we have set the name of his son against him.  
27. Because you have loved me▪ We are taught by these words, that this is the only hand of our conjunction with GOD, if we be joined unto Christ. And we are joined by a faith, not feigned, but such as proceedeth from a sincere affection, which he signifieth by this word love. For there is no man that believeth in Christ purely, save he that loveth & embraceth him with his whole heart. Wherefore he did well express the force and nature of faith by this word. But if sobeit God begin to love us then, after that we have loved Christ, it followeth that the beeginning of our salvation is of ourselves: because we prevent the grace of God. But very many testimonies of the scripture are against this opinion and sentence. The promise of God is, I will make them love me. And 1. joh. 4. 10. he saith, not that we loved him first. It were superfluous to gather any more places: because there is nothing more certain than this doctrine, that the Lord calleth those things which are not, that he raiseth up the dead, that he adjoineth himself▪ unto strangers, that he maketh fleshy hearts of stony hearts, that he appeareth unto those that seek him not. I answer, that men, if they be of the number of the elect, are beloved of god before their calling after an hidden manner, who loveth all his before they are created, but because they are not as yet reconciled, they are worthily counted Gods enemies, as Paul saith, Ro. 5, 10. After this sort we are said in this place to be loved of god, when as we love Christ: because we have a pledge of his fatherly love, of whom we were afraid before, as of a severe judge, which hated us.  
28. I came out from the father. This speech setteth forth unto us Christ his divine power: for our faith should not be firmly fixed in him, unless it did lay hold upon his divine power. For his death & resurrection, which are two pillars of faith should help us little or nothing, unless his heavenly power were annexed thereunto.  
Now we understand how we ought to embrace Christ: to wit, that our faith do weigh and consider the purpose and power of God by whose hand he is offered unto us. Neither must we take this coldly that he came out from God: but we must know also to what end, and wherefore he came out, to wit that he might be unto us wisdom, sanctification, righteousness and redemption. In the second member which he added by & by is noted the perpetuity or continuance of his power. For the Disciple might think that that was a temporal benefit, that their master was sent to be the redeemer of the world. Therefore he said that he returned unto the father to the end they may be fully persuaded that none of those good things do fall away by his departure which he hath brought: because he poureth out the force and effect of his resurrection out of his heavenly glory. Therefore he left the world, when as he was received into heaven putting off our infirmities: yet nevertheless his grace is forcible toward us: because he sitteth at the right hand of the father that he may enjoy the government of all the whole world.  
29 The Disciples say unto him, behold now speakest thou plainly, and speakest no Proverb▪  
30 Now we know, that thou knowest all things, and hast no need that any man should ask thee any question: in this we believe that thou camest out from God.  
31 jesus answered them: Do ye now believe? Behold the hour shall come, & cometh now, wherein you shall be scattered every man to his own: and ye shall leave me alone, although I am not alone: because the father is with me.  
32 These things have I spoken, that ye may have peace in me: ye have tribulation in the world: but ●e of good courage I have overcome the world.  
29 The Disciples say unto him. Hereby it appeareth how effectual that consolation was, because it lifted up unto great joyfulness those minds which were before cast down and discouraged: and yet notwithstanding it is certain that the Disciples knew not as yet what Christ his speech did import. But although they comprehended it not as yet, yet the only smell did refresh them. In that they cry out that their master speaketh plainly and without any figure, they pass measure in that: yet according to their meaning they testify the truth. Which thing we do also try at this day: for he that hath tasted but a little only of the doctrine of the Gospel, he is more inflamed and fealeth more force in a small quantity and portion of faith, then if he had known all Plato. Yea, the sighs and sobs which the spirit of God stirreth up in the hearts of the godly, do sufficiently testify that God worketh by some secret means above their capacity. For otherwise Paul would not call them unexpresseable. Ro. 8. 26. We must thus think that the Apostles felt some profiting, so that they might truly testify that Christ his words were not now altogether dark unto them: but they were deceived in that they seemed to themselves to be wiser than they were. And the error proceeded thence, because they knew not of what sort the gift of the soirite should be. Therefore they rejoice before the time, as if a man should think that he were rich, when he hath but one crown of gold. They gather by certain signs, that Christ came forth from God, they boast as if they wanted nothing else. But they were far from that knowledge as yet, so long as they understood not what Christ should be afterward.  
31 Now ye believe. Because the disciples had too great a good liking of themselves, Christ telleth them, that remembering their infirmity they must rather keep themselves within their compass. We do never know sufficiently what we lack, and how far we are off from the fullness of faith, until we be come unto some serious experiment and trial. For the thing itself doth now declare how weak the faith was, which we thought was perfect. Christ calleth back his disciples unto this, and he pronounceth that it shall come to pass shortly that they shall leave him. For persecution is like a touchstone to try saith, which whenas it appeareth to be but small, those men begin to tremble and shrink together who were puffed up before. Therefore Christ his interrogation is ironical and made jestingly: as if he should have said, do ye boast therefore as if you were filled with faith? But there is a trial at hand which shall bewray your emptiness. Our security must be bridled thus whilst that it passeth measure too much. But it might seem that there was either no faith at all in the disciples, or that it was extinguished then, when having forsaken Christ they ran up & down. I answer, that howsoever their faith was cast down and did faint and fail, yet there remained something whence new slips might spring.  
32 I am not alone. This correction was added to the end we may know that Christ is no whit impaired when he is forsaken of men. For seeing that his truth and glory is grounded in himself, and that he doth not depend upon the faith of the world, if he chance to be forsaken of the whole world, yet nevertheless he remaineth perfect: because he is God and needeth not the help of an other. In that he saith that his father will be with him, it is as much as if he should say that god is on his side, so that he hath no need to borrow any thing of men. Whosoever shall ponder these things, he shall stand steadfast when all the whole world is like to fall, neither shall the falling of all other overthrow his faith. For we do not give God his due honour, unless he alone be sufficient for us.  
33 These things have I spoken unto you. He repeateth again how necessary those comforts were which he used to give them. And he proveth by this reason, that much sorrow and tribulations are prepared for them. Therefore we must first of all note this admonition, that all the godly may be persuaded that their life is subject to great misery, that they may prepare themselves to suffer and endure them. Therefore seeing that the world is unto us like the surging Sea, we shall not find true peace any where else save only in Christ.  
Now we must note the means and way to enjoy the same. He saith that they shall have peace if they go forward in this doctrine. Will we then have our minds quiet and free in the midst of afflictions? Let us take good heed unto this sermon of Christ, which shall give us peace in him.  
Be of good cheer. As our sluggishness ought to be corrected with divers afflictions, and we must be awaked to seek remedy for our miseries: so the Lord will not have us to be discouraged, but rather to fight joyfully: which cannot be unless we be certain to have success. For if we fight not knowing whether we shall have the victory or no, all our desire and endeavour shall fall to the ground by and by. Therefore when Christ calleth us to fight, he furnisheth us with sure hope of victory: although we must nevertheless take some pain. Furthermore, because there is always in us great matter of trembling, he telleth us that we must hope for this cause, because he hath overcome the world not for himself alone but for our sakes. So it shall come to pass, that when we be almost oppressed in ourselves, we may be able safely to contemn what misery soever lieth upon us, when we behold that great glory, whereunto our head hath attained. Wherefore if we desire to be Christians, we must not seek to be free from the cross, but let us be content with this one thing, that so long as we fight under Christ's banner, we are notwithstanding out of danger even in the very conflict. Christ comprehendeth in this place under this word world, whatsoever is contrary to the salvation of the godly: and especially all the corruptions which Satan abuseth, that he may deceive us.   

Chap. 17.  
1 THese things spoke jesus and he lifted up his eyes toward heaven, and said, Father the hour is come, glorify thy son, that thy son may also glorify thee.  
2 As thou hast given him power of all flesh: that he may give life to all those whom thou hast given him.  
3 And this is eternal life, that they may know thee the only true God, and jesus Christ whom thou hast sent.  
4 I have glorified thee upon earth, I have finished the work which thou hadst given me to do.  
5 And now glorify thou me father, with thyself with the glory which I had with thee before the world was.  
1 These things spoke jesus. After that the Lord had made an end of preaching unto his Disciples concerning the bearing of the cross, he set before them comforts, whereunto they might lean and so persist. When he promised them the coming of the spirit, he put them in better hope, and he entreated of the glory & excellency of his kingdom.  
Now he turneth himself unto prayer and that for good causes: for doctrine waxeth cold unless it be made effectual by God. Therefore he giveth an example to all teachers that they do not only take pain in lowing the seed of the word, but that they intermingle prayers that they crave Gods help, that his blessing may make their labour fruitful. In sum, this prayer of Christ was as it were a sealing up of the former doctrine: both that it might be sure in itself, and also that the Disciples might the more steadfastly believe it.  
In that john saith that Christ prayed lifting up his eyes toward heaven that was no small sign of zeal and ferventness. For Christ testified in deed by this gesture, that he was rather in heaven by the affection of his mind, then in earth, that he might talk familiarly with God. He looked up toward heaven, not because God is shut up there, who doth also fill the earth: but because his majesty appeareth there chief, and secondly, because the beholding of heaven doth admonish us, that the power of God doth far surpass all creatures. To the same purpose serveth the lifting up of his hands when as he prayed: for seeing that men are slack and slow by nature, and their earthly nature doth bend them downward, they have need to be stirred up thus, yea they have need of chariots to carry them up unto God. But and if we cover to imitate Christ truly, we must take he●d that our ceremonies, express no more than is in the mind: but let the inward affection move both hands, feet, tongue, and whatsoever we have. whereas the Publican Luke 18. 13. did rightly pray unto God casting down his eyes, it is not contrary to this sentence. For although being confounded with his sins, he did cast down himself, yet did not that humility hinder him but that he craved pardon with boldness. It was meet for Christ to pray after another sort, who had nothing whereof he needed to be ashamed. Again it is certain that David himself prayed sometimes after one sort, sometimes after another as the matter required.  
Father the hour is come. Christ desireth to have his kingdom made famous that he may on the otherside set forth the glory of his father. He saith that the hour is come, because although he was declared by miracles and all kind of power to be the son of God, yet his spiritual kingdom was yet obscure, which shined out shortly after. If any man object, that there was nothing less glorious than Christ his death which what then at hand: I answer, that there appeareth unto us great renown in that death, which is hid from the wicked: because we know that the world was reconciled unto God there, when our sins were purged, that the curse was taken away, that Satan was overcome. And to this end tendeth Christ his petition, that his death may bring forth fruit by the power of the heavenly spirit, such as was decreed by the eternal counsel of God. For he saith that the hour is come, not that which is appointed by man's will, but which God had ordained. And yet this prayer is not superfluous, because Christ doth so depend upon the will of God, that yet notwithstanding he knew that he ought to desire that, which he promised should surely come to pass. God will do whatsoever he hath determined, not only when the whole world sleepeth, but also when it gainstandeth him: yet nevertheless it is our duty to ask of him whatsoever he hath promised: because this is the use of promises, that they stir us up to pray.  
That thy son may be glorified. He giveth us to understand that there is a mutual illustration of his glory and his fathers: for to what end doth Christ appear, save only that he may lead us unto the father? Whereupon it followeth that what honour soever is given unto Christ, it is so far from diminishing the father's honour, that it doth more establish it. We must always remember what person Christ beareth in this place: for we must consider his divinity alone: because he speaketh in as much as he was God revealed in the flesh, and according to the office of a mediator.  
2 As thou hast given him. He proveth again, that he asked nothing save that which was agreeable to the will of the father: likeas this is a perpetual rule of prayer to ask no more, then that which God would give of his own accord, because there is nothing more preposterous then to utter before him whatsoever we list.  
Power of all flesh. ●e meaneth the rule & government which was given Christ, when the father made him king and head, but we must note the end, to wit, that he may give life to all his. Therefore Christ took upon him the rule and government, not so much for his own sake as for our salvations sake. Therefore it is meet that we submit ourselves unto Christ willingly, not only that we may obey God, but because there is nothing more amiable than this subjection, seeing that it is unto us the cause of eternal life. Christ saith not that he is made the governor of all the whole world, to the end he may give life unto all men in general: but he restraineth this grace unto those who are given him. And how are they given him? For the father hath also put the reprobates under him. I answer, that the elect only are of his peculiar flock, which he hath taken to keep as a shepherd. Therefore the kingdom of Christ is extended indeed unto all men, but it is wholesome only to the elect, who with willing obedience do follow the voice of their Pastor. For he compelleth the other to obey him whether they will or no, until he do at length break them all to pieces with his iron sceptre.  
3 And this is eternal life, that they may know. Now doth he define the manner of giving life, to wit, when he illuminateth the elect, that they may know God aright. For he doth not entreat in this place of the fruition of the life which we hope for, but only how men come unto life. And to the end we may well and thoroughly understand this sentence, we must first of all know that we are all in death, until God shine unto us, who is life alone: and so soon as he hath appeared unto us, because we possess him by faith, we do also enter into the possession of life. Hereby it cometh to pass that the knowledge of him is truly and worthily said to be wholesome to save us.  
Furthermore, almost every word hath his weight: for he meaneth not in this place all manner of knowledge of God, but that which transformeth into the image of God, from faith to faith: yea it is all one with the faith whereby we are engrafted into the body of Christ, and are made partakers of the adoption of God, and heirs of the kingdom of heaven. And because God is known in the face of Christ alone, who is his lively and express image, therefore is it said, that they may knew thee and Christ whom thou hast sent. For in that the father is placed first, that is not referred unto the order of faith, as if our mind did afterward descend unto Christ, when we know God, but the sense is that God is known at length when the mediator is put between. There are two Epithets added, true and only, because it is necessary first that faith do distinguish god from all the vain inventions of men, & that having embraced him with firm certainty, it be bended no whither, ne yet faint and waver: and secondly, that being persuaded that there is no imfect thing in God, it be content with him alone: whereas some do resolve it thus, that they may know thee, who art God alone, it is cold. Therefore this is the sense, that they may acknowledge thee to be the true God. But Christ seemeth by this means to despoil himself of the right & name of the divinity. If any man answer that this word God is to be applied unto Christ as well as to the father, the same question shallbe moved concerning the holy Ghost▪ For if the father only & the son be one God, the spirit is driven from this degree, which is as absurd.  
We may easily answer if any man take heed unto the manner of speech, which Christ useth every where in the Gospel of john, whereof I have so often told the Readers already that they ought to be acquainted therewith. Christ appearing in the shape of man, signifieth under the person of the father, the might, essence, and majesty of God. Therefore the father of Christ is the only true God, that is that God which had promised the world a redeemer long ago, is one. But the unity and verity of the Godhead shallbe found in Christ: because Christ was humbled for this cause, that he might lift us upon high. Whenas we are come thither then his divine majesty doth show forth itself: then he is known wholly in the father, and the father is known wholly in him.  
In sum, he that separateth Christ from the divinity of the father, he doth not know him as yet, who is the only true God: but he doth rather forge to himself a strange God. Therefore we are commanded to know God, and Christ whom he hath sent, by whom as by his out stretched hand he inviteth us unto himself. Whereas some do think that this is an unjust thing, if men do perish for the ignorance of God alone, it cometh to pass thereby, because they do not consider that the fountain of life is in the power of God alone, and that all those which are strangers from him, are deprived of life.  
Now if we come unto God only by faith, infidelity doth hold us necessarily in death. If any man object that the just and innocent have injury done them otherwise, if they be condemned, we may easily answer that there is no right or sincere thing in men so long as they continue in their own nature. And we are renewed as Paul testifieth into the image of God by knowledge. Now is it worthy the labour to gather three points together, that the kingdom of Christ bringeth life and salvation, Colloss. 3. 10. Secondly, that all men do not receive life thence, and that it is not Christ his office to give life unto all men, but only to the elect whom the father hath committed to his tuition. Thirdly, that this life is placed in faith, and Christ bestoweth it upon those whom he illuminateth into the saith of the Gospel, whereby we gather that the gift of the heavenly wisdom and of illumination is not common to all men, but proper to the elect. It is true that the Gospel is offered unto all men, but Christ setteth forth in this place the hidden and effectual manner of teaching, whereby the children of God alone are drawn unto faith.  
4 I have glorified thee. He saith thus for this cause, because God was made known unto the world both in his doctrine and also in his miracles. And this is the glory of God if we know what he is. Whenas he addeth that he hath finished the work which was enjoined him, he meaneth that he hath fulfilled the whole course of his calling for that was the due and appointed time, wherein he was to be received into the heavenly glory. And he doth not only speak of his office of teaching: but he doth also comprehend the other parts of his ministry. For although the principal part remained as yet, to wit, the sacrifice of his death, wherewith he should purge the sins of all men: yet because the hour of his death was now present, he speaketh as if he had suffered death already.  
This is therefore the sum, that he may be sent of his father into the possession of his kingdom: for as much as having ended his course, there remained nothing else for him to do, save only that he might bring forth the fruit and effect of all things by the power of the spirit, which he had done upon earth according to the commandment of his father, according to that of Paul. Philippians the second Chapter and seventh verse. He abased himself, taking to himself the shape of a servant, therefore hath the father exalted him, and hath given him a name, etc.  
5 With the glory which I had with thee. He desireth to be glorified with the father not that he would have the father glorify him inwardly without any witness, but tha● being received into heaven, he may gloriously show forth there his greatness and power, that every knee may bow unto him, etc. In the same place 10. Therefore this clause with the father, is set against earthly and transitory glory in the former member: like as Paul, Rom. the sixth chapter and the tenth verse, when as he saith, that he died to sin once, and that he liveth now unto God, he expresseth the blessed immortality. afterward he declareth that he desireth nothing which he himself had not before: but only that he may appear to be such in the flesh, as he was before the creation of the world: or (if you will that I speak more plainly) that the divine majesty, which he had always, may now shine in the person of the mediator, and in man's flesh which he had put on. An excellent place whereby we are taught that Christ is no flesh or temporal GOD. For if his glory was eternal he himself, was also always.  
Moreover, there is a manifest distinction made here between his person and the person of the father: Whence we gather that God is not only eternal but that the word of God is also eternal, which was begotten of the father before the beginning of the world.  
6 I have declared thy name to the men which thou gavest me out of the world, thine they were and thou gavest them me, and they have kept thy word.  
7 Now have they known that all things which thou hast given me, are of thee.  
8 Because I have given them the words which thou gavest me, and they have received them: and they have known indeed that I came forth from thee, and they have believed that thou hast sent me.  
9 I pray for them: I pray not for the world, but for them whom thou hast given me because they are thine.  
10 And all mine are thine: and thine are mine, and I am glorified in them.  
11 And I am no longer in the world: and they are in the world, and I come unto thee. O holy father, keep them in they name, whom thou hast given me, that they may be one as we are one.  
6 I have declared thy name. Christ beginneth here to pray unto the father for his Disciples. And he commendeth their safety now, with the like affection of love, wherewith he was about to suffer death for them straightway. And the first reason of this his commendation is, because they have embraced the doctrine which maketh men the children of God truly and indeed. There was no faithfulness and diligence wanting in Christ to call all men unto God: but his labour was effectual & profitable only in the elect, his preaching was common to all men, which did declare and make manifest the name of God: neither ceased he to avouch his glory amongst the obstinate. Why saith he then that he declared it only unto a few, save only because the elect alone do profit, being taught inwardly by the spirit? Gather therefore that all men before whom doctrine is set, are not taught truly and effectually: but those only whose minds are illuminated. Christ assigneth the cause unto God's election: because he putteth no other difference why, passing over some he declared the name of the father unto othersome, save only because they were given him. Whereupon it followeth that faith floweth from the secret predestination of God, and that therefore it is not given unto all men in general: because all men do not appertain unto Christ. When he addeth, Thine they were, and thou gavest them me, the eternity of election is first of all noted: and secondly how we must consider it. Christ declareth that the elect were always Gods. Therefore God distinguisheth them from the reprobate, not by faith or any merit, but by mere grace: because whilst that they are the farthest & most estranged from him, yet he accounteth them his own in his hidden counsel. The certainty consisteth in that, that he giveth all those to his son to keep, whom he hath chosen, lest they perish. And we must turn our eyes unto this, that we may know assuredly that we are of the order of the children of GOD. For God's predestina●●tion is hidden in itself: and it is revealed unto us in Christ alone.  
They have kept thy word. This is the third degree. For the first is free election: the second that giving, whereby we pass over into Christ's tuition. Being received by Christ we are gathered by faith into his sheepfold. The word of God is soon forgotten amongst the reprobate, but it taketh root in the elect: whereby they are said to keep it.  
7 Now they have known. That which is the chiefest thing in faith is expressed here, whilst that we believe in Christ in such sort, that faith stayeth not in the beholding of the flesh, but conceiveth his divine power. For when he saith, They know that all these things are of thee which thou hast given me: he meaneth that the faithful do perceive that all that which they have is celestial and divine. And truly unless we lay hold upon God in Christ, we must needs stagger continually.  
8. And they have received them. He expresseth the manner of this knowledge: because they have received the doctrine which he taught. And lest any man should think that his doctrine was of man, or that it sprang up in the earth, he professeth that GOD is the author thereof, when he sayeth, The words which thou hast given me, have I given unto them. He speaketh according to his custom, in the person of a mediator or minister, when he sayeth that he hath taught that only, which he received of the father. For in as much as his estate in the flesh, was yet base, and his divine Majesty lay hid under the shape of a servant, he doth rather signify God under the person of the father. Nevertheless, we must remember that which john testified in the beginning, that in as much as Christ was the eternal word of God, he was always one God with the father. The sense therefore is this, that Christ was a faithful witness of GOD amongst the Disciples, that their faith might be grounded in the only truth of God, seeing● that the Father himself spoke in the Son. But the receiving whereof he speaketh, cometh thence, because he declared the Father's name unto them effectually.  
And they have known in deed. He repeateth the self same thing in other words, which he had touched before. For, that Christ came forth from the Father, and that he was sent of the Father, are as much as that which went before, that all th●se things are of the Father, which he hath. The sum is, that faith must strait way behold Christ: yet so, that it conceive no earthly and contemptible thing of him, but that it be carried upward unto his divine power, that it may be fully persuaded that it hath God, and what soever is Gods perfectly in him. We must also note, that he useth this word known in the former member: and afterward this word (believed,) for by this means he teacheth us, that there can be nothing rightly known concerning God, save only by faith: and that there is so great certainty in faith, that it may worthily be called knowledge.  
9 I pray for them. Christ hath hitherto rehearsed that, which might purchase favour for the Disciples with the father: now he frameth the prayer itself, wherein he declareth that he asketh nothing but that which is agreeable to the will of the father, because he doth only commend those unto the father, whom he loveth of his own accord. For he sayeth flatly, that he prayeth not for the world, because he is careful for none, but for his own flock, which he hath received from the father's hand. Yet this may seem to be an absurd thing, for there can no better rule of prayer be invented, then if we follow Christ our guide and master. But we are commanded to pray for all men: and again, Christ himself prayed afterward indifferently for all men, Father pardon them, for they know not what they do. I answer that the prayers which we make, are yet notwithstanding restrained unto the Elect. We must desire that this man, and that, and every man may be saved, and so comprehend all mankind, because we cannot as yet distinguish the elect from the reprobate: yet nevertheless, when we pray that the kingdom of God may come, we do also pray, that he will destroy his enemies.  
There is this only difference, that we pray for the salvation of all men, who we know are created after the image of GOD, and which have the same nature which we have: we leave their destruction to God's judgement, whom he knoweth to be reprobates. But there was another special reason of the prayer, which is recited here, which ought not to be followed as an example. For Christ prayeth not according to the bare feeling of faith and love: but being entered into the secret places of heaven, he setteth before his eyes the secret judgements of the Father, which are hidden from us, so long as we walk by faith. Furthermore, we gather out of these words, that GOD chooseth whom he thinketh good unto himself out of the world, that they may be heirs of life: and that this difference cometh not from men's merits, but that it dependeth upon his mere good will. For those men which place the cause of election in man, they must begin with faith. And Christ sayeth flatly, that they were the fathers which are given him. And it is certain that they are given for this cause that they may believe, and that faith floweth from this giving. If this giving be the beginning of faith, and if election do go before it in order and time, what remaineth, but that we confess that they are chosen freely, whom GOD will have saved, out of the world. Now, seeing that Christ prayeth for the elect alone, we must needs have the faith of election, if we will have our salvation commended to the father by him. Therefore they do great injury to the faithful, which go about to blot out the knowledge of election out of their minds, because they deprive them of Christ his voice and consent. Furthermore, the perverse dullness of these men, is refuted in these words, who under the colour of election, do give themselves unto slothfulness, whereas it ought rather to sharpen and provoke in us the desire to pray, as Christ teacheth by his own example.  
10. And all mine are thine. Hereunto belongeth the former member, that he shall surely be heard of the father. I commend none other, sayeth he, unto thee, save those whom thou acknowledgest to be thine own: because I have nothing that is separated from thee: therefore I shall not take the repulse. In the second member he showeth that he hath just cause to care for the elect: because they are his own, after that they are the fathers. All these things are spoken to the confirmation of our faith. We must not seek for salvation any where else, save only in Christ. We will not be content with Christ, unless we know that we possess GOD in him. Therefore we must know and hold that unity which is between the Father and the Son, which causeth that there is no division between them. That agreeth with the second member which he addeth afterward, that he was glorified in the disciples. For it followeth that it is meet that he further their salvation on the other side. And this is a good sign and token to confirm our faith, that Christ will never neglect our salvation, if he shall be glorified in us.  
11. I am not now in the world. He showeth an other cause why he prayeth so earnestly for his Disciples: to wit, because they shall shortly be deprived of his corporal presence, under which they rested hitherto. So long as he was conversant with them, he browded them under his winge● as a hen doth her chickine: now when he departeth he prayeth his father to cover them with his safeguard: and this doth he in respect of them. For he provideth a remedy for their fear that they may rest upon God himself, unto whom he delivereth them now as it were from hand to hand. And we gather no small comfort hence when we hear that the son of God is so much the more careful for the safety of his, whenas he leaveth them according to the body. For we must gather thereby that he respecteth us at this day also, whilst we are in the world, that he may provide for our miseries from his heavenly glory.  
Holy father. The whole prayer tendeth to this end that the disciples may not be discouraged, as if their estate should be worse, because of the corporal absence of their master. For seeing that Christ was given them for a season to be their keeper, he restoreth them now again into his father's hand, as having fulfilled his function, that hereafter they may be preserved through his protection and power. The sum is this, whenas the Disciples are deprived of the beholding of the flesh of Christ, they suffer no loss because God receiveth them into his tuition, whose power is everlasting.  
He prescribeth the manner of preserving them, that they may be one. For look whom the father hath determined to save, he gathereth those into the holy unity of faith and the spirit. But because it is not sufficient, if men conspire together any manner of way, this clause is added even as we. For our unity shall be happy then, if it represent the image of God the father and of Christ, as the wax doth receive a form from the ring wherewith it is sealed. But I will expound shortly after how the father and Christ are one.  
12 Whilst I was with them in the world, I have kept them in thy name. These who● thou hast given me have I kept: and none of them hath perished, but the son of perdition, that the scripture might be fulfilled.  
13 And now I come unto thee, and these things speak I in the world, that they may have my joy fulfilled in themselves.  
12 Whilst I was in the world. Christ saith that he hath kept them in his father's name, because he maketh himself a minister only, which hath done nothing save only through the power of God, and his aid. Therefore he giveth us to understand that it is unlikely that they should perish now, as if the power of God were extinguished by his departure. But this seemeth to be a very absurd thing, that Christ resigneth this duty to keep them, unto God: as if he did cease to be the keeper of his, having finished the course of his life. We may readily answer that he speaketh in this place only of the visible keeping, which had an end in the death of Christ.  
For truly so long as he was upon earth, he had no need to borrow power of any other, whereby he might keep the Disciples: but this is wholly referred unto the person of the mediator, who appeared for a time under the person of a servant. And now he commandeth his Disciples to lift up their senses straightway into heaven, whenas they shall begin to lack external aid. Whereby we gather that Christ doth no less keep the faithful at this day, then in times past: but after another sort: because his divine majesty appeareth manifestly in them.  
Whom thou hast given me. He useth the same argument again, that it is an unmeet thing that the father should cast away those, whom his son kept at his commandment even until the end of his ministery: as if he should say, I have faithfully executed & performed that which was enjoined me by thee, lest any thing should perish in my hand: now seeing that thou takest that again which thou hadst given me to keep, it is thy part and duty to provide that it may remain safe. Whereas he acepteth judas, he doth it not without reason. For although he was not of the elect and of the true and natural flock of God, yet the dignity of his office did bear that show. Neither would any man have thought otherwise of him, so long as he stood in such an excellent order. It is therefore concerning the Grammar an unproper exception, but if we weigh the matter, it was requisite that Christ should speak thus according to the common meaning of men. And lest any man should think that the eternal election of God was any whit weakened in the destruction and ruin of judas, he added also that he was the son of perdition. By which words he giveth us to understand, that God knew long ago his fall, which happened suddenly in the sight of men. For the Hebrews do call him the son of perdition, which is a lost man or given over to destruction.  
That the Scripture might be fulfilled. This is referred unto the next sentence, judas fell away that the scripture might be fulfilled. But a man shall falsely gather thence, that the falling away of judas is rather to be imputed to God then to himself, because he was necessarily enforced to do it by reason of the prophesy. For the event of things must not be ascribed unto the prophecies therefore, because it was foretold therein. For doubtless the Prophets denounce nothing else but that which should come to pass though they held their peace. Therefore we must not set the cause of things thence. I confess that there is nothing which cometh to pass, but it is ordained of God: but the question is now only concerning the scripture, whether the foretelling and prophecies do lay any necessity upon men or no: which I have already showed to be false. For Christ intendeth not to lay the cause of judas his destruction upon the scripture: but he meant only to take away the matter of offence, which might have shaken, many weak souls: and the means whereby he taketh it away is, because the spirit of GOD hath testified in times past that it should so come to pass. For we are almost afraid when we see and hear new things which come suddenly, This is a very profitable admonition and such as reacheth far. For how cometh it to pass at this day that most men do faint by reason of offences, save only because they remember not the testimonies of the scripture, wherewith God hath well armed his, whilst that he hath in time foretold what evils soever they should see.  
13 These thingsspeake I in the world. christ showeth here that he prayed not for the Disciples so earnestly as if he did doubt of, or were careful & sorry for their state to come, but rather that he might remedy their carefulness and heaviness. We know how greatly our minds are bend unto external helps: if we can espy any offer themselves, we catch them greedily, and do not suffer ourselves to be plucked away from them easily. Therefore Christ prayeth unto his father in presence of the Disciples: not that he needeth to say any thing, but that he may take from them doubting. I speak, saith he, in the world, that is, when they hear me, that their hearts may be quiet. For their safety was already in safeguard, seeing that Christ had put it into the hand of God. He calleth that his joy which the Disciples should conceive from him: or if you will have it more briefly, whereof he is the author, cause, and pledge. For there is nothing but fear and unquietness in us: and we have peace and quietness in Christ alone.  
14 I have given them thy word, and the world hath hated them: because they are not of the world, as I am not of the world.  
15 I do not ask that thou shouldest take them out of the world, but that thou shouldest keep them from evil.  
16 They are not of the world, as I am not of the world.  
17 Sanctify them in thy truth: thy word is the truth.  
18 As thou hast sense me into the world, I have also sent them into the world.  
19 And I sanctify myself for them, that they also may be sanctified in the truth.  
14 I have given them thy word. He commendeth the disciples to the father for another cause, because they have need of his help, because the world hateth them. He doth also set down the cause of the hatred, because they have embraced the word of God which the world cannot away with: as if he should say. It is thy part to defend them who are hated of the world for thy words sake. We must now remember that we hard lately, that the end of this prayer is, that Christ his joy may be fulfilled in us. Therefore so often as the fury of the world is kindled against us in such sort that we seem not to be far from destruction, let us straightway learn to hold up this buckler, that God will never forsake those, who labour for the Gospel. He saith that the Disciples are not of the world, because they are separated from the world, whomsoever he regenerateth by his spirit. Therefore God will not suffer his sheep to wander amongst wolves, but he showeth himself to be their pastor.  
15 I do not ask that thou shouldest take them out of the world. He teacheth wherein the safety of the godly consisteth: not that being exempted from all trouble they should live at ease and daintily, but that they may remain safe in the midst of dangers through God's help. Neither doth he tell his father what is expedient, but he doth rather provide for the infirmity of those that be his, that they may temper their petitions (which for the most part pass their bounds) by this way and means which he prescribeth. In sum, he doth not promise the disciples his father's grace that it may set them free from all care & labour: but he promiseth them such grace as may minister unto them invincible strength against their enemies, & may not suffer them to be overwhelmed with the huge heap of combats, which they shall suffer. Therefore if we covet to be preserved according to the rule which Christ hath delivered, we must not wish to be free from evils neither must we pray God to translate us by and by into blessed rest: but let us be content with the certain and sure hope of victory, and let us in the mean season resist all evils valiantly, from which that we may escape, Christ hath prayed unto the father. In sum Christ taketh not his out of the would, because he will not have them to be soft an slothful: yet notwithstanding he delivereth them from evil, that they may not be overwhelmed, For he will have them to strive, but he will not suffer them to be wounded to death.  
16 They are not of the world, likeas. He repeateth again, that all the whole world hateth them, to the end that his heavenly father may the more benignly help them: & he doth also declare that this hatred proceedeth not from their offence, or fault but because the world hateth God and Christ.  
17 Sanctify them in thy truth. This sanctification comprehendeth the kingdom of God and the righteousness thereof, to wit, when God doth renew us by his spirit, and confirmeth and prosecuteth unto the end the grace of renovation. Therefore he requesteth first that the father would sanctify his disciples, that is, that he would addict them wholly unto himself, and challenge them as an holy flock. Secondly, he assigneth the means and manner of sanctification: and that not without cause. For brainsick men do babble many things foolishly concerning sanctification, yet they pass over god's truth, whereby he consecrateth us unto himself.  
Again, because other men being full out as foolish, do trifle concerning the truth, and do in the mean season neglect the word, Christ saith plainly, that the truth is no where else save only in the word, by which truth God doth sanctify his children. For the word is taken for the gospel, which the Apostles had already heard proceed▪ from the mouth of their master, and which they should shortly preach unto others. In this sense Paul teacheth, Ephe. 5, 2. 6. that the Church is made clean in the fountain of water in the word of life. It is god alone that sanctifieth: but because the Gospel is his power unto salvation to every one that believeth, Rom. 1. 16. whosoever he be that departeth from the mean, he must needs wax more and more vile. Truth is taken in this place by the excellency for the light of the heavenly wisdom wherein God revealeth himself unto us, that he may conform us and make us like to his own image. The external preaching of the word doth not this of itself, which the reprobate do wickedly profane, but let us remember tha● Christ speaketh of the elect, whom the spirit doth regenerate effectually by the word. And seeing that the Apostles were not altogether void of this grace, we must gather out of Christ his words that this sanctification is not finished in us the first day, but that we go forward in the same during our whole life, until God do fulfil us with his righteousness, when we have put off the flesh.  
18 As thou hast sent me. He confirmeth his prayer with another argument, to wit, because he and the Apostles have both one calling. I, saith he, do put upon them the same person which at thy commandment I have borne hitherto. Therefore they must needs be furnished with thy spirit, that they may be able to bear so great a burden.  
19 And for their sakes do I sanctify myself. He doth more plainly declare by these words, out of what fountain that sanctification doth flow, which is wrought in us by the doctrine of the Gospel: to wit, because he hath consecrated and dedicated himself unto the father, that his holiness might come unto us. For the blessing is spread abroad from the first fruits unto all the other fruit, so the spirit of God sprinkleth us with Christ his holiness, and maketh us partakers thereof, and that not by imputation only (for by this means he is said to be made unto us righteousness 1. Cor. 1. 13.) but he is also said to be made unto us sanctification, because he hath offered us unto his father after a sort in his own person, that we may be renewed by his spirit, into true holiness,  
Furthermore, although this sanctification do appertain unto the whole life of Christ, yet it is made most apparent in the sacrifice of his death: because he appeared then to be the true Priest which should consecrate the temple, the altar, all the vessels and the people, by the power of his spirit.  
20 And I pray not for them only but for those which shall believe in me by their word.  
21 That they may be all one: as thou, O father in me, and I in thee, that they may be one also in us: that the world may believe that thou hast sent me.  
22 And I have given them the glory which thou gavest me, that they may be one as we are one.  
23 I in them, and thou in me: that they may be made one, and that the world may know, that thou hast sen● me, and hast loved them as thou hast loved me.  
20 And I pray not for them only. He extendeth that prayer farther now, wherein he comprehendeth the Disciples only hitherto, to wit, unto all the Disciples of the Gospel, which should be unto the end of the world. This is certainly notable matter of hope: for if we believe in Christ through the doctrine of the Gospel, we need not to doubt, but that we are already gathered with the Apostles into the faithful custody lest any of us do perish. This prayer of Christ is a quiet haven, wherein whosoever arriveth, he is free from all danger of shipwreck. For it is as much as if Christ had sworn by solemn words that he careth greatly for our safety. And he beginneth with his Apostles that their safety whereof we are certain, might make us also more certain that we ourselves shallbe safe.  
Therefore so often as Satan assaulteth us, let us learn to hold up this buckler, that we are not in vain joined unto the Apostles by the holy mouth of the son of God: that the safety of us all might be included as it were in the same bundle.  
Therefore there is nothing which ought more vehemently to prick us forward to embrace the Gospel. For as it is an uncomparable good thing, for us to be offered to God by the hand of Christ, that we may be preserved from destruction: so we ought worthily to prefer the love and care thereof before all other things. The slothfulness of the world in this point is wonderful. All men are desirous to be safe: Christ delivereth the sure and certain way and means to obtain the same, from which if any man turn aside, there remaineth no good hope for him: yet there is scarce one amongst an hundredth which doth vouchsafe to receive that which was offered him so gently. We must note the manner of speech. Christ prayeth for all those which should believe in him, in which words, he teacheth that which we have sometimes said, that our faith must look unto him. The member which followeth next, by their word, doth very well express the force and nature of faith, and doth also confirm us familiarly who know that our faith is grounded in the Gospel delivered by the Apostles. Therefore howsoever the world do condemn us a thousand times, let this one thing suffice us: that Christ acknowledgeth us to be his own, and commendeth us unto the father. And woe be to the Papists whose faith wandereth so far from this rule, that they are not ashamed to spew out execrable blasphemy, that there is nothing contained in the scripture but that which is doubtful and which may be wrested hither and thither: therefore the only tradition of the Church teacheth them to believe. But let us remember, that the son of God who is the only judge doth allow that faith alone which is conceived out of the doctrine of the Apostles.  
Furthermore, the sure testimony thereof shallbe found no where else save only in their writings. We must also note the phrase, which shall believe by their word, which signifieth that faith cometh by hearing: because the instrument wherewith God draweth us unto faith, is the external preaching of men, Wherefore God is properly the author of faith: and men themselves are the ministers by whom we believe as Paul also teacheth, Cor. 3. 5.  
21 That they may be all one, etc. He placeth the end and drift of our felicity again in unity, & that for good causes. For this is the destruction of mankind that being estranged from God, it is also lame and scattered abroad in itself. Therefore the contrary restoring thereof is, if it grow together into one body aright, like as Paul placeth the perfection of the Church in that Ephe. 4. 3. if the faithful agree together amongst themselves by one spirit: and he saith that the Apostles and Prophets, Evangelists and Pastors were given for that cause, in the same place, 11. 12. that they might persist in▪ edifying the body of Christ, until we be come unto the unity of faith. And therefore he exhorteth the faithful to grow up into Christ, who is the head by whom all the body being coupled and knit together by every joint of subministration, according to the effectual working, in the measure of every member increaseth itself unto edifying. Therefore so often as Christ speaketh of unity, let us remember, that horrible and filthy scattering abroad of the world which is without him.  
And secondly let us know that this is the beginning of blessed life, if we be all governed, and live by the spirit of Christ alone. And we must understand that so often as Christ saith in this chap. that he and the father are one, he speaketh not simply of his divine essence, but that he is called one in the person of the mediator, and inasmuch as he is our head. Many of the fathers did interpret it thus precisely, that Christ is one with the father, because he is eternal God: but the contention which they had with the Arrians enforced them to this, to wrest short sentenses into a strange sense. But Christ intended a far other thing, then to carry us up unto the bare beholding of his hidden divinity: for he reasoneth from the end, that we ought therefore to be one, because otherwise the unity which he hath with the father, should be vain and unfruitful. Therefore to the end you may rightly comprehend what is the intent or effect of that, that Christ and the father are one: take heed, that you stripe not Christ out of the person of the Mediator: but consider him rather as he is the head of the Church, and join him with his members: so the text shall stand best: lest: the unity of the son with the father be vain and unprofitable, his power must be spread abroad throughout the whole body of the godly. Whence we do also gather, that we are one with christ: not because he poureth his substance into us, but because he maketh us partakers by the power of his spirit of his life, & of whatsoever good things he hath received of the father.  
That the world may believe. Some do interpret this word world for the elect, who were as then dispersed: but because world is taken throughout this whole chapter for the reprobate, I am rather of the contrary opinion. Moreover, immediately after he separateth the same word whereof he maketh mention now, from all his. The Evangelist did put in the word believe unproperly, for know or acknowledge: to wit, whilst that the unfaithful being convinced by experience itself, do perceive the heavenly and divine glory of Christ: whereby it cometh to pass, that in believing, they believe not, because this feeling pierceth not unto the inward affection of the mind. And this is the just judgement of God, that the brightness of the glory of God doth blind the eyes of the reprobate, because they are not worthy to see him sincerely and clearly. He useth the word know, afterward in the same sense.  
22. And I have given them the glory which thou hast given me▪ Note that the pattern of perfect blessedness was expressed in Christ in such sort, that he had nothing of his own, or for himself alone: but he was rather rich, that he might enrich his faithful. This is our blessedness, that the image of God may be repaired and form again, which was blotted out through sin. Christ is not only the image of God, inasmuch as he is his eternal word: but the image of the father's glory was also engraven in his human nature, whereof he is made partaker with us, that he may transfigure his members into the same. Paul also teacheth the self same thing, 2. Cor. 3. 18, that we are transformed into the same image, as it were from glory to glory, by beholding the glory of GOD as it were with open face. Whereupon it followeth that no man is to be accountted Christ's, disciples, save only he in whom the glory of God is seen imprinted by the image of Christ, as by a fignet. The words which follow shortly after tend to the same end.  
23. I in them, and thou in me. For his meaning is to teach that the fullness of all good things is in him, and that that appeareth now plainly in him, which was hidden in God, that he may power it out into his by making them partakers thereof: as water flowing from a fountaiyne hither and thither by conduits, doth water the fields every where.  
And hast loved them. He giveth us to understand that that is the most manifest token and pledge of God's love toward the godly, which even the world whither it will or no, is enforced to feal and perceive, whilst that the spirit which dwelleth in them, sendeth forth the beams of heavenly righteousness and holiness. God doth make it known unto us daily by infinite means besides this, how fatherly he loveth us: but the mark of adoption far exceedeth the rest by good right. He addeth furthermore, And thou hast loved them, as thou hast loved me, in which words he meant to note the cause and the beginning of love. For the adverb of likeness must be resolved into the conjunction causal: as if he should have said, because thou hast loved me. For Christ alone is he, unto whom the title of beloved belongeth. And again, the heavenly father loveth all the members also with the same love, wherewith he hath loved the head of the Church: so that he loveth none but in Christ. Although here ariseth some show of contrariety: for Christ saith, (as we have seen else where) that the infinite love of God toward the world, was the cause that he gave his only begotten son, before 3. 16. If the cause must go before his effect, we gather that men were beloved of God the Father without Christ: that is, before he was ordained to be a redeemer. I answer, that the mercy wherewith God was moved toward the unworthy, yea his very enemies, before he reconciled them unto himself, is called there, and in such places love. Truly the goodness of God is wonderful, and unable to be comprehended by man's wit, in that bearing good will, and being favourable unto men, whom he could not hate, he took away the cause of hatred, lest any thing should hinder his love. Paul teacheth that we were double loved in Christ: first, because the father chose us in him before the creation of the world, Eph. 1. 4. and secondly, because he hath reconciled us unto himself in the same, Ro. 5. 10. & hath had mercy upon us. Behold how we are both his enemies & his friends, until we be returned into favour with God, our sins being purged: therefore, when as we are justified by faith properly by God, we begin to be beloved at length as children of their father. And that love, whereby it came to pass that Christ was ordained, in whom we should be chosen freely, being yet unborn, and being notwithstanding already lost in Adam, being hidden in God's breast, doth far exceed the capacity of man's mind.  
No man shall ever find God favourable, save he which shall lay hold upon him, being pacified in Christ. But like as when Christ is taken away, all taste of God's love doth vanish away: so we may fully assure ourselves, that so soon as we are engrafted into his body, we need not fear lest we should fall from God's love. For doubtless this foundation cannot be overthrown, that we are loved, because the father hath loved him.  
24. Father, I will that those whom thou hast given to me, be with me: that they may see my glory, which thou hast given me before the creation of the world.  
25. Just father, and the world hath not known thee: and I have known thee: and these have known that thou hast sent me.  
26. And I have declared thy name unto them, and will declare it: that the love wherewith thou hast loved me, may be in them, and I in them.  
24. I will that those, Will is put in stead of desire: for this speech is not the speech of one that commandeth but desireth. Yet it may have a double meaning, either that he would have his disciples to enjoy his external presence: or that GOD would bring them at length into the kingdom of heaven whether he goeth before them. So some expound these words, see my glory, for to enjoy and be made partakers of the glory which Christ hath: other some, for to perceive by the experiment of faith, what Christ is, and how great his majesty is. For mine own part having well weighed all things, I think that Christ speaketh of the perfect blessedness of the godly: as if he should say, that his request should not be satisfied, before they be received into heaven. To the same effect do I refer the seeing of his glory. They saw the glory of Christ then, as a small glimmering of light doth come thorough chinks unto a man that is shut up in darkness: now, Christ desireth that they may go so far forward, that they may enjoy the perfect brightness openly in heaven. In sum, he desireth that the father would lead them forth by continual proceed, unto the perfect beholding of his glory.  
Because thou hast loved me. This doth also far better agree with the person of the mediator, then with the bare divinity of Christ. It is an hard thing, that God loved his wisdom: but the text leadeth us unto an other thing, howsoever we receive that. It is not to be doubted, but that when Christ desired before, that his disciples might be joined with him, and that they might see the glory of his kingdom, he spoke as he was the head of the Church. Now he saith, that the love of the father was the cause. Wherefore it followeth that he was loved, inasmuch as he was ordained to be the redeemer of the world. With this love did the father love him before the creation of the world, that he might have, wherein he might love his elect.  
25 Just father. He compareth his disciples with the world, that he may thereby amplify their commendation and favour with the father. For they must by good right be excellent, who only know God, whom the whole world rejecteth. Christ commendeth them by good right with a singular affection, whom the unbelief of the world hindered not from knowing God. In calling his father just, he derideth the world and the wickedness thereof: as if he should say, howsoever the world doth proudly contemn God, or refuse him, yet can there nothing be taken from him, or done unto him, but that the honour of his justice shall continue whole and sound to himself. By which words he teacheth us, that the faith of the godly must be so grounded in God, that it do never faint, although the whole world do fall. Like as at this day we must condemn Papistry of injustice, that we may defend God's praise, and preserve it to himself.  
Christ saith not absolutely that the disciples knew GOD, but he putteth two degrees: that he himself knew the father, and that the disciples knew that he was sent of the father. But because he addeth immediately after that he had declared unto them his father's name, he commendeth them (as I have said) for the knowledge of God, which separateth them from the rest of the world. In the mean season we must note the order of faith, which is described in this place. The son which came out of the bosom of the father doth only know him properly. Therefore those, which desire to come unto God, must needs receive Christ coming to meet them, and addict themselves unto him. He shall at length lift up his disciples unto God the father after that he is known himself.  
26. I have declared, and will declare. Christ did indeed execute the office of a teacher: yet he used the hidden revelation of the spirit, and not only the sound of the voice to make his father manifest. His meaning is therefore, that he taught the Apostles effectually: but because their faith was yet weak, he promiseth unto them greater proceedings, and that they should profit better in time to come: and so he prepareth them to hope for greater grace of the spirit. And although he speaketh of the Apostles, we may gather a common exhortation thence, that we study to go forward daily, and that we do not think that we have run so well, but that we have yet far to go, so long as we are compassed about with the flesh.  
That the love. etc. That is, that thou mayst love them in me: or that the love wherewith thou hast loved me may spread itself abroad even unto them. For the love wherewith God loveth us, to speak properly is no other love, save that wherewith he hath loved his son from the beeginning, that he might make us also acceptable & amiable unto himself in him. And certainly (as I have said a little before) we are hated of God, as touching ourselves, without Christ, and he beginneth to love us then, when as we grow into the body of his well beloved son.  
This is an unestimable privilege of faith, in that we know that the father loved Christ for our sakes, that we might be & may be partakers of the same love continually. But we must note this particle I in them. whereby we are taught that we are no otherwise comprehend in that love whereof he speaketh, unless Christ dwell in us. For as the father cannot behold the son, but that he hath all his body before him together: so if we will have him to behold us, we must be his members indeed.   

Chap. 18.  
1. WHen jesus had spoken these things, he went out with his disciples, over the brock Cedron, where was a garden, whereinto he entered & his disciples.  
2. And judas knew the place also, which betrayed him, because jesus came thither often with his disciples.  
3. Therefore when judas had received a band, and ministers of the Priests and Pharises, he came thither with lanterns, and lights, and weapons.  
4. And seeing that jesus knew what things soever should come upon him, he went out, and said unto them, whom seek ye?  
5. They answered him, jesus of Nazareth. jesus said unto them, I am he. And judas which betrayed him stood with them.  
6. Therefore so soon as he said unto them, I am he, they went backward, and fell to the ground.  
1 When jesus had spoken these things. In this history john omitteth many things, which are read in the other three Evangelists: and this doth he with good advisement: like as he determined to gather many things worthy to be remembered, which they conceal. Therefore let the readers borrow these things of the other Evangelists, which are wanting here.  
Over the brook Cedron. In the Greek the article is added, as if the brook had his name of Cedars: but it is like that it crept in through error. For there is mention made oftentimes of the valley or brook Kidr●n in the scripture. The place was so called, by reason of the darkness, because the valley was hollow, and therefore dark. Although I do not contend about that matter: I bring that only, which is more like to be true: we must especially note the Evangelists purpose in showing the place: for he meant to show that Christ went forth willingly unto death. He cometh into the place, which he knew judas knew familiarly. Why so? save only that he may willingly offer himself unto the traitor & his enemies. Neither did unadvisedness or rashness deceive him, seeing that he knew all things before, which were at hand. john addeth afterward that he went to meet them. Therefore he died not being constrained, but of his own accord, that he might be a voluntary sacrifice: for without obedience our sins had not been purged. Furthermore, he entereth into the garden, not that he may hide himself there, but that he might have freer and more space to pray. And in that he desired thrice to be delivered from death, it is not contrary to that willing obedience whereof we have spoken. For it was meet that he should wrestle with difficulties and dangers, that he might at length get the victory: now having subdued the horror of death, he maketh haste unto death freely and joyfully.  
3. Therefore judas. In that judas cometh furnished with soldiers and so great a guard, in is a sign of an evil conscience, which feareth always for no cause. It is certain that he received the band of men at the Precedents pleasure, who sent also a Tribune, who was a captain of a thousand footmen. For there was a garrison of soldiers always in the city, for fear of sudden tumults: and the Precedent himself did always carry with him a company of soldiers which waited upon him whether soever he went: the rest were the servants of the priests. But john nameth the pharisees apart, whose madness was most hot, as if they cared more religion.  
4. And seeing jesus know. The Evangelist setteth down more plainly how willingly Christ went unto death: and yet he doth also show what great power he breathed out in one voice and word: to the end we may know that the wicked could do no more to him, than he suffered them. He answereth courteously, that he is the same man whom they seek, and yet he throweth them down to the ground, as if it had been with a violent whirlwind, yea with a thunderbolt. Therefore he wanted no power to stay and restrain their hands, if he had thought it good: but he would obey his father, by whose decree he knew he was called to die. Hence we gather how horrible and fearful Christ his voice shallbe to the wicked, when as he shall sit upon his judgement seat to judge the world. He stood then as a lamb ready to be offered up in sacrifice: he was deprived of his majesty, then to look to: he throweth down his enemies at a sudden with one word, which were armed & free from fear, and with this word he did not accuse them, but doth only answer. I am he. What shall befall them then, when he shall come not to be judged of men, but to be the judge of quick and dead: not in that base and simple apparel, but in his heavenly glory with his Angels? But he meant to show some token of that force and efficacy which Isaias, 11. 4. giveth to his voice. The Prophet reckoneth this amongst other powers & virtues of Christ, that he shall strike the earth with the rod of his mouth, and he shall slay the wicked with the breath of his lips. Paul suspendeth and deferreth the fulfilling of this prophesy until the end, 2. Thes. 2. 8. Yet we see the wicked fall daily with their fury and pride, at the voice of Christ. Seeing that those fell to the ground which came to bind Christ, there was a visible token and sign showed of that fear which all the wicked do feel inwardly whether they will or no, when Christ speaketh by his ministers. But seeing that this thing was accidental to the voice of Christ, whose property is to lift up miserable men which laid in death it shall doubtless show forth that force toward us that it may lift us up even unto Heaven.  
7. Therefore he asketh them again, whom seek ye? they said, jesus of Nazato beereth.  
8. jesus answered and said: I said unto you, that I am he. If therefore ye seek me, let these departed.  
9 That the word might be fulfilled, which he had spoken: of those, which thou hast given one, have I not lost any.  
7. Therefore he asked them again. Hereby appeareth what force that blindness hath, wherewith God striketh the minds of the wicked, and how horrible their amazedness is, after that Satan hath bewitched them by the just judgement of God. If Oxen and Asses do fall, they are touched with some feeling: these men having tried the divine power of Christ, manifestly do go forward no less carelessly, then if they had not seen so much as the shadow of a man in him: yea judas himself is not yet moved. Therefore let us learn to fear God's judgement: whereby the reprobate being delivered into the hands of Satan, are made more astonished than bruit beasts. And doubtless it was Satan, which carried them headlong with such furious force unto such careless boldness. For there is no phrensines that can throw down a man headlong so violently, as such blindness. For the wicked run headlong against God, after that they are cast into a reprobate sense, as if they had to deal only with a fly.  
They feel his power indeed, but not that they may be bended: For they will be sooner broken an hundred times, than they will yield. finally, their wickedness is unto them a vail, which hindereth them from beholding and looking unto the light of God: obstinacy doth make them harder than stones, lest they should at any time suffer themselves to be tamed.  
8. I told you that I am. Here we see that the son of God doth not only die willingly, that he may blot out our transgressions by his obedience: but also that he fulfilleth the office of a good shepherd toward his stock in defending the same. He seethe the invasion of the wolves, he waiteth not ne stayeth until they come to the sheep, whose keeper he was made, but he setteth himself against them in time. Wherefore let us not doubt but that so often as either wicked men or the devils do invade them: we shall have the same aid present with us.  
In the mean season Christ prescribed a rule to all Pastors by his own example, which they must follow, if they will fulfil their office aright.  
9 I have not lost any. This sentence seemeth to be brought out of season, which appertaineth rather unto the souls, then unto the bodies: for Christ did not preserve and keep his Apostles safe and sound even until the last end: but this he did, that their eternal salvation might always be in safety amongst continual dangers, and in the midst of death. I answer, that the Euangeliste speaketh not simply of their corporal death, but that this is rather his meaning, that Christ in sparing them for a time, did provide for their eternal salvation. Let us consider how weak they were as yet: what do we think they would have done, if they had been examined and tried to the quick? Therefore forasmuch as Christ would not have them tempted and tried above the strength which he had given them, he delivered them from eternal destruction. And hence may we gather a general doctrine: although he tried our faith with many temptations, yet shall we never come into extreme danger, but he will give us strength also to overcome. And truly we see how he beareth with our infirmity oftentimes, when as he beareth back, and driveth away so many endeavours and practices of the wicked by encountering with them himself, because he seethe that we are feeble and not ripe enough as yet. Finally he never bringeth forth his unto the battle, until they be well furnished and appointed, that even in perishing they may not perish: because there is gain prepared for them aswell in death as life.  
10. Then Simon Peter having a sword, drew it, and smote the high priests servant, and cut off his right ear. And his name was Malchus.  
11. Therefore jesus saith unto Peter, put up thy sword into the sheath: wilt thou not that I drink the cup, which my father hath given me?  
12. Then the band, and the Captain, and the ministers of the jews took jesus, and bound him.  
13. And led him away unto Anna's first: for he was father in law to Cayphas, which was high priest that years.  
14. And it was Caipha● which had given counsel to the jews, that it was expedient● that one man should die for the people.  
10. Therefore Simon Peter. The Evangelist describeth Peter his foolish zeal now, who went about to defend his master otherwise then it was lawful for him to do. He taketh upon him and ventureth into great danger for Christ's sake, courageously and valiantly: but because he respecteth not what his calling requireth, and what God suffereth, his fact deserveth so small praise, that Christ reprehendeth him sharply. And let us know that all that is condemned in the person of Peter, which men dare assay of their own head. Which doctrine is especially to be noted. For there is nothing more common, then under colour of zeal to defend whatsoever we do. As if it skilled not whether God do allow that or no, which men think is right, whose whole wisdom is mere vanity. If we did see no corruption in Peter's zeal, yet we ought to be contented with this one thing only, that Christ pronounceth that it doth not please him. But we se● that there wanted no good will in him to have Christ called back from death, and that he should have suffered eternal shame and reproach. For in that he layeth violent hands upon the captain and soldiers, he rageth in that respect like a robber or murderer: because he resisteth the power ordained of God. Seeing that Christ was overmuch hated of the world, this one fact might have been a colour for all slanders, & false reports, wherewith the enemy's burdened him falsely. Secondly, this is too preposterous, that he will prove and declare his faith by the sword, and cannot do it with his tongue. When as he is called to confess, he denieth: but now without his masters commandment, he rageth and maketh much a do. Wherefore seeing that we are admonished with so notable an example, let us learn to moderate our zeal. And because the wantonness of our flesh itcheth always, and is bold to do more than God commandeth, let us know that our zeal shall have but bad success, so long as we dare go beyond the word of God. It may be sometimes, that we may like the beginnings well: but we shall be punished at length for our rashness. Therefore let obedience be the foundation of all things, which we take in hand. We are taught furthermore, that those which determine to defend Christ's cause, do not always walk so uprightly, but that there is in them some vice, wherefore we must so much the more diligently pray unto the Lord, that he will govern us in all our actions with the spirit of wisdom.  
11. Put up thy sword. By this commandment Christ disalloweth Peter his fact. And we must note the reason, because it was not lawful for a private man to resist them, who were furnished with public authority. For we may gather that out of the other three, who set down Christ's general sentence. He that shall smite with the sword, shall perish, with the sword. Therefore we must beware that we go not about with violence and weapons to resist our enemies, yea those which provoke us unjustly, save only so far forth as the laws and public authority do permit us. For whosoever doth pass the bounds of his calling, although the whole world do commend him: yet shall his fact never be approved of God.  
The cup which he hath given. This seemeeths to be a special reason: because it was meet that Christ should be dumb, that he might be led like a lamb to be slain. Yet it is to be taken for an example: because the same patience is required at all our hands.  
The scripture compareth afflictions unto Potions: For as the good man of the house doth distribute and divide meat and drink amongst his children and household, so God hath this power over us, to handle every man as seemeth best to him. And whether he make us merry with prosperity, or humble us with adversity, he is said to give us sweet or bitter drink to drink. This Potion was ordained for Christ, that he should suffer death upon the cross, for the reconciliation of the world. Therefore he sayeth that he must drink of the cup which the father hath measured and reached to him: In like sort must we be prepared to suffer. And yet these brainsick men are not to be heard, who deny that we ought to seek remedy for diseases and other evils whatsoever, lest we refuse that cup which God reacheth unto us. Because we know that we must once die, it is meet that we be ready to die: and because we know not the time of our death, the Lord suffereth us to preserve our life with those helps which he hath ordained. We must suffer diseases and sickness patiently, how grievous soever they be to our flesh: yet so long as it is not evident that they are deadly, we may seek some ease & remedy, only we must beware that we assay nothing, save that which is lawful by the word of God. Finally, so that that do always remain surely fixed in our hearts, that the will of the Lord may be done, we cease not to drink the cup which he giveth, in seeking to be delivered from those evils and miseries wherewith we are pressed down.  
12. Then the band and the captain. It may seem to be an absurd thing that Christ, who threw the soldiers down to the ground with his voice, doth now suffer himself to be taken: for if he meant to submit himself unto his enemies at length, what need had he to work such a miracle? But the showing of his divine power had in it a double commodity. For it serveth to remove a stumbling block, lest we think that Christ did yield being overcome through infirmity: secondly, it proveth how willing he was to suffer death. Therefore he defended his power against his adversaries, so far forth as it was profitable: but when he was to obey his father, he refrained himself, that he might be a sacrifice. But let us remember that the body of the son of God was bound, that our souls might be loosed from the snares of Satan and sin.  
13. And they brought him unto Annas. The other Evangelists pass over this, because it doth not much belong unto the sum of the history: for there was nothing worthy to be remembered done there. Peradventure the commodiousness of the place moved them to put Christ in Annas his house, until the chief Priest could call a council. The high priest of that year. He meaneth not that the high priesthood was a yearly office, (which many have thought falsely) but that Caiphas was high priest at that time: which appeareth plainly out of josephus. It was a continual honour according to the prescript of the law, neither was it ended, save only by death: but ambition and civil discord caused the precedents of Rome, having put down one priest, to choose another at their pleasure, which did excel in money or favour. So Vitellius threw down Caiphas, whom jonathas the son of Annas succeeded.  
14. Which had given counsel. The Evangelist repeateth Caiphas his sentence which we had before, 11. 50. that God used the unclean mouth of the unfaithful and wicked high priest, to publish a prophesy, like as he directed the tongue of Balaam contrary to his desire, so that he was compelled to bless the people, whom he desired to curse, for king Balacke his sake, Num. 24. 5.  
15. And Simon Peter, and the other disciple followed jesus. And the high priest knew that disciple: Therefore he entered into the high priests hall with jesus.  
16. And Peter stood without at the door. Therefore the other disciple went forth, whom the high priest knew, and spoke to the porter, and brought in Peter.  
17. Therefore the damsel that kept the door, said: Art thou also one of this man's disciples? He sayeth I am not.  
18. And the ministers and servants stood there, who had made a fire of coals, because it was cold, and they warmed themselves.  
19 And Simon Peter stood also among them, and warmed himself.  
15. The other disciple. Some were deceived with a light conjecture, so that they thought that this disciple was john: to wit, because he useth to conceal his own name, when he speaketh of himself. But how came john, who was a simple fisher man, to be acquainted familiarly with the proud high priest? And how could it be that he should frequent the house of the high priest, seeing that he did always accompany Christ? It is more likely that this was none of the twelve, but that he is called a disciple, because he had embraced the doctrine of the Son of God. But john is not curious in disposing the history, because he thinketh it sufficient for him to gather a brief sum. For after that he hath showed that Peter had denied Christ once, he intermingleth certain other things, and then afterward he returneth unto the other two denials.  
Hereby it came to pass that readers which were less attentive, did gather that the first denial was in the house of Annas: but the words do signify no such thing, but do rather clearly express, that it was the high priests maid, which enforced Peter to deny Christ. Therefore we must understand, that when Christ was brought unto the high priest, all those that came were not let in, but the disciple which was known, did get Peter let in for his sake. Now we need not doubt, but that both of them followed jesus, being moved with a godly zeal, but seeing that Christ himself had testified that he spared Peter and the other, it had been far better for him to have mourned and prayed in some buy corner, then to come abroad into the sight of men, seeing that he was so weak. He doth now greedily usurp that duty which jesus had remitted unto him: but he fainteth in the confession of faith wherein he ought to have stood even until the end. Therefore we must always mark, what the Lord requireth at our hands, lest those which are weak, take upon them to do things that are not necessary.  
17. Therefore the maid said. Peter was brought into the high priests hall: but he paid too dear for his coming in, because he is enforced to deny Christ in the very entrance. Seeing that he stumbleth so filthily at the first, the vanity of his boasting is discovered. He had made his boast that he would be an invincible champion, and able to overcome death: but being now thrown down with the voice of one silly maid, and that no threatening voice, he throweth away his weapons, and yieldeth. Behold a token and pattern of man's strength. What strength soever appeareth in men, it is but a smoke which is driven away with one blast. Without the battle we are more courageous than becometh us: but experience showeth how foolishly we are proud of nothing. Yea, when Satan useth no engines, we ourselves feign to ourselves vain terrors, which trouble us before the time. Peter was afraid at the voice of a silly woman: what are we? Are we not oftentimes terrified with the noise of a leaf that falleth from a tree? The vain show of danger, did strike Peter a far off: are not we led away from Christ daily with childish toys?  
finally, such is our strength, that it falleth down flat without any enemy: GOD doth so punish man's arrogancy, whiles that he bringeth down the lofty courages of men. Man being filled, not with power, but with wind only, doth promise unto himself that he shall easily conquer the whole world: And yet, when he seethe but the shadow of a Thistle, he is afraid: Therefore let us learn to be strong no where else, but in the Lord.  
I am not. Thy● seemeth to be no flat denial of Christ, yet when Peter is afraid to confess that he is one of his Disciples, it is as much as if he should deny that he had any thing to do with him. Which we must note, lest any man should think that he did slide away by dealing Sophistically, whereas he doth departed only away from the confession of faith.  
18. Simon Peter standing with them. In that the Euangeliste sayeth, that Peter stood with the ministers and servants at the fire, that serveth to make the history hang together, as we shall see afterward. But hereby it appeareth how great the amazedness of Peter was, who did carelessly warm himself amongst the wicked men, seeing that he had denied his master. Although it may be, that he was kept back with fear, lest as he went out of the high priests house, he should incur the like danger again.  
19 Therefore the high priest asked jesus of his disciples and his doctrine.  
20. jesus answered him, I have spoken openly in the world, I have always taught in the synagogue and in the temple, whither all the jews come together, and in secret have I said nothing:  
21. Why dost thou ask me? ask those that have heard what I have spoken unto them: behold those men know what things I have spoken.  
22. When he had spoken these things, one of the ministers which stood by, gave him a blow on the cheek, saying: answearest thou the high priest so?  
23. jesus sayeth unto him: If I have evil spoken, bear witness of the evil: but if well, why 〈◊〉 thou me?  
24. And Annas had sent him bound unto Caiphas the high priest.  
19 He asked jesus. The high Priest asketh Christ as if he had been some seditious fellow that had divided the Church by gathering to himself disciples. He asketh him as a false Prophet that had gone about to corrupt the purity of faith with new and perverse opinions. Christ having executed the office of a teacher, taketh in hand no new defence: yet, lest he should forsake the defending of the truth, he showeth that he is ready to defend all things which he had taught. Nevertheless, he reproveth the impudency of the high priest, who inquireth of a matter that was most manifestly known, as if it had been doubtful. It is not enough for them to deny the redeemer that was offered unto them together with the promised salvation, unless they do also condemn the whole exposition of the law.  
20. I have spoken openly. It is a childish error of some men, who think that those men are condemned by this answer of Christ, who handle the word of God privily and in chambers, when they may not do it openly by reason of the tyranny of the wicked. For Christ disputeth not, what is lawful or unlawful: but his intent and purpose is to refute the impudent wickedness of Caiphas. Notwithstanding, this place seemeth to be contrary to the other sentence of Christ, where he biddeth the apostles preach that upon the houses, which he had told them in the care, Mat. 10. 27. And again, when he pronounceth that it is not granted to all men to hear the mysteries of the kingdom of God, Mat. 13. 11. and that he did therefore vouchsafe to make the twelve only partakers of this grace: I answer, that when he sayeth that he had not spoken any thing in secret, it is referred unto the very substance, which was always one, although he used a divers form of teaching. For he did neither speak otherwise amongst the disciples, that he might teach some other thing: neither did he this craftily, as if he would of set purpose conceal those things from the people, which he spoke privately to a few. Wherefore he might with a good conscience, testify that he had freely professed, and sincerely published the sum of his doctrine.  
22. When he had spoken these things. This is added for this cause, first that we may know how great the fury, and how tyrannical the Empire of Christ's enemies were: and secondly, what discipline there was used amongst those priests. They sit like judges: nevertheless, they rage like cruel beasts. There was a council gathered together, wherein there ought to have been great gravity used: one officer taketh to himself so much liberty, that when the matter was handled, in the presence of the judges, he smiteth the party arraigned, who was found guilty in nothing. Wherefore it is no marvel, if Christ's doctrine be condemned in such a barbarous sessions, out of which not only all equity is banished, but also all humanity and shame.  
23. If I have evil spoken. That is, if I have offended, accuse me, that when I have answered for myself, I may be punished according to my offence. For this is no lawful kind of dealing: but it is meet that there be a far other order and other manner of modesty used in judgements. Therefore Christ complaineth that he had great injury done him if he have not offended: & if so be it that he hath offended, yet was he to deal lawfully, and not violently. But Christ seemeth in this place not to observe that which he commanded his to do else where, matthew 5. 39 For he turned not the right cheek unto him, that had smitten him upon the left. I answer that it is not always required in Christian patience, that he that is beaten should put up injury without making any more a do: but first, that he suffer the same with a contented mind: and secondly, that not thinking of any revenge, he endeavour rather to overcome evil with good. The spirit of Satan enforceth the wicked already to do more harm than is meet, although no man provoke them. Therefore they expound the words of Christ absurdly, who wrist them unto that part, as if he commanded to prick forward those men with new pricks, who are too desirous to do harm. For his only meaning is this, that every one of us ought rather to be ready to suffer the second injury, then to recompense and repay the first. Wherefore there●s no cause why a Christian man being unjustly hurt may not complain, yet so, that his mind be free from wrath, and his hands clean from revenge.  
24. And Annas had sent. This sentence is to be red by a perynthesis, For because he had said that Christ was brought unto Annas his house, and so had prosecuted his narration, as if the council & meeting of the priests had been holden there: he sayeth now that he was carried unto the high priests house. And because the tense of the verb deceived many, I had rather put it in the preterpluperfectence, had sent.  
25. And Simon Peter stood and warmed himself, therefore they said unto him: Art not thou also one of his disciples? He denied and said, I am not.  
26. One of the servants of the high priest, who was cozen to him, whose ear Peter cut off, sayeth: Did not I see thee in the garden with him?  
27. Therefore Peter denied again, and immediately the cock crew.  
25. He denied. This is horrible blockishness of Peter, who is not only not touched with repentance, when he hath denied his master once, but he hardeneth himself with very liberty to sin. If every man had asked him one after another, he would not have been afraid to deny him a thousand times. Behold whether Satan throweth miserable men headlong, after that he hath thrown them down from their constancy of mind. We must also note the circumstance, which the other Evangelists do express, to wit, that using cursing, he did testify that he knew not Christ. So doth it befall many daily: at the first their fall shall not be great: afterward they shall accustom themselves to offend after that the conscience shall be brought on sleep: at length he that hath accustomed himself to contemn God, shall think that nothing is unlawful for him, but he shall venture even upon the very utmost things. Wherefore, there is nothing better for a man then to take heed: to himself in time, that he which is tempted of Satan do not bear with himself even in the very lest point, whilst he is sound as yet.  
27. Immediately the cock crew. The Euangeliste maketh mention of the crowing of the cock, to the end we may know that Peter was admonished by God at the very instant. Therefore the other Evangelists say that he remembered the lords words. Although Luke doth declare that he was not moved with the crowing of the cock, only, until Christ beheld him. So who soever is once begun to fall through the motion and persuasion of Satan, he shallbe reclaimed by no voice, no sign, no admonition, until the Lord himself do behold him.  
28. Therefore they bring jesus from Caiphas into the common hall: and they themselves entered not into the common hall, that they might not be defiled, but that they might eat the passover.  
29. Therefore Pilate went out unto them, and said: What accusation do ye bring against this man?  
30. They answered and said unto him. If he were not an evil door, we would not have delivered him unto thee.  
31. Therefore Pilate said unto them: Take ye him and judge him according to your own law. Therefore the jews said unto him: It is not lawful for us to put any man to death.  
32. That the word of jesus might be fulfilled, which he had spoken, signifying what death he should die.  
28. Therefore they brought jesus. This examination whereof the Evangelist speaketh, was had before day. Nevertheless, it is not to be doubted but that they had their fans every where in the City, wherewith they did set the people on fire. So that the fury of the people was inflamed of such a sudden, as they did all with one consent desire to have Christ put to death. The priests did examine him, not because they had power to give judgement: but that they might deliver him to the judge being oppressed with their prejudice, as if they had already known enough of him. The Romans did call as well the Precedents house as the judgement seat where judgement was given, Pretorium, or the common hall. That they might not be defiled. Their religion is to be approved in this, that they abstain from all pollution, that being pure according to the prescript of the law, they may eat the Lords passover: but there are two faults, and that both of them too gross. First, in that they do not think that they had more pollution within, than they could catch by going into any place, how profane soever it was: and secondly, in that being over precise in small matters, they neglect that which is the chiefest. To those which are polluted and unclean, sayeth Paul in the Epistle to Titus, the first chapter and the fifteen verse: nothing is clean, because their minds are unclean. But these hypocrites, who being full of malice, ambition, deceit, cruelty, covetousness, did almost infect both heaven and earth with their stink, are only afraid of external pollutions.  
Therefore this mockage is untolerable, in that they go about to please GOD, so they be not polluted with touching any unclean thing, forgetting the true purity. There is an other vice in hypocrisy, that omitteth carelessly the chiefest things, whilst that it observeth the ceremonies carefully. For GOD did not command the jews to observe these rites which are contained in the law to any other end, save only that they might accustom themselves to love and desire true holiness.  
Moreover, they were never forbidden any where in the law, to enter into a man's house that was a Gentile: but it was a Caveat given by the Fathers, lest any man should take or draw any contagion or infection from an unclean house unawares. But these good interpreaters of the Law, which were very circumspect in straining out a gnat, do stoutly devour a Camel. And this is an ordinary thing amongst Hypocrites, that they think it greater wickedness to kill a fly then a man. Whereunto that othervice is allied to prefer men's traditions before the commandments of GOD. Therefore they will keep themselves clean, that they may rightly eat the passover. But they include uncleanness within the walls of the common hall: nevertheless, they are not afraid to desire and c●aue to have an innocent put to death, in the presence of heaven and earth. Furthermore, they keep the passover with a feigned and fall reverence: but they do not only violate the true passover with sartilegious hands: but they endeavour also to overwhelm and cover it with eternal destruction, so much as in them lieth.  
26. Therefore Pilate went out unto them. This profane man doth bear willingly with the superstition which he derideth and contemneth. But he doth the duty of a good judge, even in the very issue of the matter, when as he biddeth them utter it if they have any accusation. But the priests, as if they had had authority enough to condemn him whom they accuse, make no other answer but that he must stand to their prejudice. For they complain of Pilate by the way, because he trusteth not their honesty. Why (say they) art thou not persuaded of thine own accord, that he is worthy of death, whom we persecute?  
Behold, how the wicked, whom GOD hath lifted up unto great honour, being as it were blinded with their own glory and renown, do grant themselves liberty to do what soever they will. Behold likewise how drunken and mad pride is. They will have Christ to be accounted an evil doer, because they do accuse him. But if they come to the matter, what evil deeds of his shall they find, save only that he healed sick folks of all sorts, he drove the devils out of men, he set on foot again those that had the Palsy, and were lame, he restored sight to the blind, hearing to the deaf, life to the dead? The matter went thus, this was the truth, and they themselves were too evidently convicted. But as I said even now, it is the hardest matter that can be for men which are drunken with pride, to be awaked, that they may judge with a sound and settled mind.  
31. according to your law. We may surely think that Pilate being offended with their rudeness and violence, upbraideth unto them, that that form of condemning which they urged, was contrary to the common law of all the Gentiles, and to man's reason.  
Nevertheless, he toucheth them also, in that they boasted that they had a law given them by God. He sayeth tauntingly, Take him you: neither would he have suffered them to have condemned him to die, but it is as much as if he should have said: If you had the power and authority in your hands, he should quickly be punished and put to death before his cause were known. Is this then the equity of your law, to condemn a man for no fault or offence? So that whilst the wicked do falsely pretend the name of God, they cause his holy doctrine to be slandered by the enemies, and the world doth greedily catch at an occasion to speak evil.  
It is not lawful for us. They are deceived who think that the jews do refuse Pilate his offer: but rather when they knew that he spoke thus unto them in mockage, Take him you, they object, thou wouldst not permit this: therefore sithence that thou art a judge, do thy duty.  
32. That the word of jesus, etc. The Euangeliste addeth at length, that it was convenient it should be so, that that might be fulfilled which Christ had foretold. The son of man shall be delivered into the hands of the Gentiles, matthew the twentieth chapter, and the nineteenth verse. And truly this is the principal point, if we covet to read the history of the death of Christ to profit thereby, that we look unto the eternal council of God. The son of God is arraigned and brought before the throne and judgement seat of a mortal man. If we think that this is done at man's will and pleasure, and do not lift up our eyes unto GOD, our faith must needs be made ashamed and confounded: but when as we know that our guiltiness was abolished before God by that guiltiness of Christ, because it pleased our heavenly father thus to reconcile mankind unto himself, being lifted up on high by this cogitation only, we boast and triumph without fear and shame in Christ's his ignominy and reproach. Therefore let us learn in every part of this history, to turn our eyes toward God the author of our redemption.  
33. Therefore Pilate entered again into the judgement hall, and called jesus, and said unto him: Art thou the king of the jews?  
34. jesus answered him: Sayest thou this of thyself, or have others told thee it of me?  
35. Pilate answered him, Am I a jew? thine own nation and the high priests have delivered thee to me: what hast thou done?  
36. jesus answered, My kingdom is not of this world? If my kingdom were of this world, verily my ministers would strive, that I might not be delivered to the jews, but now my kingdom is not hence.  
33. Therefore he entered in. It is to be thought that there passed many speeches between them, which the Euangeliste concealeth: which we may also easily gather out of the rest. But this Evangelist of ours, standeth principally upon this one point, that Pilate inquired diligently whether CHRIST were brought before the judgement seat justly or unjustly. There could nothing be done in presence of the people without great a do: therefore he went into the judgement hall: and truly his intent is to acquit Christ: but Christ himself offereth himself to be condemned, that he may obey his father. And this is the cause that he maketh so little answer, seeing that he had both a favourable judge, and one that would have given ear unto him willingly, it was no hard matter for him to plead his own cause: but he remembreth to what end he came into the world, and whither he is now called of his father: therefore he holdeth his peace willingly, that he may not escape death.  
Art thou the king of the jews? Pilat would never have moved the question concerning the kingdom, unless the jews had burdened Christ with this crime. And Pilate taketh that which was of all other most odious, to the end that having ended, that he may acquit the party accused. The answer which Christ maketh, tendeth to this end, that there is no colour in that accusation. So that it containeth a refutation made by the way: as if he should say, there is a crime laid to my charge ridiculously: whereof there cannot be the very lest suspicion in me. Pilate seemeth to have taken it grievously, that Christ had demanded why he suspected him. Therefore he upbraideth unto him disdainfully, that what evil soever is, it cometh of his own nation. I (saith he) sit as a judge, they be no strangers, but thine own countrymen, which accuse thee: therefore there is no cause why thou shouldest inwrappe me in your discord: Ye might live quietly for me and the Romans: but ye yourselves are unto yourselves a cause of trouble, part whereof I am enforced to suffer against my will.  
36. My kingdom. He confesseth in these words that he is a king: yet he putteth away and purgeth the slanderous report, so much as was sufficient to prove his innocency. For he denieth that there is any disagreement between his kingdom and the politic order: as if he should say, I am falsely accused, as if I had assayed to trouble or alter somewhat in the public estate, I have preached concerning the kingdom of God: but that is spiritual. Therefore there is no cause why ye should suspect me for an usurper, or one that desireth to attain to a kingdom by ambition or unlawful means. Christ used this defence being 〈…〉 before Pilate: but the same doctrine is profitable for all the godly, 〈◊〉 the end of the world. For if Christ his kingdom were earthly, it should be unstable and subject to falling, because the fashion of this world passeth.  
Now because it is called heavenly, he doth also defend and avouch the perpetuity and continuance thereof. So that if it so fall out, that the whole compass of the earth be weakened, and subverted, our consciences, shall continued nevertheless stable, if so be it they take heed unto christ his kingdom not only amongst movings and shakings, but also amidst horrible ruins and destructions. If we be tyrannously vexed by the wicked, yet our salvation and safety persisteth whole and sound unto us in the kingdom of Christ: which is not subject to the will of men. Finally, sithence the the world rageth continually with continual storms, the kingdom of Christ is separated thence, wherein we must seek for quietness and peace.  
Furthermore, we are taught of what sort the nature of this kingdom is. For if it did make us happy according to the flesh, and did bring us riches, pleasures, and whatsoever is to be wished, for the uses of this present life, it should smell of the earth and the world: but now how miserable soever our estate be to look to, yet perfect felicity remaineth safe for us. We do also learn here, who those be, which appertain unto this kingdom: namely, those who being renewed by the spirit of God, do meditate upon the heavenly life, in holiness and righteousness. Although 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 a place in our minds, as Christ saith also in another place, the kingdom of God is within you, Luke, 17. 21. But to speak properly, the kingdom of God, which dwelleth in us, is as it were a stranger in the world, because the estate thereof is altogether unlike.  
My servants would surely fight. He proveth that he had not ambitiously aspired unto a kingdom, because no man stirreth, no man taketh weapon in hand. For if any private man do usurp unto himself a kingdom, it must needs be that he is aided by seditious persons. There appeareth no such thing in Christ: therefore it followeth that he is no earthly king. But here may a question be moved, whether it be lawful to defend the kingdom of Christ with weapons or no. For, when as the Princes are commanded to kiss the son, Psal. 2. 11. they are not only commanded to submit themselves privately unto his government, but also that they employ all their power, which they have to defend the Church, and maintain godliness. First of all I answer, that they deal disorderly and ignorantly, who deduct this consequence, that the pure worship of God, and the doctrine of the Gospel ought not to be defended with weapons, because Christ is not then defended in his own person, For Christ doth only reason according to this present fact, how frivolous that is, which the jews had slanderously laid to his charge. And secondly, although godly kings do defend Christ's kingdom with the sword, yet this is done some other way then earthly kingdom are wont to be defended. For as the kingdom of Christ is spiritual, so it must be grounded in doctrine and the power of the spirit. In like sort is the edifying thereof finished. For neither the laws and edicts of men, neither yet their penalties do come unto the consciences: yet this letteth not, but that princes may defend the kingdom of Christ accidentally, partly, whilst that they ordain external discipline, partly whilst that they aid the Church against the wicked. But it cometh to pass through the frowardness of the world, that the kingdom of Christ is rather established by the blood of Martyrres, then by the help and aid of weapons.  
37. Therefore Pilate said unto him, art thou then a king? jesus answered him, thou sayest that I am a king. To this end was I borne, and to this end came I into the world, that I may bear witness of the truth, whosoever is of the truth, he heareth my voice.  
38 Pilate saith unto him, what is truth? And when he had said thus, he went out again unto the jews, and said unto them, I find no fault in him.  
39 But ye have a custom, that I should let one lose unto you at Easter: will ye then that I let lose unto you the king of the jews?  
40. Therefore they cried all again, saying, not him, but Barrabas, and Barrabas was a murderer.  
37. Thou sayst that I am. Although Pilate understood already by the former answer, that christ did challenge to himself some kingdom, yet christ affirmeth this self same thing more plainly: & being not content therewith, he addeth an other sentence, which is as it were, a certain sealing of that saying. Whence we gather that the doctrine of the kingdom of Christ is no common doctrine, seeing that he thought it worthy of so great asseveration or avouching. This is a general sentence, I was borne for this cause, that I may bear witness of the truth▪ yet it is especially to be applied unto the circumstance of this place. But the words signify thus much, that this is a natural thing for Christ to speak the truth: and secondly, that he was sent of the father to this end: and that therefore this is his proper office. Wherefore we need not fear lest we be deceived in believing him: forasmuch as it is unpossible for him to teach any thing but that which is true, who hath this office given him by God, and this desire naturally bred in him, to defend the truth.  
Whosoever is of the truth. Christ addeth this, not so much for this cause that he might exhort Pilate (which he knew should be in vain) as also that he might set his doctrine free from the unjust reproaches whereunto it was subject, as if he should have said, this is laid to my charge as a crime, that I have professed myself to be a king: but this is an undoubted truth, which all those receive reverently, and without doubting, whosoever are endowed with right judgement and sound understanding. Although he saith not that those are of the truth which see the truth naturally, but only in as much as they are governed by the spirit of God.  
38 What is truth? Some do think that Pilate inquireth curiously, as profane men are sometimes wont greedily to desire the knowledge of an unknown thing, not knowing in the mean season why they desire this: for this is their only intent and purpose to feed their ears. But I do rather take it that he uttered in these words some loathsomeness. For Pilate thought that he had no small injury done him, in that Christ depriveth him of all knowledge of the truth. Now we see in Pilate the common disease of all men. Although every man's conscience doth bear him witness that he is ignorant, yet there are but a few that can abide to confess it: theereby it, cometh to pass that most men do refuse true doctrine. Afterward the Lord, who is a teacher of the humble, doth punish the proud, as they have deserved by striking them with blindness. From the same pride springeth that loathsomeness, that they do not vouchsafe to submit themselves to learn: because all men do challedge to themselves readiness and quickness of wit. The truth is thought to be a common thing: but on the other side God doth testify that it far exceedeth the capacity of man's mind. The same thing falleth out in other things likewise. The principal points of divinity are concerning the curse of mankind, corrupt nature, mortification of the flesh, newness of life, free reconciliation by that only sacrifice, imputation of righteousness, whereby a sinner is accepted before god, the illumination of the spirit. Because these things are Paradoxes, the common sense of men, doth contemptibly refuse them. Therefore there are but a few which profit rightly in God's school, because there is scarce one amongst ten, that taketh any heed to the first rudiments and principles. And why so, save only because they measure the hidden wisdom of God according to their own sense.  
It appeareth hereby that Pilate spoke scornfully, in that he goth out by & by. In sum, he is angry with Christ, because he boasteth that he bringeth the truth to light which lay hid before. Yet this his indignation declareth that the wicked do never so chourlishly reject the doctrine of the Gospel, but that they are touched with some efficacy thereof. For although Pilate went not so far that he yieldeth and submitteth himself to be taught, yet is he enforced to feel some pricking inwardly.  
39 But ye have a custom. Pilate did always toss this in his mind how he might deliver Christ from death: and seeing that the fury of the people was so great, he kept a mean way, whereby he might pacify their minds which were angry, For he thought that this would be sufficient if Christ being let lose as an evil doer, should suffer reproach always afterward. And therefore he chooseth Barrabas, that by comparing him with Christ he may mitigate the hatred which they had conceived against Christ. For this Barrabas was hated of all men for the cruelty of his offences. For what is more detestable than a murderer? And Luke saith, that he was also guilty of other crimes. In that the jews prefer him before Christ, it cometh to pass through the● singular providence of God. For it was not meet that the son of God should be delivered from death with so shameful a price. Nevertheless he was cast down into extreme ignominy in his death, in that he was crucified between two thieves, when Barrabas was let lose: because he had taken the sins and offences of all men upon him, which could not otherwise be purged. And the glory of his resurrection which followed immediately, caused the death of itself to be a most valiant triumph.  
Furthermore, there was a filthy and gross vice in that custom, that the precedent of Rome did deliver some one wicked person at Easter. This was done to celebrate the holiness of the day, but in very deed it was nothing else but a filthy profaning of the same. For the scripture doth testify that he is a abomination before God which acquitteth the guilty and wicked person. Therefore it is far off that such preposterous pardon should please him. Therefore let us learn by this example, that there is nothing more preposterous then to be desirous to worship God with our own inventions. For so soon as men shall begin to follow their own imaginations, they never make an end, until being fallen into the most extreme dotings, they do manifestly mock God. Therefore the law and rule of God's worship must be fet from his prescript alone.   

Chap. 19  
1 THen Pilate took jesus and scourged him.  
2 And the soldiers plaited a crown of thorn, and put it upon his head: and they put upon him a purple garment▪  
3 And said, hail king of the jews: and they smote him with their fists.  
4. Therefore Pilate went out again, and said unto them, behold I bring him forth unto you, that ye may know that I find no fault in him.  
5. Therefore jesus went forth, bearing a crown of thorns, and a purple garment. Then said he unto them, behold the man.  
6. Therefore when the chief Priests and officers saw him: they cried, saying, crucify him, crucify him.  
7. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.  
Pilat took jesus. Pilate persisteth in his purpose, yet he addeth another reproach to the former: because he hopeth that the jews will be content with this mean chastisement, when Christ shall be scourged with whips. And in that he laboureth so earnestly, and profiteth nothing, we must consider therein the heavenly decree, whereby Christ was appointed unto death. Nevertheless his innocency is oftentimes defended & avouched by the testimony of the judge, to the end we may know that he which was free from all fault himself, is made guilty in our steed, and that he suffereth the punishment, which is due to other men's sins.  
In pilate we have a notable example of a fearful conscience, he acquitteth Christ by his own mouth, and he confesseth that there is no fault in him: yet he punisheth him as if he were guilty: So those men must needs be carried hither and thither, and drawn into contrary and diverse opinions, who have not so much courage as to defend that with inflexible constancy, which is true and right. All of us condemn pilate: nevertheless, it is a shame to say how many the world hath, who are like to Pilate, who do not only whip Christ in his members, but also in his doctrine. Many, to the end they may deliver those from death, which labour for the Gospel, do cause them wickedly to deny Christ: what other thing is this, then to set Christ to be mocked that he may lead an infamous life? Othersome, whiles they gather a few things out of the Gospel, which they can like of, do pull in pieces all the whole Gospel. They think there is some great act done: if a few gross abuses be amended: but it were better that doctrine should be buried for a season, than that it should be thus scourged. For it shall spring again in despite of the devil and all tyrants: but it is of all other the hardest matter to have it restored to the purity thereof, when it hath been once corrupted.  
2. The soldiers plaiting. Questionless this was done at the commandment of pilate, to the end he might put the son of God to rebuke and shame: because he had made himself a king: and that to fulfil the madness of the jews: as if he had been persuaded, that they did lawfully accuse Christ. Yet the wickedness and wantonness of the soldiers doth go beyond the commandment of the judge: like as the wicked so soon as they have any opportunity offered them to do evil, do catch the same greedily.  
The cruelty of this nation was wonderful, whose minds so doleful a spectacle did not move with pity: but God is the governor of all this, that he may reconcile the world unto himself by the death of his son.  
6 Take ye him. He would not deliver Christ into their hands, neither yet suffer them to do unto him what they thought best. He doth only deny that he was their hangmanne: which appeareth by the reason that is added immediately: where he saith, that he findeth no fault in him: as if he should say, that he will never be persuaded to shed innocent blood for their sakes.  
Whereas the Priests and officers alone desire to have him crucified, it appeareth thereby that there was not such fury in the people, save only inasmuch as it was afterward inflamed with these fans.  
7. The jews answered him, we have a law, and according to our law he ought to die: because he hath made himself the son of God.  
8. Therefore when Pilate heard this word, he was the more afraid,  
9 And he entered again into the common hall, and said unto jesus, whence art thou? but jesus gave him no austere.  
10. Then Pylat said, speakest thou not to me? knowest thou not that I have power to crucify thee, and power to lose thee?  
11. jesus answered, Thou shouldest have no power against me, unless it were given thee from above. Therefore he that hath delivered me unto thee, hath the more sin.  
7. We have a law. Their meaning is, that they persecute Christ by law, and not for their pleasure or hatred. For they perceived that Pilate had touched them overtwhartly. They spoke as unto a man that was ignorant of the law: as if he should say, we are permitted to live after our own manner and custom: but our religion doth not suffer any man to vaunt and brag, that he is the son of God. Furthermore, this accusation was not altogether without some cleake and colour: yet they erred greatly in the supposition. The general doctrine was true, that it is not lawful for men to take to themselves any part of that honour, which is due to God, and that they are worthy of death, whosoever should take that themselves, which is proper to God alone: but the cause of the error was in the person of Christ, because they did not indeed consider, what titles the scripture giveth the Messiah: because they might easily thereby gather, that he was the son of God: neither did they also vouchsafe to inquire whether jesus were that Messiah, which was promised of God in times past or no. Therefore we see how they fet a false consequence from a true principle, because they mistake it. By which example we are taught diligently to distinguish between general doctrines and suppositions. For many unskilful and light men, if they have been once deceived with the colour of the truth, they do also reject the very principles of the scripture, which liberty reigneth too much at this day in the world.  
Therefore let us remember that we must so beware of deceits and fallacies, that the principles which are true, may remain perfect, and that the credit of the scripture may not be impaired. Again, we may easily refute the wicked by this means, which cloak evil causes▪ with the testimony of the scripture, and with the principles, which they take thence.  
Like as when the Papists do at this day highly extol the authority of the Church, they bring nothing wherein all the children of God do not agree together. They affirm that the Church is the mother of the faithful, that she is the pillar of truth, that she is to be heard, that she is governed by the spirit of God. We must deny none of all these things: but when as they will pull to themselves what authority soever is due to the Church they do wickedly and with sacrilegious boldness to snatch that which is not their own. For we must consider upon the question, whether they deserve the title of the Church or no. And here they utterly fail. In like sort when they rage furiously against all the godly, they excuse themselves with this cloak and colour, that they are orde●ned to defend the faith and peace of the Church: but when as we look thoroughly into the matter, we see plainly that they mean nothing less, then to defend true doctrine that they are touched with no care less then with the care of peace and concord, but that they fight only to defend their own tyranny. Those men which are content with general principles, and mark not the circumstances, do think that the Papists have good cause to withstand us: but the knowledge of the cause doth easily drive away those smokes wherewith they deceive men.  
8 He was the more afraid. There may be a double meaning gathered out of this place, the first is, that Pilate was afraid lest he should bear the blame if any tumult should have risen, because he had not condemned Christ: the other, that his mind was touched with some religion so soon as he had heard the son of God named. That which followeth in the text confirmeth this second sense, to wit, that he goeth again into the common hall, and asketh Christ, whence he is. For it appeareth thereby that he stood in doubt and was afraid: because he feared the punishment of sacrilege if he should lay hand on the son of God.  
We must note, that when he asketh whence Christ is, he requireth not of his country: but that this is as much as if he should have said: Art thou a man borne in the earth, or some God? Therefore I expound this place thus, that Pilate being smitten with the fear of the power and majesty of God, is brought into a quandary. For he saw on the one side the tumult wax hot, on the other side he was fast bound with religion, lest he should displease God whilst that he endeavoured to escape danger. This example is chief to be noted. Although Christ was so disfigured and ill favoured to behold: yet so soon as Pilate doth once hear the name of God, he is afraid, lest he violate the divine power in a man which was most base and contemptible. If the reverence of God had such force in a profane man, must not those be thrice reprobates who judge at this day merrily, jestingly, & carelessly without any fear, of divine matters? For certainly we are taught by Pilate, that there is a feeling of religion naturally bred in men, which doth not suffer them to run headlong boldly whither soever they will, when they have divine matters in hand.  
Therefore have I said that they are cast into a reprobate sense, who are no more moved with the majesty of God when they handle the doctrine of the scripture: then if they did dispute about the shadow of an Ass. Yet shall they at length perceive to their destruction, how reverent the name of God is, which they mock at this day so contemptuously, yea so reproachfully. It is an horrible thing to utter how proudly and cruelly the Papists do condemn the plain and evident truth of God, and how they shed innocent blood. Whence I pray you cometh such drunken dullness, save only because they do not remember that they have any thing to do with God.  
9 But jesus gave him no answer. In that Christ answereth not, it ought not to seem to be any absurd thing, if sobeit we remember that which I said before, that he stood not before Pilate to plead his cause (as persons arraigned are wont to do, who are desiroure to be acquitted) but rather to suffer judgement. For it was meet that he should be condemned, seeing that he had taken our person upon him, This is the reason why he abstained from defending himself: And yet Christ's silence disagreeth not with the saying of Paul. 1. Tim. 6. 13. Where he saith, remember that Christ under Pontius Pilate witnessed a good confession. For he had defended the credit of the Gospel so much as was sufficient, neither was his death any thing else but a feeling of the doctrine which he had taught. Therefore Christ did not fail to make a lawful confession, but he held his peace when he was to crave that he might be acquitted. Moreover, it was to be feared lest Pilate should acquit jesus as one of the feigned Gods: likeas Tiberius would have reckoned him amongst the Roman Gods. Therefore Christ doth for good causes refuse this foolish superstition by holding his peace.  
10 Knowest thou not that I have power? Hereby it appeareth that that fear wherewith Pilate was moved of a sudden did soon vanish away and that it had no lively roots. For having now forgotten his fear he breaketh out into proud and fierce contempt of God. For he threateneth Christ as if there were no judge in heaven. But this must needs befall profane men always, that shaking off all fear of God they do by and by return unto their old nature again. Whence we gather that the heart of man is not without cause called deceitful, jere. 17. 9 For although there be some fear of God resident there, yet there breaketh out also more ungodliness: Therefore whosoever is not regenerate with the spirit of God, although he make some show that he reverenceth and feareth his power and majesty for a season, he shall shortly declare by his contrary deeds that this was but a feigned fear.  
Now we see in Pilate an image of a proud man, whom his own ambition maketh mad. For whilst that he will extol his power, he depriveth himself of the praise and fame of justice. He confesseth that Christ is innocent: therefore he maketh himself like to a murderer whilst that he braggeth that he hath power to put him to death. Wicked consciences must needs rage's after this sort, where faith and the true knowledge of God do not reign, and divers affections of the flesh must needs strive amongst themselves there. God doth notably avenge himself by this means of man's pride when they pass their bounds, that they may usurp to themselves infinite power: condemning themselves of their own accord of unrighteousness, they slander and put themselves to great rebuke. Wherefore no blindness is comparable to the blindness of pride, and it is no marvel, seeing that it sealeth the revenging hand of God, against which it runneth headlong. Wherefore let us remember that we must not rashly triumph in vain boastings, lest we be ridiculous: especially let those who are placed in high degree moderate themselves: neither let them be ashamed to submit themselves unto God, and to be subject to his laws.  
11. Thou shouldest have no power. Some do expound it generally, that there is nothing done in the world without God's permission: as if christ should say, that Pilate, who thinketh that he can do all things, shall notwithstanding do no more, than God will permit. This is a true opinion, that this world is governed by the will of God: and that howsoever the wicked go about all things, yet can they not move one singer without the moderation of the secret power of God: but those men think better (in my judgement) who restrain this place unto the office of the magistrate. For Christ correcteth in these words the foolish arrogancy of Pilate, because he extolleth himself, as if his power were not of God: as if he should have said: Thou takest all things to thyself, as if thou shouldest not once give an account to GOD, but thou art not made a judge without his providence: think therefore that his heavenly seat and throne is higher than thine. There can no fit admonition be invented to beat down their outrage, who govern other men, lest they abuse their authority. The father thinketh that he may do to his children whatsoever he will, the husband to the wife, the master to the servants, the prince to the people: until they have respect unto God, who would have them governed with a certain law.  
Therefore he that delivered. They think that the jews are made guilty of a greater fault than Pilate: because they rage against a just man with wicked hatred and unfaithful wickedness, and that they being but private men, and those which have no lawful government. But I think otherwise, that their crime is made more grievous, and less excusable by this circumstance: because they enforce the government ordained by God to serve for their pleasure. For it is great sacrilege to abuse the holy ordinance of God unto all manner of wickedness. That murder is justly to be detested, who slayeth the miserable traveler with his own hand: but he that putteth the innocent to death under colour of judgement, he is more wicked. But he doth not amplify their fault, that he may mitigate pilate's: neither doth he compare him with them, but he doth rather make them all guilty of one crime, because they do all pollute the holy power. There is this difference only, that he hitteth the jews directly: but he toucheth Pilate by the way, because he is obedient unto their will and pleasure.  
12. After that, Pilate sought to lose him. But the jews cried, saying: if thou let this man lose, thou art not Caesar's friend, whosoever maketh himself a king, he speaketh against Caesar.  
13. Therefore, when Pilate heard this word, he brought jesus forth, and sat down in the judgement seat, in a place which is called the pavement, and in Hebrew Gabbutha.  
14. And it was the preparation of the passover about the sixth hour: and he said unto the jews, behold your king.  
15 But they cried, away with him, away with him, crucify him. Pilate saith unto them, shall I crucify your king? The Priests answered, we have no king but Caesar.  
16 Then delivered he him unto them, that he might be crucified. And they took jesus, and lead him away.  
12 Pilate demanded of him. Although Pilate doth not behave himself courageously, and is ruled rather with ambition, then with desire of justice, and therefore wavereth miserably: yet his modesty is to be commended, in that being sharply reprehended by Christ, he is not angry: yea he is more inclined to deliver him. He is a judge, and yet he suffereth the party arraigned to be his judge. There shall scarce one be found amongst an hundredth, that can so patiently suffer himself to be rated and chidden by his equal.  
Thou art not Caesar's friend. They wrist out of Pilate by threatenings, to have him 〈◊〉 condemn Christ, for they could object unto him no more odious thing, neither could they make him more afraid by any means, than when they cause him to be suspected of unfaithful dealing with Caesar. Thou (say they) declarest that thou carest not for Caesar's Empire and government, if thou lose him who hath endeavoured to trouble all things. This wickedness did at length discourage Pilate, who was only shaken before with violent cryings. And it is not without good cause that the Evangelist proceedeth so diligently in these circumstances: because it is very convenient for us to know that Christ was not condemned by Pilate before he was thrice or four times acquitted by his mouth: that we may thereby gather that he was not condemned for his own cause, but for our sins. We may also gather thence how willing he was to suffer death, who did not pass for using that prone affection of the judge toward him. And truly this obedience caused his death to be a sacrifice of a sweet savour to purge all sins.  
13. He sat down in the judgement seat. Hear we see how diversly Pilate was drawn, as if one stage player should play two parts. He ascendeth into the judgement seat, that he may adjudge Christ to be punished after a solemn manner. Nevertheless, he showeth manifestly that he doth this against his will and conscience. He calleth Christ a king ta●ntingly, signifying that that was but a frivolous slander wherewith the jews burdened him, or to the end he may stay their fury, he telleth them that this would turn to the reproach of all the whole nation, if this rumour shall be spread abroad, that they had condemned any man for desiring the kingdom ambitiously. When as the Evangelist saith, that the place was called in Hebrew Gabbatha, he meaneth the Chaldean or the Assyrian tongue, which was then commonly used. Therefore it was meet that Christ should have been condemned out of an high place, that he himself being the highest judge, may acquit us when he cometh from heaven at the last day.  
14. About the sixth hour. The Evangelists seem to be diverse, and not to agree in nothing the time. The other three say, that it was dark from the sixth hour, when as Christ did hang upon the Crosse. Mark doth also plainly express that it was the third hour, when judgement was given upon him. Yet we may easily answer. It appeareth sufficiently by other places, that the day was then divided into four parts: as the night had also four watches. Hereby it came to pass that the Evangelists do sometimes assign unto every day only four hours, and do extend every hour into three: in the mean season they adjoin the space of one hour, which draweth toward the end, unto the next. According to this account john saith that Christ was condemned about the sixth hour: because the time of the day drew toward the sixth hour or the second part of the day. Hence do we gather, that Christ was crucified at the sixth hour, or thereabout: for the place was nigh to the City, as he will declare shortly after. Between the sixth hour and the ninth began the darkness, which continued until the ninth, when Christ died.  
15. We have no king. In this place horrible fury showeth itself, in that the Priests, who ought to have been exercised in the law, do reject the Messiah, in whom the whole salvation of the people was included, upon whom all the promises did depend, in whom all religion was grounded. Certainly, they despoil themselves of the grace of God, and of all good things, by rejecting Christ. Therefore we see with what great madness they were taken. Let us feign that Christ was not Christ: yet have they no excuse, because they acknowledge no king save Caesar. For first of all, they fall away from the spiritual kingdom of God. Secondly, they prefer the tyranny of the Roman Empire, which they did most of all detest, before a just government, which God had promised. So the wicked, to the end they may fly from Christ, do not only deprive themselves of eternal life, but do bring upon themselves all manner of miseries: and on the contrary, it is the only felicity of the godly to be under Christ his kingdom, whether they be subject to a just & lawful government, according to the flesh, or they be oppressed of tyrants.  
16. He delivered him unto them. Their importunity enforced Pilate to deliver Christ: and this was not done as in a tumult, but he was solemnly condemned: because there were two thieves condemned to be crucified with him, when their cause was known. But john useth this word to the end he may the better prove that Christ was given unto the cruelty of the people, which could not be pacified, who was convicted and found guilty of no offence.  
17. And bearing his Cross be went out into the place which is called of a Skull, and in Hebrew Golgotha.  
18. Where they crucified him, and two other with him, the one on the one side, and the other on the other, and jesus in the middle.  
19 And Pilate wrote also a Title, and put it upon the Cross, and the writing was JESUS OF NAZARETH KING OF THE Jews.  
20. Therefore many of the jews read this Title: because the place was nigh to the City, where jesus was crucified. And it was written in Hebrew, Greek and Latin.  
21. Therefore the Priests of the jews said unto Pilate, writ not King of the jews: but that he said, I am King of the jews.  
22. Pilate answered, That which I have written I have written.  
17. He went out into a place. The circumstances which are noted in this place, are of great force, not only for the certainty of the history, but also to edify our faith. We must seek righteousness in the satisfaction made by Christ. Therefore, to the end he might prove that he was a satisfaction and sacrifice for our sins, he would both be carried out of the city, and also hanged upon the tree. For the sacrifices, whose blood was shed for sins, were wont to be carried without the tents, according to the commandment of the law, Exodus 29. 14. Leviticus 4. 12. and the same law pronounceth him accursed, whosoever hangeth upon the tree, Deuteronomie 21. 23. Both things were fulfilled in Christ, so that we may be fully assured, that our sins are purged by the sacrifice of his death: that he was subject to the curse, that he might redeem us from the curse of the law, Galathians 3. 13. that he was made sin, that we may be in him the righteousness of God, 2. Corrinthians 5. 21. that he was brought without the City, that he might take away our filthiness which was laid upon him, Hebrews 13. 12. To the same end tendeth that which followeth concerning the thieves. For as if the cruelty of the punishment were not sufficient of itself, he is hanged between two thieves, as if he were not some one of the number of other men, but of all other the most wicked and detestable. For we must always remember that the wicked hangmennes which crucified Christ, did nothing but that which was decreed by the hand and council of God. For God did not lay open his son to their will and pleasure: but he would have him offered up like a sacrifice to himself, according to his own will and mind. And if so be it the counsel of God wanted not good reason in all those things, which he would have his son suffer, we must well ponder both the greatness and grievousness of his wrath conceived against sin, and also the infinite greatness of his goodness toward us. The guiltiness of us all could by no other means be purged, unless the son of God should be made a sacrifice for us.  
We see how he was driven into an execrable place, being polluted as it were with an huge heap of sins, that he may appear accursed there before God and men. We are too dull certainly, unless we see clearly in this glass, how greatly GOD abhorreth sins: and we are more than stony, unless we tremble and quake at such a judgement of his. And whilst that on the other side GOD doth testify that our salvation was so dear unto himself, that he spared not his only begotten son, what abundant greatness of his goodness and grace do we see there? Therefore whosoever shall well weigh the cause of Christ's death, together with the fruit which we reap thereby; the doctrine of the cross shall not be unto them either foolishness, as to the Grecians, or a stone of stumbling, as to the jews, 1. Cor. 1. 23. but rather an unestimable token and pledge both of God's power & wisdom, & righteousness and goodness. When john saith that the place was called Golgotha, he taketh it either from the Chaldean or else from the Assyrian tongue. The name is derived of Galgal, that is, of rolling: because the skull is round like a ball or bowl.  
19 And he wrote a title. The Evangelist maketh mention of a fact of Pilate, worthy to be spoken of, after that he had given sentence. It was peradventure an usual thing to set up titles when evil doers were punished, that the cause of their punishment might be known, for an example unto all men: but this is an extraordinary thing in Christ, that the title is set over his head without reproach. For it was pilate's intent, to the end he might be avenged of the jews by the way, who with their frowardness had caused him unjustly to punish an innocent man, to condemn the whole nation in the person of Christ. He is so far from defaming Christ for any fault of his own. But the providence of God had respect unto a far higher thing, which directed Pilate his style. It came not into pilate's mind to praise Christ, as the author of salvation, and a Nazaret of God, and the king of the elect people: yet God did indite this praise of the Gospel unto him, not knowing what he should write. By the same secret motion of the spirit came it to pass, that he should publish the title in three languages. For it is not to be thought that this was a common use: but the Lord declared by this preparative that the time was now at hand, when his sons name should be known every where.  
21. Therefore the priests said unto Pilate. They perceive that they were spitefully touched: and therefore they desired to have the title changed, that it might only burden Christ, without defaming the nation. But in the mean season they do not dissemble, with how great hatred of the truth they were infected, seeing they cannot abide the least title thereof. Satan doth always so prick forward his ministers, that they may endeavour either to extinguish, or at least with their darkness to choke the light of God, so soon as it appeareth but a little. The constancy of Pilate is to be attributed to God's providence. For it is to be doubted, but that they assayed and tempted his mind diverse ways. Therefore we may know that it was holden by God, that it might remain constant. Pilate yielded not unto the prayers of the priests, neither did he suffer himself to be corrupted by them: but God did testify by his mouth, how stable his sons kingdom is. But and if there was greater strength and firmness of the kingdom of Christ showed in pilate's writing, then that it could be shaken with the endeavours of the enemies, what must we think of the testimonies of the prophets, whose hands and mouths God hath sanctified to himself? And also Pilate his example putteth us in mind of our duty, that we be constant in defending the truth. The profane man doth not call back that which he wrote truly concerning Christ, though unadvisedly: therefore what a shame is it, if we being terrified either with threatenings or dangers, we depart from the profession of that doctrine, which God hath sealed in our hearts by his spirit?  
Furthermore, we must note how detestable the papistical tyranny is, which driveth away the common people from reading the Gospel and all the whole scriptures. Pilate being a reprobate, and otherwise an instrument of Satan, was yet by secret inspiration appointed to be a preacher of the Gospel, that he might publish a brief sum thereof in three languages. Therefore what account ought we to make of those men, who study so much as in them lieth to suppress the knowledge thereof, when they prove themselves to be worse than Pilate.  
23. Therefore when the soldiers had crucified Christ, they took his garments, and made four parts, (to every soldier a part) and his coat. The coat was without seam, woven from the top throughout.  
24. Therefore they said amongst themselves, let us not cut it, but let us cast lots for it, who shall have it: that the scripture might be fulfilled, saying: they parted my garments to themselves, and on my ceate did they cast lets. And these things did the soldiers.  
23. Therefore the soldiers. There is mention made likewise in the other Evangelists of the dividing of Christ's garments amongst the soldiers. There were four soldiers, which parted the residue of his raiment amongst them. The coat which was without seam remained, which sithence it could not be divided, they did cast lots upon the same. To the end the Evangelists may retain our minds in considering the intent and purpose of God, they teach that the scripture was also fulfilled even in this point. notwithstanding it seemeth that the place which they bring out of the Psa. 22. 19 is applied unto this present matter out of season. For seeing that David complaineth in that place, that he was a prey unto his enemies, he comprehendeth metaphorically under the word Garments, all that he had: as if he should briefly say that he was spoiled & rob by the wicked, which figure whilst the Evangelists do neglect, they depart from the natural sense. But we must first of all understand, that the Psalm must not be restrained unto David, as it appeareth by many sentences, and especially by that clause, where it is said: I will praise thy name amongst the Gentiles: which must needs be expounded of Christ. And now it is no marvel, if that were more darkly shadowed in David, which appeareth more plainly in Christ: to wit, how much more excellent the truth ought to be, than the figure thereof. Furthermore, let us know that Christ was stripped out of his clothes, that he might clothe us with his righteousness: that his naked body was laid open to the reproaches of men, that we may appear with glory before God's judgement seat. whereas some do wrest this place allegorically unto the scripture, which the heretics pull in pieces, it is too much racked. I do not mislike the comparison: that like as the profane soldiers did once divide Christ his garments, so at this day perverse men do pull in pieces with strange inventions the scripture, wherewith Christ is clothed, that we may see him. But we must in no case suffer the wickedness of the Papists, which is joined with the horrible blasphemy of God. They say that the Heretics do pull the scripture in pieces: but the coat, that is, the Church remaineth whole and sound: to the end they may prove (rejecting the authority of the scripture) that the unity of the faith consisteth in the only title of the Church. As if the unity of the Church were grounded any where else, save only in the faith of the scripture. Therefore when as they pull faith from the scripture, that it may be subject to the Church alone, they do not now despoil Christ by such a divorcement, but they pull in pieces his body by cruel sacrilege. Although we grant unto them, that the coat which was without seam was a sign & figure of the Church, yet shall they not obtain that, which they hunt after: because it shall remain that they prove that the Church is with them, whereof they show no token at all.  
25 And there stood beside the cross of jesus, his mother, and his mother's sister, Marry the daughter of Cleopas, and Mary Magdalen.  
26 Therefore when jesus had seen his mother, and the disciple standing by whom he loved, he said unto his mother, woman, behold thy son.  
27 Then said he to the disciple, behold thy mother, And from that hour, the disciple took her home unto him.  
25. And there stood. The Evangelist telleth here by the way that Christ did so obey God the father, that he did not neglect the duty of human godliness toward his mother. He forgot himself and all things, so far forth as it was necessary for him to obey his father: but when he had done thus, he would not omit the duty which he did owe unto his mother. And hereby we learn how we must obey God and men. It falleth out oftentimes that when God calleth us any whither, our parents, wife, or children, do call us unto the contrary: so that we cannot satisfy them altogether. If we make men equal with God, we deal wickedly. Therefore we must prefer God's commandment, we must prefer his honour and worship: afterward we must give men their right so far forth as it shallbe lawful for us. Neither do the commandments of the first and second Table of the law ever disagree, as it appeareth at the first sight: but we must beeginne with God's worship, afterward we must give men the lower place. To which end these sentences tend: he that shall not hate father and mother for me, he is not worthy of me, Math. 10. 37. Luke 14. 26. Therefore we must so obey men, that they do not hinder us and keep us back from worshipping and obeying God. When we have obeyed GOD, then shall we think rightly and orderly upon our parents, wife, and children. As Christ taketh care for his mother, but being upon the cross, whereunto he was called by the decree of his father. But if we weigh the circumstance of the place and time, the godliness which Christ showed towards his mother, was wonderful. I omit the extreme torments of his body, I omit his rebukes: but although horrible blasphemies against God did make him wonderful sorrowful, and he did suffer an horrible conflict with eternal death and the devil, yet none of all these things doth hinder him from being careful for his mother. We may likewise gather out of this place what honour that is which God commandeth us to give to our parents in the law. When as Christ committeth the charge of his mother to the disciple, he delivereth her unto him to be nourished and cared for. Therefore it followeth that honour due to parents, consisteth not in the ceremony, but in all necessary duties. Now we must on the other side consider the faith of the women. This was no small affection of love, that they followed Christ even unto the cross: but unless they had been furnished with faith, they could never have been present at such a spectacle. As touching john himself, we gather that his faith was so choked for a short time, that yet notwithstanding it was not altogether choked. Now let us be ashamed if the horror of the cross do keep us back from following Christ, seeing that the glory of the resurrection is before our eyes whereas the women saw nothing but ignomony and a curse.  
He calleth her Mary, either the wife or daughter of Cleopas. I like this latter better. He saith that she was sister to the mother of jesus, according to the Hebrew phrase, which containeth all kinsfolks under the word Brethrens. We see that Mary Magdalen was not in vain delivered from the seven devils, which showed herself such a faithful disciple of Christ even until the end.  
26. Woman, behold thy son. As if he should say, I cannot hereafter be conversant upon earth, that I may do to thee the duty of a Son. Therefore I put this man in my place, that he may take upon him mine office. He meaneth the self same thing, when he saith unto john, Beheld thy mother. For he commandeth him to take her for his mother, and that he should be as careful for her, as for his own mother. In that he saith, woman, and not mother, some think that he did it for this cause, least he should wound her mind more deeply with sorrow, which I do not reject.  
But an other conjecture is no less probable, that Christ meant to show that so soon as he had finished the course of his human life, he put off that condition, under which he had lived, and that he entereth into the heavenly kingdom, where he may command men and Angels. For we know that Christ was always wont to call back the faithful from beholding the flesh: and he ought especially to have done this in his death.  
27. The disciple took her. It is a sign of the obedience of the disciple toward his master, in that john obeyeth Christ's commandment. It doth also appear hereby that the Apostles had their families: because john could not lodge Christ's mother, neither have her in house with him, unless he had had an house and some trade and manner of living. Wherefore they dote, which think that the Apostles came naked and empty unto Christ, having left their substance. And they dote too too foolishly, who think that perfection consisteth in begging.  
28 After this, when jesus knew that all things were fulfilled, that the scripture might be fulfilled, he saith, I am a thirst.  
29. Furthermore, there stood there a vessel full of vinegar. And they compassed a spong, being full of vinegar with Isope, and they put it to his mouth.  
30. Therefore when jesus had taken th● vinegar, he said, it is finished. And bowing his head, he gave up the Ghost.  
28. When jesus knew. john omitteth many things purposely, which the other three set down: he describeth now the last act, wherein there was a great weight. When as he saith, that there stood a vessel there, he speaketh as of an usual thing: and I think that it was a kind of potion made to hasten death, when as miserable men had been tormented long enough. Christ doth not call for drink, until all things were fulfilled, whereby he declared his infinite love toward us, and his unestimable desire of our salvation. It cannot be sufficiently in words expressed, what bitter pains he suffered: yet did he not desire to deliver himself until God's judgement was satisfied, and the purging of our sins was perfect.  
But how saith he, that all things were fulfilled, seeing that the principal point was as yet wanting, to wit, death itself? And again, doth not his resurrection make to the fulfilling of our salvation? I answer that john doth comprehended those things which should follow immediately. Christ was not as yet dead, he was not yet risen again: but he saw nothing which could hinder him from dying and rising again. And so he instructeth us by his example unto perfect obedience: that it may not be grievous or troublesome to us to live at his pleasure, although we must languish in the midst of great sorrows and pains.  
That the scripture might be fulfilled. We may easily gather out of the other Evangelists, that the place is cited out of Psal. 69. 22, They gave me gall to eat, and in my thirst they gave me vinegar to drink. This speech is metaphorical whereby David signifieth that they did not only deny to help him at his need, but also that his miseries were cruelly doubled. But there is no absurdity in this, if that were more plainly revealed in Christ, which was slightly shadowed in David. For we do hereby plainly see what difference there is between the truth and the figures, whenas those things appear plainly, and as it were perfectly in Christ, which David suffered only figuratively. Therefore to the end Christ might declare that it was he whose person David did represent, he would drink vinegar, and that for the confirmation of our faith. They which forge an allegorical sense in this word thirst, desire rather to show some subtlety then truly to edify. And the Evangelist doth plainly refute those, who saith that Christ called for vinegar, seeing that he made haste to die, When as he saith that the sponge was compassed about with Isop, understand that it was fastened upon a bat that it might be put to Christ's mouth.  
30 It is finished. He repeateth the same word which he used of late. But this saying of Christ is especially to be remembered: because he teacheth that the whole accomplishing of our salvation and all the parts thereof are contained in his death. We have already said that the resurrection is not separated from his death: it is only Christ his intent to retain our faith in himself alone, lest it wander and turn hither and thither. Therefore this is the sense, that whatsoever maketh unto the salvation of men, it consisteth in Christ, and is no where else to be sought: or that (which is all one) that the perfection of salvation is included in him. And there is comprehended under this a secret opposition: because Christ setteth his death against all the old sacrifices and figures, as if he should say, whatsoever was used under the law, it was nothing worth of itself, to pacify God's wrath, to purchase righteousness to purge sins.  
Now at length there is true salvation given to the world: unto this doctrine is annexed the abrogation of all the rites of the law. For it were an unmeet thing to follow the shadows sithence that we have the body of Christ. And if sobeit we stay ourselves upon this voice of Christ, we must be contented with his death alone unto salvation, neither is it lawful for us to set any helps from any other. But the whole religion of Papistry tendeth to this end that men may invent to themselves innumerable means to purchase salvation. Whence we gather that it overfloweth with abominable sacrileges. The abomination of the Mass is principally condemned by this voice of Christ. It was mere that the sacrifices of the law should cease, when as the salvation of men was finished by the only sacrifice of the death of Christ: therefore what authority will the Papists say they had to erect a new sacrifice, which might reconcile God unto men? They object that it is no new sacrifice, but that self same which Christ offered. But we may easily refute them, that they have no commandment to offer: and secondly, that when Christ had ended one oblation, he pronounceth from off the cross, that the whole is finished. Therefore they are more than forgers and falsifiers, which corrupt and violate traitorously the Testament sealed with the holy blood of the son God.  
He gave up the ghost. All the Evangelists do diligently express the death of Christ: and that not without cause. For we have hope of life hence: hence have we also safe boasting against death, in that the son of God suffered the same in our steed, and by striving with the same did get the victory. And we must note the phrase which john useth: whereby we are taught, that all the godly which die with Christ do commit their souls to God to keep, who is faithful and will not suffer that to perish which he hath taken to keep. There is this difference between the death of the children of God and the reprobate, that the wicked do rashly breathe out their souls: but the children of God do commit them to God's tuition as some precious thing, which he will keep faithfully until the day of the resurrection. This word Ghost is taken in this place for the immortal soul as it appeareth sufficiently.  
31 The jews then (because it was the preparation, that the bodies should not remain upon the cross on the Sabbath day, and it was a great day of that Sabbath) besought Pilate that their legs might be broken and that they might be taken down.  
32 Therefore the soldiers came, and they broke the legs of the first and of the other which was crucified with him.  
33 And when they came unto jesus, after that they saw that he was already dead, they broke not his legs.  
34 But one of the soldiers opened his side with a spear, and straightway there came out blood and water.  
35 And he that saw it bare witness, and his witness is true, and he knoweth that he speaketh the truth that ye may believe.  
36 And these things were 〈◊〉, that the scripture might be fulfilled, ye shall not break a bone of him.  
37 And again another scripture saith, they shall see him whom they have thrust through.  
31 Because it was the preparation. This narration is also of force to edify faith. First, because it showeth that that was fulfilled in Christee person which was foretold in the scriptures: and secondly, because it containeth a mystery of great importance. The Evangelist saith, that the jews requested to have the bodies taken down from the cross. That was commanded in the law of God: but the jews (as hypocrites are wont to do) taking heed only to small things, pass over most great and horrible sins without any stop or stay. For to the end they may keep their Sabbath religiously, they are careful for the external pollution only: in the mean while they do not consider what an heinous offence it was to put an innocent to death. So we saw a little before that they entered not into the common hall, lest they should pollute themselves, whereas their ungodliness did pollute the whole country. Nevertheless the Lord bringeth that to pass by them, which was very profitable for our salvation, that the body of Christ remaineth marvelously untouched, and that blood and water do spring out of his side.  
It was a great day of that Sabbath. The more common reading is: That day was a great day: yet this which I have put in, is used in many old and allowed copies: Let the Readers choose which they will. If you read it ekeincu in the genitive case, you must take the Sabbath for the week itself, as if the Evangelist had said, that the holy day of that week was most famous in respect of the passover. And the Evangelist speaketh of the next day, which began at the Sun setting: wherefore it was a greater matter of conscience to let the bodies hang. But if we had rather read it in the nominative case, that was a great day, the sense shall come all to one end, as touching the sum of the matter: the variety shallbe only in the words, to wit, that the Easter made that Sabbath more holy.  
33 And when they were come unto jesus. In that having broken the legs of the two thieves they find jesus dead, and therefore they touched not his body, there appeareth an extraordinary work of God's providence therein. Some profane men will say that it cometh to pass naturally that one man dieth sooner than another: but he that shall weigh the whole course of the history, he shallbe enforced to ascribe it unto the hidden counsel of God, that death which came sooner than all men would have thought, did exempt Christ from having his legs broke.  
34 But one of the soldiers with a spe●●e. In that his side was thrust through with a spear, it was done to prove his death: but God respected a far higher thing, as we shall see by and by. That is but a childish surmise and invention of the Papists, who make this soldier that had the spear longs, feigning that it was the proper name of a man: and to the end they might make up the lie they say that the soldier was blind before, and that so soon as he had received his sight he believed: therefore they did canonize him amongst the saints. Seeing that their prayers do lean unto such patrons, so often as they call upon God, I pray you what can they ever obtain? But whosoever they be which despice Christ and seek succour at the hands of Saints, they are worthy to be carried away by the Devil unto night spirits and hobgoblins.  
There came out blood and water. Some men were deceived in feigning a miracle here. For it is a natural thing: for when blood is congealed it is made like unto water having lost his readiness. It is also a thing well known that there is water within a thin skin which is nigh to the midriste. And they were deceived because the Evangelist urgeth this so diligently that there came out water & blood, as if he did show some strange thing and something which is contrary to the order of nature. But he intended another thing, to wit, that he might apply his narration to the testimonies of scripture, which he addeth by and by: & chief that the faithful might thence gather that which he teacheth else where, to wit, that Christ came with water and blood: by which words he signifieth, that he brought him the true purgation of sins, and the true washing. For the forgiveness of sins, and righteousness and purity of the soul were figured in the law by these two signs, sacrifices and washings. In sacrifices blood did purge sins, and was the price to pacify God's wrath withal: washings were testimonies of true purity, and remedies to purge uncleanness and to wash away the filthiness of the flesh. Lest faith should abide any longer in these elements, john testifieth in the sith chapter of his Epistle, that the fulfilling of both these graces is in Christ: and here he bringeth forth a visible sign of that thing. To the same end serve the sacraments which Christ hath left unto his Church. For the purging & purity of the soul which consisteth in newness of life, is showed unto us in baptism: and the supper is as a pledge of the purging which is finished. But they differ much from the figures of the old law: because they offer Christ as being present, whom the figures of the law did show to be far off as yet. Wherefore I do not mislike that which Augustine writeth, that our sacraments flowed out of Christ's side: for we are then washed from our filthiness indeed, and we are renewed into an holy life, then do we li●e before God being redeemed from death, and delivered from guiltiness, when as Baptism and the holy Supper do bring us unto Christ's side, that we may draw thence by faith as out of a fountain, that which they represent.  
36 Ye shall not break a bone. This testimony is fet out of the twelfth of Exodus. 46. and Num. 9 12. where Moses entreateth of the paschal lamb▪ And john taketh that for a thing which all men do grant, that that lamb is a sign of that true and only sacrifice, whereby the church was to be redeemed. Neither doth that any whit hinder that it was offered in the remembrance of the redemption which was already past▪ For God would have that benefit so remembered, that it might promise the spiritual deliverance of the Church in time to come. Wherefore 1. Cor. 5. 7. Paul doth also apply unto Christ without doubting that form of eating the lamb which Moses prescribeth. And by this proportion and similitude doth our faith gather no small fruit: because it beholdeth in the ceremonies of the law, the salvation exhibited in Christ. And to this end tendeth john his drift, that Christ was not only the true pledge, but also the price of our redemption: because we see that fulfilled in him which was showed in times passed to the old people under the figure of the passover. Whereby the jews are also taught that they must seek the substance of all things in Christ, which the law prefigured but performed not in deed.  
37 They shall see him whom they have thrust through. They wrest this place too violently, who go about to expound it of Christ according to the letter. Neither doth the Evangelist cite it to this end: but rather that he may show that Christ is that God who complained in times passed by Zacharie. 12. 10. that the jews did thrust through his breast.  
And God speaketh in that place after the manner of men, signifying that he is wounded with the wickedness of the people, and especially with the obstinate contempt of his word, as it is a deadly wound in man whose heart is thrust through. As he sayeth in another place, that his spirit is heavy, Mat. 26. 38. Now, because Christ is God, revealed in the flesh, john sayeth that that was fulfilled openly in his visible flesh, which his divine majesty suffered of the jews, in such sort as it could sufter. Not that God is subject to the injuries of men, or that the external blasphemies and reproaches uttered against him, do come unto him: but because he meant to express of how great sacrilege the ungodliness of men is guilty, whilst that it lifteth up itself unto heaven stubbornly. And john doth for good causes ascribe that unto the jews, which was done by the hand of a soldier of Rome: like as they are said in an other place to have crucified the son of GOD, although they touched not his body with one finger. Now the question is, whether God promiseth repentance unto the jews unto salvation, or he threateneth that he will come as a revenger? Whilst that I weigh the place diligently, I think that it comprehendeth both: to wit, that God shall at length gather unto salvation the relics of the lost and desperate nation▪ and he shall show unto the contemners by his horrible vengeance, with whom they had to deal. For we know that they were wont no less boldly to mock the Prophets, then if they had babbled without any commandment of God. God sayeth that they shall not escape unpunished for this: because he will at length defend his own cause.  
38. And after these things joseph of Aramathia (who was jesus his disciple, but secretly for fear of the jews) besought Pilate that he might take down the body of jesus, and Pilate suffered him. The ref●re he came and took down the body of jesus.  
39 And Nicodemus came also (who came unto jesus first by night) bringing a mixture of Myrrh and Al●es, about an hundred pound weight.  
40. Therefore they took the body of jesus, and they wound it in linen clothes with the odours, as the manner of the jews is to bury.  
41. And there was in the place where he was crucified, a garden: and in the garden a new tomb, wherein was never man laid.  
42. There then laid they jesus, because of the preparation of the jews, for the sepulchre was nigh at hand.  
38. joseph besought Pilate. john setteth down now by whom, in what place, how honourably Christ was buried. john nameth two, which buried Christ, joseph and Nichodemus: the former whereof desired Pilate to give him the body of the dead, which should otherwise have been left to the pleasure of the soldiers. matthew affirmeth that he was rich, and Luke sayeth that he was a counsellor, that is of the order of the Senators. And we saw that Nichodemus was had in great reputation amongst his: and we may also easily gather that he was rich, by the great cost which he bestowed in bringing the mixture. Therefore their richesses hindered them hitherto from giving their name to Christ, and they might no less have hindered them hereafter from taking upon them so odious and infamous a profession. The Evangelist sayeth expressly, that joseph was kept back by fear, from professing that he was a disciple of Christ. But he repeateth that concerning Nichodemus, which we had before, that he came unto jesus secretly and by night. Therefore whence had they such Heroical fortitude of a sudden, that they come abroad in extreme despair? I omit the manifest danger which they must of necessity have incurred. But this is a great matter, that they were not afraid to take upon them continual war with their nation.  
Therefore it is certain that it came to pass through the heavenly motion, that they who gave not due honour unto Christ so long as he lived, do run unto his carcase being dead. They bring their odours to embalm Christ's body: but they would never have done this, unless they had felt the savour of his death. Whereby it appeareth how truly Christ said: That unless a wheat corn die, it remaineth alone, but after that it is dead it bringeth forth fruit abundantly, before 12. 24. for we have a most manifest testimony in this place, that his death was more lively than his life. And the sweetness of the smell which the death of Christ breathed out into the minds of these two men, was of so great force, that it did easily extinguish all the affections of the flesh. So long as the love of richesses and ambition reigned in them, the grace of Christ was unto them unsavoury: but now all the whole world beginneth to be unto them unsavoury. But let us know that there is prescribed unto us in the example of them, what we own unto Christ. These two, to the end they might show some token of their faith, carried the body of Christ constantly, though not without great danger, unto the grave. Therefore it is shameful and filthy sluggishness, if we defraud him of the confession of faith, when as he reigneth in the heavenly glory. Wherefore their ungodliness is so much the more unexcusable, who seeing they do at this day deny Christ with faithless dissimulation, do yet notwithstanding pretend the example of Nicodemus. And I confess they are like him in one point, they endeavour by all means possible to have Christ buried: but now it was no time to bury him, sithence that he is ascended unto the right hand of the father, that he may be above men and Angels, and that every tongue may confess his high government, Philippians 2. 9 10. 11.  
secretly for fear of the jews. Because fear is in this place set against the holy constancy which the spirit of the Lord wrought in the heart of joseph, it is likely that he was not void of all vice: Not that all fear whereby the faithful take heed to themselves, and avoid tyrants and the enemies of the Gospel, is corrupt and vicious: but because the weakness of faith bewrayeth itself so often, as the confession of faith is suppressed by fear. We must always mark what the Lord commandeth us to do, and how far he biddeth us go.  
He that stayeth in the midst of the course, showeth that he believeth not in God, and he hath no excuse, who setteth more by his own life, then by the commandment of God. In that the Evangelist vouchsafeth to bestow upon joseph, the title & name of a disciple, at such time as he was too fearful, and durst not profess his faith before the world: we know by this how gently the Lord dealeth with those that be his, and how fatherly he pardoneth their faults. Neither is there any cause why the false Nicodemites should flatter themselves who do not only hide faith within, but whilst that they feign a consent with wicked superstitions, so much as in them lieth they deny that they were Christ's disciples.  
40 As the jews are wont. After that Christ had suffered extreme ignominy upon the cross, God would have his burial to be honourable that it might be an entrance into the glory of the resurrection. joseph and Nicodemus bestow no small cost, so that it might seem to be superfluous: but we must look unto the purpose of God, who did also enforce them by his spirit to do his son this honour, that he might take from us the horror of the cross with the smell of the sepulchre. But those things which are extraordinary ought not to be taken for an example.  
And again, the Evangelist saith plainly that he was buried after the manner of the jews by which words he signifieth that this was one of the ceremonies of the law. For it was requisite that the old people, unto whom the resurrection was not so well made known and which had no token and pledge thereof in Christ, should be underpropped with such helps, that they might look for the coming of the mediator with a constant faith. Wherefore we must note the difference that is between us unto whom the brightness of the Gospel hath shined, and the fathers unto whom figures did supply Christ his absence. This is the reason why greater pomp of rites was tolerable then, which should not be without fault at this day. For those which bury the dead so sumptuously at this day, do not only bury dead men, but also Christ himself (so much as in them lieth) who is the king of life, having pulled him out of heaven: because his resurrection hath abrogated these old ceremonies. There was also great care and religion amongst the Gentiles in burying, which took his beginning of the fathers, as sacrifices. But seeing they had no hope of the resurrection, they were not followers of the fathers but their Apes. For the promise & the word of God, is as it were the soul which quickeneth the ceremonies: so soon as the word is taken away, what rites soever men do use, although they agree in external show with the observing of holy things: yet they are nothing else but rotten and foolish superstition. But we must (as I have said before) at this day use sobriety and sparing in this point: because immoderate cost doth take away the smell of Christ his resurrection.  
41 And there was in the place. This is the third point which I said was to be noted in the history of the burial. The Evangelist expresseth the place for many causes: first of all, it came to pass not rashly, or without the certain providence of God that the body of Christ was laid in a new sepulchre. For although he died the death which all other men die, yet because he should be the first begotten of the dead, and the first fruits of those which rise again from the dead, he had a new sepulchre given him. joseph and Nicodemus had another thing in their heads.  
For because it was but a short time to the setting of the Sun, which was the beginning of the Sabbath) they sought the commodiousnes of the place. In the mean while God did chose contrary to their mind, a sepulchree wherein never man had laid, for his son. Therefore the holy men do like the nighness of the place only for this cause, that the Sabbath might not be broken. But God offereth unto th● that thing which they sought not, that he might discern and distinguish the burial of his son from the common order by some token. The circumstance of the place did also serve to this end, that the resurrection might be more famous: and that it might give no small light to the history which followeth in the next Chapter.   

Chap. 20.  
1 AND the first day of the sabbaths, came Mary Magdalene early in the morning, whenas it was yet dark, unto the sepulchre, and saw the stone taken away from the sepulchre.  
2 Then she runneth and cometh to Simon Peter, and unto the other disciple, whom jesus loved, and saith unto them. They have taken the Lord out of the sepulchre, and we know not where they have laid him.  
3 Therefore Peter and the other Disciple went forth and came to the sepulchre.  
4 And they two ran together, but the other disciple out ran Peter, and came first to the sepulchre.  
5 And when he stooped down, he saw the linen clothes lying, yet he entered not in.  
6 Then Simon Peter came following him, & entered in into the sepulchre, and saw the linen clothes lying.  
7 And the kerchief that was upon his head not lying with the linen clothes, but wrapped together by itself in a place.  
8 Then entered in the other disciple also, which came first unto the sepulchre, and saw, and believed.  
9 For they knew not the Scripture as yet, that he must rise again from the dead.  
1 And the first day of the Sabbath. Because Christ his resurrection is the principal point of our faith and without which there is no hope of eternal life. Therefore the Evangelists do stand the longer about the proving of the same: like as this Evangelist of ours gathereth many testimonies, whereby we may be fully certified that Christ is risen from the dead. Yet it may seem an absurd thing that he bringeth forth no more substantial witnesses. For he beginneth with a woman: but by this means was that fulfilled. 1. Cor. 1. 27. That God chooseth that which is weak in the world, that he may confound the wisdom, and power, and glory of the flesh. There was no more earthly dignity in the disciples, then in the woman which followed Christ: but because it pleased Christ to have them to be the first witnesses of his resurrection, they are authentical and of sufficient authority, and without all exception. There was nothing else that letted the Priests and Scribes and all the people and Pilate, to know certainly that Christ was risen again, but gross and voluntary blindness. Therefore they were all worthy in seeing not to see: Nevertheless, Christ revealed himself to a small company. But before we go any farther, it is good to show how the Evangelists agree together, in whose words there appeareth some disagreement at the first light.  
john nameth Magdalene alone, matthew two, Mark three, Luke setteth down no certain number: but sayeth only that the women which followed Christ from Galilee came. But we may easily lose this knot thus, that like as matthew putteth the names of two women, which were better known and more famous amongst the disciples, so john is contented with the name of Magdalene alone: Nevertheless he excludeth not the other: yea, we may easily gather out of his words, that she was not alone. For mary sayeth shortly after in the plural number, we know not where they have laid him. Therefore, although john make no mention of her fellows, yet he telleth nothing that is contrary to the other, who say that there were more. We may easily answer concerning the variety of the time.  
When john sayeth that she came before it was day, understand that they took their journey when it was yet dark, and before they came to the Sepulchre, it was light day. And at night, after the Sun was set, when as the Sabbath was ended, they had bought the odours. And hither ought the narration to be referred. Otherwise there seemeth to be some show of contrariety, in that john sayeth that mary spoke unto him and Peter only: but Luke sayeth that she came unto the eleven Apostles, and that her speech seemed unto them a feigned thing. But we may easily answer, because john did omit his other companions of set purpose: for he and Peter came unto the Sepulchre only. In that Luke maketh mention of Peter alone, it is like to that which we spoke of late, concerning mary Magdalene and the other women. Furthermore, it is to be thought, that the other nine disciples were kept back with fear, lest if they had come abroad in companies, they had been seen too openly. Neither doth that any whit hinder, which Luke seemeth to grant, that the other did despise the words of Mary, because he addeth immediately after, that Peter ran. Wherefore he meaneth simply, that they were as it were astonished at the first hearing: but at length when they were come to themselves again, Peter followed her, that he might see.  
And whereas Luke sayeth that Christ appeared unto mary before she had told the Disciples that the sepulchre was empty, the course of the narration is turned backward, which appeareth plainly by the text. For he addeth that, which john testifieth came to pass before she saw jesus. Neither is there any absurdity in this, seeing that it is a common thing amongst the Hebritians to set down that first, which is later, in order of time.  
The first day of the Sabbaths. The Evangelists do not show when and after what sort Christ did rise again, because it was sufficient for them to expound, when and to whom his resurrection was made known. Therefore he sayeth that Mary came the first day of the Sabbaths. It is word for word (one) but it is a common thing amongst the Hebritians, to put one in stead of first: because numbers begin with one.  
And for as much as every seventh day was ordained to rest in: they called all the whole week the Sabaoth: giving this honour to the holiness of the day, that they called the rest of the time by that name. Therefore the women came unto the sepulchre on the morrow after the Sabaoth, for as much as they had bought odours the same day, (yet after the Sun was set): and secondly, seeing that they were gone out of the City, when as it was yet dark (as it falleth out in fearful matters.) It was the first day of the Sabbaths in respect of the next Sabaoth: because it was the beginning of the week, the end whereof the Sabaoth was.  
Therefore Simon Peter went forth. It is a marvel, that seeing there was such a weak, and almost no faith, as well in the disciples as in the woman, there was so great zeal in them. And surely it cannot be, but that godliness enforced them to seek Christ. Therefore there remained some seed of faith in their hearts, but yet it was choked for a time, so that they knew not that they had that which they had. So the spirit of God doth oftentimes work in the elect after an hidden manner. In sum, we must hold that there was some hidden root, from which we see fruit proceed. And although this feeling of godliness which they had, was confused and entangled in much superstition, yet do I give it the name of faith unproperly, because it was conceived only of the doctrine of the Gospel, and tended to no other end, save only unto Christ. Out of this seed came at length true and sincere faith, which having left the sepulchre, did ascend unto the heavenly glory of Christ. When as the Scripture speaketh of the rudiments, and first of faith: it sayeth that Christ is engendered in us, and we again in him. But the disciples are to be accounted more than infants almost, whilst that they are ignorant of Christ his resurrection. Yet the Lord nourisheth them as unborn children in the womb. They were before like children, and they were gone a little forward: but the death of Christ brought upon them such weakness, that they were to be begotten and fashioned again, as Paul speaketh of the Galathians, fourth chapter, and ninth verse. In that Peter who made less haste, goeth first into the sepulchre, let us learn that there is more given unto many in the hinder end, then appeareth in the forefront or beginning. And undoubtedly we see many, who were very fervent and hot in the beginning, faint and fail when they are come to the conflict: and others which were thought to be sluggish, to take to themselves fresh courages.  
5. He saw the linen clothes lying. The linen clothes, were as it were things put off, to make the resurrection of Christ more credible. For it was not to be thought that his body was stripped, that it might be carried unto some other place. Neither friend nor foe would have done this. Whereas he sayeth that his head was wrapped in a kerchief, thereby is refuted the vanity of the Papists, who feign that the whole body was sewed up in one sheet, which they cause the miserable common people to worship. I omit their ignorance in the Latin tongue, whereby it came to pass, that they called the cloth which covered the whole body, a napkin wherewith men wipe sweat from their faces. I omit their impudency, that they boast that they have the same hand kerchief in five or six divers places.  
But this so gross a lie is untolerable, which is quite contrary to the history of the Gospel. Hereunto is added that feigned miracle, which they feigned of the image & picture of Christ's body painted upon the linen cloth. I pray you if there had been any such miracle wrought would the Evangelist have passed over the same without making any mention thereof, who reckoneth up things which were of less importance so diligently? Therefore let that simplicity be sufficient for us, that Christ having cast away the tokens of death, meant to testify that he put upon him the blessed and immortal life.  
8 He saw and believed. That is a cold exposition, which some men bring, that john believed that which he had heard of Mary, to wit, that the body of Christ was taken away. For you shall never find the word believe in this sense, especially whereas it is put simply and without any thing added unto it. Neither is that any let that Peter and john return home again doubting: for john used this speech in some places before when he would note the going forward of faith.  
And now Luke saith, 24. 12. that Peter marveled when he saw the sepulchre lie in such sort. Whereby he signifieth that there came some greater and higher matter into his mind, then that which Marie had told him. They had oftentimes heard that of Christ's mouth, which they saw then with their eyes: but they had forgotten this: but being now admonished with the beholding of some new thing, they begin to think divinely of Christ: although they be yet far from the pure and evident knowledge of faith. Therefore john accuseth himself whilst that he confesseth that this was unto him the beginning of believing, when as he saw the signs of the resurrection of Christ.  
Moreover, he amplifieth his own and his brethren's fault: in that they had not only forgotten Christ his words, but they knew not the scriptures. For he ascribeth the want of faith unto this ignorance, whence we may also gather a profitable admonition, that it is to be imputed unto our own sluggishness when we know not those things, which we should have known concerning Christ: because we have not profited so much in the Scriptures as became us, which reveal the power of Christ to the full. That we may not fet an example any farther, the resurrection of Christ is showed there obscurely, and darkly: but there are manifest testimonies extant to attentive Renders.  
Paul proveth, Act. 13. 34. that Christ ought to have risen again, because God saith by jesaias 55. 3. that the mercy promised to David shall be stable under his kingdom. Some unskilful man would think, that that is nothing appertinent unto the matter, which Paul bringeth: but whosoever do hold the principles of faith, and are rightly exercised in the Scripture, do easily know how fitly he reasoneth. For to the end Christ may continually establish unto us the grace of God, he must needs live continually. There be many such like places, which I need not to gather now. Therefore let us be content with three, Psalm. 16. 10. we read, thou shalt not suffer thine holy one to see corruption.  
Peter and Paul expound this prophesy of Christ: and that for good causes, sithence there is no one of the children of Adam which is not subject to corruption of himself. Therefore Christ his immortality is avouched there. And it is not to be doubted but that that sentence doth belong unto Christ: The Lord said unto my Lord, sit at my right hand until I make thy foes thy foot stool. Psalm. 110. 1. And death shall not be destroyed until the last day. Therefore the kingdom is given unto Christ until the end of the world, which cannot stand without this life. And jesaias speaketh the plainest of all other 53. 8. Who after that he hath foretold the death of Christ, addeth immediately after, that this age shall be undeclarable. In sum we must hold that the doctrine of the scripture is so full and perfect in all points, that whatsoever is wanting in our faith ought justly to be accounted the ignorance thereof.  
10 Therefore the Disciples went again unto their own home.  
11 But Mary stood without weeping at the sepulchre, furthermore, when she wept she bowed herself down into the sepulchre.  
12 And she saw two angels sitting in white garments, one at the head and another at the feet, where the body of jesus was laid.  
13 And they say unto her, woman, why weepest thou? She saith unto them, because they have taken away my Lord, and I know not where they have laid him.  
14 When she had said thus, she turned back and saw jesus standing, and the knew not that it was jesus.  
15 jesus saith unto her, woman, why weepest thou? whom seekest thou? she thinking that it was the gardener, saith unto him, Sir, if thou hast taken him away, tell me where thou hast laid him, and I will take him away.  
10 Therefore they went. We may think that they went home as yet with doubting minds. For although john saith that he believed yet that was no firm faith, but a confused feeling and perceiving of the miracle, like to a dump or trance, until they were better confirmed. And truly sound faith could not be conceived by beholding only. Moreover, Christ did not reveal himself unto them, until they were better awaked out of their earnall dullness. They showed a laudable token of their zeal in making haste unto the sepulchre: yet Christ was hidden from them, becuse they sought him too superstitiously.  
11 And Mary stood. The Evangelist beginneth now to show how Christ appeared both to the women and also to the Disciples, to make known his resurruction. And although there be but one Mary mentioned in this place, yet it seemeth to me a thing like to be true that the other women were with her also. For whereas some think that they were slid away for fear, it standeth not with reason. They will fly & eschew contrariety, which is none, as I said before. Now whereas the women stay still at the sepulchre after that the Disciples were returned into the city, they are not greatly to be praised more than the other. For the Disciples carry with themselves consolation & joy: but the women occupy themselves in superfluous and vain weeping. Finally, only superstition together with carnal affection maketh them stay at the sepulchre.  
12 She saw two angels. This is wonderful mercy of the Lord, who forgiveth Mary and her fellows so many assaults: for he doth vouchsafe them no small honour, in sending his Angels, and in manifesting himself at length: which the Disciples had not. And although the Apostles and women were sick both of one disease, yet their dullness was less excusable who having been so well and thoroughly taught, had profited so little. Certainly Christ did choose the women unto whom he would reveal himself first, not without the Apostles shame. Furthermore, it is uncertain whether Mary knew the Angeles, or she thought that they were men. We know that white garments were a sign of the heavenly glory: So Christ had on white clothing, when his majesty did appear unto the three Disciples in the mountain. Math. 17. 7. Luke showeth the same thing of the Angel that appeared to Cornelius. Act. 10. 30. Neither do I deny but that the men of the East country did use linen garments. But God showed some singular and unwonted thing in the apparel of the Angels, and gave them marks whereby they might be discerned from men. Moreover, Matthew 28. 3. compareth the countenance of the Angel unto lightning, which spoke unto the women. Yet it may be that he made them afraid only by reason of the admiration: for it appeareth that they stood still being astonished. But so often as we read that Angels have appeared in the visible shape of men, and having on clothes, this was granted unto the rudeness of men. Yea, I do not doubt but that they had very bodies indeed sometimes. But because it were superfluous to inquire whether these two angels had only shapes of bodies or no, I will leave it indifferent. It is sufficient for me that they had man's shape given them of the Lord, that the women might see and hear them: and that they had on glorious and strange apparel, which distinguishing them from the order of men, did show some divine and heavenly thing.  
One at the head and another at the feat. Whereas Matthew maketh mention but of one Angel, it differeth not from john his narration. For they spoke not both together to Marry, but the one of them unto whom the embassage was committed. Augustine his Allegory is not firm enough, that that placing of the Angels did show that the gospel should be preached from the rising of the Sun unto the going down thereof. This is therefore to be noted that Christ began the glory of his kingdom with such majesty. For in that the Angels do honour his sepulchre, the ignominy of the Cross is not only thereby abolished, but the heavenly majesty of Christ doth shine and appear.  
13 Woman why weepest thou? We may easily gather out of the other Evangelists, that the Angel spoke more than thus: but john gathereth the sum briefly, because this was sufficient to testify and declare that Christ was risen. This sentence is mixed with a chiding and a comfort. The Angel chideth Mary for her unportunate weeping, yet he doth therewithal mix joy, whilst that he saith that she had no cause to weep, because Christ is risen.  
14 She saw jesus standing. A question may be moved here, how this thing came to pass that Mary knoweth not jesus, whom she ought to have known most familiarly. Some do think that he appeared in a strange form. But I do think that the fault was rather in the woman's eyes: as it is in Luke concerning the two Disciples. 24. 16. Therefore we will not say that Christ did change himself into divers shapes like Proteus. But that it is in the will of GOD, who gave eyes unto men, to blind and dull the sight thereof, (so often as he will) that in seeing they may not see: yea we have in Marie a common pattern of the errors of man's mind. For although Christ came into our sight, yet we feign that he hath divers shapes, so that our sense and understanding conceiveth every thing sooner than true Christ. For seeing that the sight of our mind is of itself deceitful, it is also bewitched by Satan and the world, lest it discern any true thing.  
15 Sir if thou hast taken him away. She calleth him Sir, according to the common custom of her nation. For the Hebrews salute husbandmen and other of base estate by this name, Syr. And we see that Mary smelleth as yet of nothing but of that which is earthly. She desireth only to have Christ his body that she may keep it buried: but she omitteth the chiefest thing, to aspire unto the divine power of his resurrection: wherefore it is no marvel if such a gross affection do bring a veil over her eyes.  
16 jesus saith unto her, Marry She turned back and saith unto him, Rabbini, which is to say, Master.  
17 jesus saith unto her, touch me not: for I am not yet ascended unto my father: but go unto my brethren and tell them, I ascend unto my father, and your father, and my God & your God.  
18 Mary Magdalene came and told his Disciples, that she had seen the Lord, & that he had spoken these things unto her.  
16 Mary. In that Christ suffered Mary to err for a short time, it was profitable for us unto the certainty of faith: and now he reclaimeth her from her error with one word. He had spoken unto her before: but that was as it were the speech of an unknown man: having now taken to himself the person of a master, he calleth his Disciple by name: as we had before, in the tenth Chapter, and nienth verse, that a good shepherd calleth unto himself all the sheep of his flock by name. Therefore this voice of the Pastor entereth into the mind of Marie, it openeth her eyes, it stirreth up all her senses, and so moveth them that she submitteth herself by and by unto Christ, so that we have an image of our calling depainted in Mary. For this is the true entrance into the knowledge of Christ, if he knows us first: and secondly, if he invite us unto himself familiarly, not with that common voice which soundeth confusedly in all men's ears, but by that voice wherewith he calleth the sheep peculiarly which are given him of his father. Therefore Paul saith, Galathians 4. 9 After that ye knew God, ye were known of him.  
Furthermore, the efficacy of this word appeareth thereby, in that Marie giveth due honour unto Christ without delay. For the word Rabboni, is not only honourable, but it containeth also a profession of obedience. Therefore Marie testifieth that she is Christ's Disciple, and she submitteth and addicteth herself unto him as unto a master. This is a marvelous & a secret conversion of man's mind, whenas God maketh the same quick of sight suddenly, which was before dull and altogether blind, Furthermore, the example of Mary ought to serve for an exhortation that how many soever Christ doth invite unto himself, they may answer him by and by. This word Rabboni is a Chaldean word, although they pronounce it Rabboni: but it is a common thing for words to be changed, when as they are turned into another and a strange tongue. And it is as much as, my Lord, or Master. But their manner of speaking was such in Christ's time, that the took Rabbi and Rabboni for master.  
17 Touch me not. This seemeth to disagree with Matthew his narration. For he writeth plainly that the woman embraced Christ's feet. Now seeing that he would have the Disciples to grope and feal him, what was the cause that he forbade Mary to touch him? We may easily answer, if sobeit we know & hold that the woman were not driven back from touching Christ before that they were too busy in touching him. For in as much as it was necessary to take away all doubting, he did forbid them to touch him: but when he saw them embrace his feet too busily, he did moderate and correct that rash zeal. For they did stick in his corporal presence, neither did they know any other way & means to enjoy him, then if he should live together with them upon earth. Therefore we must persuade ourselves that they were not forbidden to touch him, until such time as Christ had seem that he was retained and kept in the world with their foolish and unseasonable desire. We must also note the reason which he addeth, because I am not yet ascended unto the father. For he commandeth the women in these words, to suspend their desire until such time as he was received into heavenly glory.  
Finally, he showeth the end of his resurrection, not such an end as they feigned & imagined with themselves, that being restored to life again, he might triumph in the world: but rather that he might take possession of the kingdom promised him by ascending into heaven, & that he might govern the Church out of the father's hand by the power of his spirit. Therefore this is the meaning of the words, that the estate of his resurrection should not be full and in all points perfect, until he should sit in heaven at his father's right hand: and that therefore the women did not well, in that being content with the one half of the resurrection, they desired to have him to be present in the world. The profit of this doctrine is double: the first, that those must lift up their minds who will not err in seeking Christ: the second, that they must shake off the earthly desires of the flesh, whosoever will go toward him: as Paul teacheth, Col. 3. 1. 2.  
Go unto my brethren. Some do restrain this word brethren unto the kinsfolks of Christ, but not well in my judgement. For why should he rather have sent them unto them then unto the Disciples? They answer, because john testifieth in another place that they believed not. But I do not think that Christ vouchsafed to bestow so great honour upon those of whom mention is made there.  
And now they must needs grant that Mary did that obediently which she was commanded to do by Christ. But it followeth immediately that she came to the Disciples: whereby we gather that Christ spoke of them. Moreover, Christ knew that the Disciples were gathered together in one place, whom these men do separate in their opinion. And it were an absurd thing that the Disciples should be neglected, whilst that certain odd fellows were regarded, who being gathered into one place, did stand between hope and fear.  
Furthermore, Christ seemeth to have borrowed this speech out of the two and twentieth Psalm 23. where it is written, I will declare thy name unto my brethren. For it is questionless that the fulfilling of that prophesy is rehearsed in this place. Therefore I think that Marie was sent unto all the Disciples: and I think that that was done to upbraid them, because they had been so slow to believe. And truly they were not only worthy to have women to be their teachers, but even Oxen and Asses, who had profited so little and almost nothing under the son of God, who used such diligence in teaching and instructing them continually. Yet this is a mild and gentle chastisement, whilst that Christ sendeth his Disciples thus unto the women's school, that he may reclaim them unto himself by them.  
His inestimable goodness appeareth also in this that he appointeth the women to be witnesses unto the Apostles, of his resurrection. For the embassage▪ which is given them in charge, is the only groundeworke of our salvation, and it containeth the principal point of heavenly wisdom. Although we must also note that this was an extraordinary and as it were an accidental thing. They are commanded to tell the Apostles that which they preached unto all the whole world afterward, according to the function which was enjoined them: but the women do not this as Apostles. Therefore they do falsely gather a law out of this place who permit women to baptise. Let this be sufficient for us that Christ did show and unfold in them the infinite treasures of his grace, whilst that he did once make them teach the Apostles: yet so that he would not have that taken for an example, which was done by a singular privilege, we may see that chief in Mary Magdalene, which was captive to seven Devils before: for this was as much as if Christ should lift her up above the heavens being brought out of hell.  
If any man object that there was no cause why Christ should prefer the women before his Apostles which were no less carnal and dull: I answer, that the difference between the Apostles and the women, is put and placed not in our will, but in the will of the judge. Again, I say that they were more sharply to be chidden, who were not only more taught than any other, but who being also appointed to be teachers of all the whole world, and being called the light of men, and the salt of the earth, Matthew the 5. chapter, 13. & 14. verses had so filthily fallen. In the mean season it pleased the Lord to show some token of his power in these weak and contemptible instruments.  
I ascend unto my father. By this word ascend he confirmeth that doctrine which I expounded of late▪ to wit, yt●e rose again for this cause not that he might linger & stay upon earth, but that having entered into the heavenly life, he might draw the faithful with him thither. In sum, he forbiddeth the Apostles by this word, to stay in the bare resurrection only, and he willeth them to go forward, until they come unto the spiritual kingdom, the heavenly glory, unto God himself. Therefore there is great force in this word, I ascend, because Christ reacheth forth his hand unto those that be his, that they may not seek felicity any where else, save only in heaven. For where our treasure is, there must our heart be also, Math. 6. 21. Christ sayeth that he ascendeth upward, therefore we must ascend, unless we will be separated from him. And when he addeth that he ascendeth unto God, he doth easily drive away what soever sorrow and care the Apostles might conceive, because of his departure: for he signifieth that he will always be present with his, by his divine power. By ascending, is noted the distance of place: but although Christ be absent in body, yet because he is with God, his power which is spread abroad every where, doth manifestly declare and show his spiritual presence. For to what end did he ascend unto God, save only, that sitting at his right hand, he might reign in heaven and earth?  
Finally, he meant by this speech to commend the divine power of his kingdom, lest the disciples should ●ake the absence of his flesh heavily. And now the fruit and effect of that brotherly conjunction mentioned of late, is expressed, whilst that Christ maketh God and the father common as well to us as to himself. I (sayeth he) do ascend unto the father, who is also your father. We hear in an other place, that we are made partakers of all the good things of Christ: but this is the foundation, that he imparteth and maketh common unto us the fountain itself of good things. This is questionless an unestimable good thing, that the faithful may safely and surely persuade themselves, that he is their God, who is Christ's God, that he is their father, who is Christ's father. And they need not to fear, lest this hope and confidence be reproved for rashness, when as it is grounded in Christ: or lest it be a proud brag, which Christ himself hath indicted unto us with his own mouth.  
Furthermore, Christ calleth him his God, in as much as having taken upon him the shape of a servant, he abased himself. Therefore this is proper to his human nature: yet it is applied to the whole person, in respect of the unity: because the same Christ is God and man. As touching the second member, we do also differ from him: for he is the son of God by nature, and we by adoption only: but such is the stability of the grace which we have by him, that it cannot be shaken with any engines of Satan, but that we may always call him our father, who hath adopted us in his son.  
19 The same day at night, which was the first of the Sabaoth, and the doors were shut where the Disciples were gathered together for fear of the jews, came jesus and stood in the midst, and said unto them, Peace be unto you.  
20. And when he had said thus, he showed them his hands and his side. Therefore the Disciples rejoiced when they had seen the Lord.  
21 Therefore jesus saith unto them again, Peace be unto you: as the father hath sent me, I do also send you.  
22 And when he had said that, he breathed upon them, and saith unto them, Receive the holy Ghost.  
23 Whose sins ye shall remit, they shall be remitted unto them, and whose sins ye shall retain, they shall be retained.  
19 The same day at night. The Euangeliste declareth now that Christ's resurrection was proved unto the Disciples by the beholding and seeing of him. It happened not without the providence of GOD, that they were all gathered together in one place, that the matter might be the more surely and certainly believed. We must note how courteously and gently Christ dealt with them, who did only suffer them to doubt until night.  
Moreover, he gave them light, bringing unto them a pledge of a new life, when as the world wa● dark. In that they were come together, it was a sign of faith, or of a godly affection: in that, that they kept themselves close, the doors being shut, in this we acknowledge some infirmity. For although the most strong, valiant, and constant men are someties afraid, yet we may easily gather that the Apostles were so afraid then, that they bewrayed their want of faith. An example worth the marking. For although they do not behave themselves valiantly, as they ought, yet they do not flatter themselves in their infirmity.  
The seek a secret place, that they may escape danger: yet they encourage themselves so, that they continue together: otherwise they should have been scattered abroad, and one should not have been so bold, as to look upon another. Thus must we strive with the infirmity of our flesh, neither must we give place unto fear, which provoketh us to faynce and fall. Christ blesseth their zeal, when as he appeareth unto them being thus gathered together: and Thomas is justly deprived of the common grace of his brethren, because he was departed from the banner of unity, like a wandering soldier. Therefore let them, who are too fearful, learn to sharpen and exhort themselves to correct the fear of their flesh. And we must especially beware, that fear do not scatter us abroad.  
And the doors were shut. This circumstance was added, because, it containeth a token of Christ's divine power. For, whereas some think that some man had unlocked the doors for him, and that he entered in after the manner of men, it is altogether contrary to the Evangelists mind. Therefore we must thus think, that Christ entered in miraculously, that he might show some token of his divinity, that he might make his disciples more attentive. Nevertheless, I do in no case grant, that that is true, which the Papists affirm, that the body of Christ came through the doors, when they were shut. They hold this for this cause, that they may not only make his glorious body like to a spirit, but that that they may prove that it is unmeasurable, and contained in no place.  
But the words import no such thing: because the Evangelist saith not that he entered in by the doors when they were shut, but that he stood in the midst of his disciples, when as notwithstanding, the doors were shut, and he had no entrance and way made him by the hand of man. We know that Peter came out of the prison when it was fast locked: shall we therefore say that he came through the midst of the iron and planks? Therefore away with these childish subtleties, who have in them no soundness, and bring with them many toys and dotings. Let this be sufficient for us, that Christ meant to establish the credit of his resurrection, amongst his disciples by an excellent miracle.  
Peace be unto you. This is a common form of salvation used amongst the Hebrews, who under this word Peace, do comprehend all prosperity and good things which are wont to be desired unto blessed life. Therefore this saying importeth as much as if you should say: Be it well and happily unto you. Which I speak for this cause, because some men dispute Philosophically concerning peace and concord in this place: seeing that the only intent and purpose of Christ is, to wish well to his disciples.  
20. He showed them his hands. It was meet that this confirmation should he added, that it might be made known unto them by all means, that Christ was risen again. If any man think that it is unmeet and contrary to Christ's glory, that he beareth his wounds as yet after his resurrection: Let him first of all consider that he rose again not for his own, but for our sake: and secondly, that what soever maketh for our salvation, it is unto him glorious. For in that he humbled himself for a season, his majesty was no whit abated by that: Now seeing that these wounds, which are spoken of here, do serve to set forth the credit of the resurrection, they do diminish no whit of his glory. And if any man shall gather hereby, that Christ hath as yet his side thrust through, and his hands pierced, he shallbe ridiculous: for asmuch as it is certain that the use of his wounds was but temporal, until the Apostles were fully persuaded that he was risen from death. When john saith, that the Apostles rejoiced, when they saw the Lord, he giveth us to understand, that all that sorrow, which the death of Christ had brought to the Apostles, was driven away by his new life. He saith again, peace be unto you, This second salutation seemeth to tend to none other end, save only that the Lord may be so heard, as the greatness and weightiness of the things, whereof he was about to entreat, did deserve.  
21. A● my father hath sent me. By these words Christ doth as it were consecrated his Apostles into the office, whereunto he had ordained and appointed them before. They were sent before through out judea, but only like criers, which commanded the people to hear the chief teacher, and not as Apostles, which did take upon them the continual office of teaching. But now the Lord maketh them his ambassadors, that they may erect his kingdom in the world. Therefore let this continue sure & certain, that the Apostles are now first of all appointed to be ordinary ministers of the gospel. His words import as much as if he should say, that he hath executed the office of a teacher hitherto: and that therefore sithence that he hath fulfilled his course, he doth now commit the same charge unto them. For he meaneth that his father had made him a teacher of the Church on this condition, that he might go before the rest for a time, and that he might then choose into this place those, which might supply his place when he was absent.  
In which respect, Paul, Ephe. 4. 11. saith, that he made some Apostles, some Evangelists, some Pastors, to govern the Church until the end of the world.  
Therefore Christ doth testify of all, that although his office of teaching was but temporal, yet the preaching of the Gospel lasteth no small time, but shall be eternal. And secondly, to the end the doctrine, which proceedeth from the mouth of the Apostles may have never a whit the less authority, he commandeth them to enter into the same function, which he had of his father: he giveth them the same person, and assigneth unto them the same authority. It was meet that their ministery should be established thus: for they were obscure men, and of the common sort. Again, admit they were of great renown and dignity, yet we know that whatsoever men have, it is far inferior to faith.  
Wherefore it is not without cause that Christ imparteth unto his Apostles the authority, which he hath received of the father, that he may by this means declare, that the preaching of the Gospel is enjoined them, not by man, but by the commandment of God. But he did not so put other in his place, that he doth leave the principal maistershyppe, because the father would have that to remain in his power alone. Therefore he continueth and will continue for ever the only teacher of the Church: but there is this only difference, that he spoke with his own mouth so long as he was conversant upon earth, he spea●● 〈…〉 by his Apostles: Therefore this succession is such, that Chri●● 〈…〉 thing thereby, but his ●ight remaineth untouched, and his honour 〈◊〉. For that decree cannot be broken, whereby we are commanded to hear him, and no other.  
In sum, Christ meant not in this place to adorn men, but the doctrine of the Gospel. Furthermore, we must note that he entreateth of the preaching of the Gospel only▪ For Christ sendeth not his Apostles to make satisfaction for the sins of the world, to purchase righteousness, as he himself was sent of the father. Therefore he toucheth not in this place any peculiar thing that he had, but he doth only appoint ministers and pastors to govern the Church, and that upon this condition, that he may retain the principal power: and that these men may challenge to themselves nothing else but the service.  
22. He breathed upon them. Because no mortal man is sit for so hard and weighty a function, therefore Christ furnisheth his Apostles with the grace of his spirit. And truly it is a thing which passeth man's ability far, to govern God's Church, to bring the message of eternal salvation, to erect the kingdom of God upon earth, and to lift up men unto the heavens. Wherefore it is no marvel that there is no meet man found, unless he be inspired with the holy Ghost. For no man can speak any word concerning Christ, unless the spirit direct his tongue: so far off is it, that any man is sufficient to fulfil faithfully and heartily all the parts of such an excellent office. And this glory belongeth to Christ alone, to fashion and form those, whom he appointeth to be teachers of his Church. For the fullness of the spirit is powered out upon him for this cause, that he may give it to every one by measure. Again, seeing that he remaineth the only pastor of the Church, he must needs show forth the power of his spirit in his ministers, whose diligence he useth. Which thing he did also testify by the external sign, when he breathed upon his Apostles. For this should not agree, unless the spirit did proceed from him. Wherefore the sacrilege of the Papists is so much the more detestable, who take to themselves the honour, which is proper to the Son of GOD. For their horned bishops do boast that they breath out the spirit by belching, when they make their Mass Priests. But the thing itself showeth plainly enough, how much their stinking breath doth differ from the breathing of Christ: because they make nothing else but Asses of horses.  
Moreover, Christ doth not only impart unto his disciples the spirit which he received, but he giveth it as it is his own, seeing that it is common to his Father and him. Therefore they usurp to themselves the glory of the divinity, whosoever do profess that they give the spirit by breathing.  
And now we must note that CHRIST furnisheth those with necessary gifts, whom he calleth unto the pastoral office, that they may be able to discharge their duty and function, or at least that they may not come empty and naked. Which thing, if it be true, the foolish bragging of the papists is easily refuted, who whilst they do highly extol their hierarchy or holy governance, cannot show even the very least spark of the holy Ghost in their Bishops. They will have us believe that those are lawful pastors of the church, and so consequently Apostles and Christ's vicars, who are as it appeareth, empty of all the graces of the holy Ghost. But there is a certain rule prescribed unto us in this place to esteem their calling by, and to judge thereof, who govern the Church of God, if we see them endued with the holy Ghost.  
notwithstanding, Christ meant chief to avouch and defend the dignity of the Apostolical order. For it was meet that their authority should be singular, who were chosen to be the first and chief to preach the Gospel. But and if Christ gave them his spirit then by breathing upon them, the sending of the holy Ghost which followed afterward, seemeth to be superfluous. I answer that the spirit was given the Apostles in this place in such sort, that they were only sprinkled with this grace, and were not endowed with the perfect power thereof. For when the holy Ghost appeared in fiery tongues upon them, they were thoroughly renewed. And truly he doth not so appoint them now to preach his Gospel, that he sendeth them straightway unto the work: but rather (as it is else where, Acts 1. 4.) he commanded them to rest. And if we weigh all things well, he doth not so much furnish them with necessary gifts at this present time, as appoint and make them instruments of his spirit against the time to come. Wherefore this breathing aught to be referred and extended for the most part unto that great and honourable sending of the spirit, which he had promised so often. Furthermore, Christ could have given his grace unto his apostles by secret inspiration, yet would he add the visible breathing to confirm them the better. Christ took this sign from the common custom of the scripture, which doth commonly compare the spirit unto wind. The reason of which similitude is briefly expounded before in the third chapter. But let the readers mark that the word is also joined with the external and visible sign. For even hence do the sacraments borrow their force. Not because the force of the spirit is included in the voice which soundeth in the ears: but because the effect of all those things, which the faithful have, and gather, by, & of the sacraments, dependeth upon the testimony of the word. Christ breatheth upon the Apostles, they do not only receive the blast, but the spirit also. And why? save only because Christ promiseth them the holy Ghost.  
In like sort we put on Christ in Baptism, we are washed with his blood our old man is crucified, that the righteousness of God may reign in us. We are fed spiritually in the holy supper with the flesh and blood of Christ. Whence cometh such force, save only from the promise of Christ, who bringeth to pass and performeth that by his spirit, which he promiseth in word? Therefore let us know that whatsoever sacraments men have invented, they are nothing else but mere toys, or frivolous pastimes: because the signs can have no truth, save only when the word of God is present. And because they do never mock thus in holy things, without wicked blaspheming of God, and the destruction of their souls, they must take good heed of such jugglings of Satan. If any man object that that is not to be found fault with, which the popish bishops do, when they consecrate their Mass priests with breathing, because the word of Christ is there annexed to the sign: we may readily answer, that Christ spoke not to his Apostles, that he might institute a continual sacrament in the Church; but that he would once declare and testify that which we said of late, that the spirit cometh from him alone: and again, that he never enjoineth any office, but that he doth also minister power unto his ministers, and furnisheth them with ability. I omit that the Mass priests are made in popery to a far other, or rather a contrary end: to wit, to slay Christ daily: whereas the Apostles were created to offer up men in sacrifice with the sword of the gospel. Nevertheless we must also hold that, that Christ alone doth give all those good things, which he figureth and promiseth. For he doth not bid the Apostles receive the spirit from the external breathing, but from himself.  
23. Whose sins ye shall remit. It is not to be doubted but that Christ doth briefly comprehend in this place the sum of the gospel. For we must not separate this power, to forgive sins, from the office of teaching, whereunto it is annexed in one text. Christ had said a little before, as the living father hath sent me so do I send you also: now doth he declare to what end that embassage ●●ndeth, and what it meaneth. He doth only put in that which was necessary, that he giveth them the holy Ghost, lest they should do any thing of themselves. Therefore this is the principal end of the preaching of the Gospel, that men may be reconciled unto God, which cometh to pass by the free forgiveness of sins, as Paul also teacheth, 2. Cor. 5. 18. Where he calleth the Gospel in this respect the ministry of reconciliation. The Gospel containeth many other things, but GOD doth this principally there, that he may receive men into favour, by not imputing unto them their sins. Wherefore if we will show ourselves faithful ministers of the Gospel, we must endeavour this with all diligence. For the Gospel differeth from profane philosophy most of all in this point: because it placeth man's salvation in the free forgivesse of sins. For the other benefits of God do flow hence, that God doth illuminate us, and regenerate us by his spirit, that he reformeth and fashioneth us after his own image, that he armeth us with invincible strength against the world and Satan. Therefore all the whole doctrine of godliness, and the spiritual blinding of the Church stayeth upon this foundation, that God doth adopt us unto himself freely, being purged from all our sins.  
And Christ doth so enjoin unto his Apostles the commandment to forgive sins, that he doth not translate and give unto them that which is his own. It is proper to him to forgive sins. He doth not resign up this honour unto the Apostles, inasmuch as it belongeth to him: But he biddeth them testify the forgiveness of sins in his name, that he may reconcile men unto God by them.  
● Finally, he alone (to speak properly) doth forgive sins by his Apostles. Yet the question may be, seeing that he doth only make them witnesses or preachers of this benefit, and not authors, why he doth so highly extol their power? I answer that this was granted for the establishing of our faith. There is nothing more for our profit, then that we may safely persuade ourselves, that our sins are not remembered before God. Zacharias calleth this the knowledge of salvation, in his song, Luke 1. 77. Seeing that God doth use the testimony of men to proou● the same, our consciences shall never be quiet, unless they acknowledge that God himself doth speak in their person. Therefore Paul sayeth, 2. Corint. 5. 20. we exhort you that ye be reconciled unto God, as if Christ did beseech you by us. Now do we see why Christ doth set forth and adorn the ministery which he enjoineth his Apostles with such an excellent title: to wit, that the faithful may be fully persuaded that that is sure and certain, which they hear concerning the remission of sins: and that they may make no less account of that reconciliation which is offered by the voice of men, then if God himself should reach forth his hand out of heaven. The church reapeth most plentiful fruit of this doctrine daily, whilst that it understandeth that her pastors are made the promisers of eternal salvation: and that she needeth not to seek for the remission of sins which is committed unto them. Neither ought we therefore to make small account of this incomparable treasure, because it is put in earthen vessels. But we are to thank God, who hath vouchsafed to bestow so great honour upon men, that they represent his person and the person of his son, in testifying the forgiveness of sins. And let us know, that whilst brain sick men do despise this embassage, they tread under foot the blood of christ. Again the Papists are more than doltish, who wrist this place unto their magical absolutions. Unless a man confess his sins in the Priest's ear, we must hope for no remission, as they say. For Christ would have the Apostles to forgive sins: but they cannot absolve, unless they know the matter: Therefore men must needs confess their sins. But their error is ridiculous, whilst that they pass over the principal issue of the matter: to wit, that this authority is granted the Apostles, to avouch and defend the authority of the Gospel, the preaching whereof was committed unto them. For Christ doth not appoint in this place confessionaries, that they may sift and know every sin by secret whisperings: but loud preachers of the Gospel, that they may seal the grace of the purging gotten by Christ, in the hearts of the faithful. Wherefore we must note the manner of forgiving sins, that we may know what power this is, which is given the Apostles.  
Whose sins ye shall retain. Christ addeth this second member, to terrify the contemners of his Gospel, that they may know that they shall not escape scotte free for this their pride: Therefore, as the embassage of eternal salvation and of life was enjoined the apostles, so were they armed with vengeance against all the wicked, who refuse the salvation which is offered them, as Paul teacheth, 2. Cor. 10. 6. But it is the latter in order: because the true and natural end of preaching the Gospel ought to have been showed first. In that we are reconciled unto God, this is proper to the Gospel: and it is an accidental thing, that the unbelievers are adjudged unto eternal death. In like sort Paul, after that he denounceth that vengeance unto the unbelievers, whereof I have spoken of late, he addeth immediately, after that your obedience shall be fulfilled. For he giveth us to understand that it is proper to the Gospel, to invite all men unto salvation: and it is an accidental thing, that it bringeth destruction unto some. Notwithstanding we must note, that whosoever heareth the voice of the Gospel, unless he embrace remission of sins promised unto him therein, he is wrapped in guiltiness, and tied with eternal damnation. For as it is a lively savour unto the children of God so it is the savour of death unto death, unto those that perish. Not that the preaching of the Gospel is necessary to condemn the reprobate, seeing that we are all lost by nature, and every man bringeth & gètteth to himself new causes of death besides the heritable curse: but because their stubbornness deserveth a far greater punishment, who despise the son of God willingly and wittingly.  
24. And Thomas, one of the twelve, which was called Dydimus, was not with them when jesus came.  
25. Therefore the other disciples said unto him, we have seen the Lord. But he said unto them, unless I shall see the print of the nails in his hands, and shall thrust my finger into the print of the nails, and shall thrust my hand into his side, I will not believe.  
26. And eight days after his disciples were within again, and Thomas was with them. Therefore jesus came, when the doors were shut, and stood in the midst, and said unto them, Peace be v● to you.  
27. Then saith he to Thomas, bring thy finger hither, and see my hands: and bring in thy hand, and thrust it into my side, and be not unfaithful, but faithful.  
28. Thomas answered and said unto him, My Lord and my God.  
29 jesus saith unto him, Thomas, because thou hast seen me, thou hast believed. Blessed are those, which have not seen, and yet have believed.  
24. And Thomas. The unbelief of Thomas is rehearsed in this place, that the faith of the godly may be the better confirmed thereby. He was not only slow and hard to believe, but also stubborn. His hardness caused Christ to offer himself to be seen, & also felt in the same shape again. By this means, not only he, but we, had a new help to testify Christ his resurrection. But the stubbornness of Thomas is unto us an example, that this frowardness is engendered almost in all men, that they do hinder themselves of their own accord, when as the entrance unto saith is set open. 25. Unless shall see. The fountain of the vice is noted in this place, because every man will be wise according to his own sense, & doth bear too much with himself. These words do nothing agree with faith: but it is a sensual judgement (that I may so call it). Therefore this befalleth all men, who are addicted to themselves, that they leave no place for the word of God. It skilleth not whether you read it: the place, or figure, or print of the nails. For it may be that the scriveners have turned tupon. into topon, or on the contrary, yet the sense is not altered therefore. Therefore let the readers choose whether they had liever. 26. Bring in thy finger. We have already spoken once of Christ his entrance, and his form of salutation which he used. Furthermore, in that Christ doth so readily grant Tho. that which he asked so wickedly, & so consequently doth bid him feel his hands, & handle the wound of his side, we gather hereby how diligently he provided both for his & our faith. For he had not respect unto Tho. only, but unto us also: lest any thing should be wanting to the establishing of our faith. The dullness of Tho. is wonderful & monstrous: being not content when he saw Christ, he would also have his hands to be witnesses of his resurrection. So that he was not only stubborn, but also proud & reproachful against Christ. He ought at least to have been confounded with shame, & to have been afraid, so soon as he saw Christ. But he thrusteth in his hand boldly and without fear, as if he were not guilty of any fault. For we may easily gather out of the words of the Evangelist, that he came not to himself again before such time, as he was convicted by the touching itself. So whilst that we give less honour to the word of the Lord than is meet, there cometh upon us by little & little unawares a worse stubbornness, which bringeth with it, contempt of it: yea it taketh from us all reverence of him. Wherefore we must take so much the more pains to bridle the wantonness of our wit, and nature, lest whilst that every man doth give himself greater liberty to resist, then is lawful, he shut the gate of faith against himself, after that all feeling of godliness is as it were, extinguished. 28. My Lord and my God. Thomas is awaked at length out of his dream: and he crieth out through admiration, as men are wont to do, who return unto themselves after that they have been beside themselves, My Lord and my God. For the abrupt sentence hath greater force: and it is not to be doubted but that he broke out into these words, being enforced with shame, that he might thereby condemn his sluggishness. Furthermore, this so sudden an outcry doth show that faith was not quite extinguished in him, although it was choked. For he handleth not Christ his divinity in his side or hands: but he gathereth much more by, & out of these signs, than they show. Whence cometh this, save only because he returneth to himself suddenly out of forgetfulness & drowsiness? Therefore it appeareth that that is true which I said even now, that the faith which seemed to be abolished, did lie hid in his hart, as if it had been covered. The same thing doth also befall many sometimes: for they are wanton for a time, as if they had cast away the fear of God, so that there appeareth in them no faith: but so soon as they are chastened with some light chastisement of God, they come to themselves again, when the fierceness of the flesh is brought under. Certainly a disease should not be sufficient of itself to teach godliness, whence we gather, that so soon as the impediments are purged, the good seed which lay hid, beginneth to appear. Whereof there was an excellent example in David: for we see how carelessly he triumpheth after that he hath obtained his lust: all men would have thought that faith had been quite abolished out of his mind at that time. But he is so suddenly called into the way by such a short admonition of the Prophet, that we may readily gather some small fire, although it were covered, yet was in his mind, which did without delay break forth into a flame. As touching men they are guilty even as if they had despoiled themselves of faith & of all the graces of the holy Ghost. But it cometh to pass through the unmeasurable goodness of god, that the elect do not so run headlong into alienation. Wherefore we must take good heed that we fall not away from the faith. Yet we must persuade ourselves that god doth keep back his elect with an hidden bridle, that they fall not deadlily, & that he doth miraculously nourish always in their hearts, some sparkles of faith, which he setteth on fire afterward with a new blast of his spirit in due time. But this confession hath 2. members. Tho. confesseth that christ is his lord: then he climbeth higher, & calleth him his god also. We know in what sense the scripture calleth christ Lord: to wit, because he is made by his father the chief moderator and governor, who hath all things under his government, before whom every knee must bow. And finally, because he is his father's vicegerent in governing the world. So that this name lord, belongeth properly unto him, in as much as he is the mediator revealed in the flesh, and the head of the church. But so soon as Th. knew the lord, he is by & by carried up unto his eternal divinity, & that for good causes: for Christ came down unto us for this cause, & was first of all abased, then afterward he was placed at the right hand of the father, he obtained the government & lordship of heaven and earth, that he might lift us up unto his divine glory & the glory of his father. Wherefore to the end our faith may come unto the eternal divinity of Christ, it must begin at that knowledge, which is nigher & more easy. So that it was truly said of some man, that we are brought & led from christ, as he is man, unto christ, as he is god: because our faith goeth forward in such sort by degrees, that laying hold upon christ in earth, as he was born in the stable, hanged upon the cross, it may pass unto the glory of his resurrection: and from thence at length unto his eternal life & power, wherein his divine maiestly shineth. Nevertheless we must know this, that we cannot rightly know that christ is the lord, but that the knowledge of his divinity succeedeth immediately. Neither is it to be doubted but that this aught to be the common confession of all the godly, which we see Christ alloweth. Doubtless, he would not have suffered the honour to be given rashly and falsely unto himself, being taken from his father: yet he doth flatly allow that which Th. said: wherefore this one place is sufficient to refute the madness of Arrius sufficiently. For it is altogether unlawful to imagine two Gods. Moreover the unity of person in Christ, is expressed in this place, when as the same Christ is called god and lord. He calleth him his twice with great force, that he may declare that he speaketh according to a lively & earnest feeling of faith. 29. Thomas because. Christ reprehendeth nothing in Tho. save only that he was so slow to believe, so that he had need to be drawn unto the faith violently by the experiences of his senses, which is quite contrary to the nature of faith. If any man object, that there is nothing more unconvenient, than that faith should be called a persuasion conceived by touching & seeing: we may easily answer out of that which I have already said. For Th. was not simply brought by touching or seeing to believe that christ was his god: but being awaked, he remembered the doctrine which he had almost forgotten before. For doubtless faith cannot flow from the bare experiments of things, but she must have her beginning from the word of god. Therefore christ chideth Tho. for this cause, because he did not give such honour unto his word as he ought, & that he tied faith which cometh by hearing, and ought earnestly to be set upon the word, unto the other senses.  
Blessed are those that have not seen, and have believed. Christ commendeth faith in this place for this cause, because resting upon the word alone, it doth not depend upon the sense & reason of the flesh. Therefore he doth briefly define the force & nature of saith: to wit, that it stayeth not in the present sight, but pierceth unto the heavens, that it may believe those things which are hidden from the sense & perceiving of man. And truly, we must give god this honour, that his truth be unto us of sufficient credit of itself. Faith hath in deed her sight, yet such as doth not abide below in the world & in earthly objects, in which respect it is called the evidence of invisible things, or of things which appear not, Heb. 11. 1. And Paul, 2. Cor. 15. 7. setting it against sight, doth signify that it sticketh not in considering the estate of things present, neither doth it look hither and thither unto those things which appear in the world, but it dependeth upon the mouth of god, and that trusting to the word of God, it overcometh the whole world, that she may fasten her anchor in heaven.  
The sum is, that there is no true faith but that which being grounded in the word of God, doth rise unto the invisible kingdom of God, that it may surpass all human apprehension. If any man object that this saying of Christ disagreeth with that other, Math. 13. 16. where he pronounceth that the eyes are blessed, which see him present: I answer that Christ doth not speak in that place of the corporal beholding and sight only, as in that place: but of the revelation which is common to all the godly, sithence that he appeared unto the world to be the redeemer thereof. He compareth the apostles with the holy kings and prophets, who were holden under the dark shadows of the law of Moses. But now he saith that the condition of the faithful is better, because there shineth unto them a more perfect light: yea, because the substance & truth of the figures is given them. Many wicked men saw christ then with the eyes of the flesh, who were never a whit the happier therefore: but we who never saw Christ with our eyes, do enjoy that blessedness which Christ commendeth. Whereupon it followeth that the eyes are called blessed, who consider spiritually that heavenly and divine thing, which is in him. For we do at this day behold Christ in the Gospel, as if he were present before us. In which sense Paul saith unto the Galathians 3. 1. that he is crucified before our eyes. Wherefore, if we covet to see that in Christ, which may make us happy and blessed, let us learn to believe when we see not. That which is written, 1. Pet. 1. 8. agreeth with these words of Christ, where the faithful are commended, which love Christ whom they have not seen, and rejoice with an unspeakable joy, although they behold him not. And whereas the Papists do wrest these words to approve their transubstantiation, it is more than frivolous. They bid us believe that Christ is in the shape and likeness of bread, that we may be blessed. But we know that Christ did intend nothing less, then to make faith subject to the inventions of men: which if it go but a little beyond the bounds of the word, it is no more faith. I● we must believe all things which we see not, then shall our faith be tied to all monsters which it pleaseth men to invent, to all fables which they lust to blunder out. Therefore, to the end this saying of christ may take place, that must first be proved out of the word of God, which is called in question. They allege the word in deed for their transubstantion, yet if it be well expounded, it maketh nothing for their doting and folly.  
30. Many other miracles wrought jesus before his disciples, which are not written in this book.  
31. But these things are written, that ye may believe, that jesus is Christ the Son of God: and that believing, ye may have life in his name.  
30. Many other. Unless this prevention had been added, the readers might have thought that john had omitted none of the miracles which jesus did, & that he hath the perfect & full history of all things here. Therefore john doth testify first, that he did only write certain things of many: not because the other were unworthy to be recited, but because these were sufficient to edify faith. And yet it doth not follow thereupon, that they were wrought in vain, because they were profitable for that age. Secondly, although we do not know at this day what they were, yet we must not set light by them, because we understand that the Gospel was sealed with great abundance of miracles. 31. And these things. By these words he signifieth unto us, that he wrote so much, as aught to satisfy us: because it is abundantly sufficient to confirm our faith. For he meant to prevent the vain curiosity of men, which cannot be satisfied, & beareth too much with itself. Furthermore, john knew well what the other Evangelists had written. And seeing that he intended nothing less than to abolish their writings, without doubt he doth not separate their narration from his. Yet it seemeth to be an absurd thing, that faith is founded and grounded in miracles, which ought wholly to ●eane unto the promises of God & his word. I answer that miracles have none other use given them in this place, save only that they may be helps & shores unto faith. For they serve to prepare the minds of men, that they may the more reverently hear & receive the word of god. For we know how cold & slow our attentiveness is, unless it be pricked forward by some other thing. And again, there is no small authority added unto the doctrine received, then, when the Lord reacheth out his mighty hand out of heaven to underprop the same, as Mark sayeth, 16. 20. that the apostles taught the Lord working together, & confirming the word with signs following. Therefore although faith doth lean properly unto the word of god, and doth look unto the word, as unto the only mark: yet miracles are not in vain, so that they be referred unto the word also, and direct our faith thither. We have said else where, why miracles are called signs: to wit, because the Lord stirreth us up by them to consider his power, whilst that he showeth some new and strange thing.  
That jesus is Christ. He understandeth Christ, as he was promised in the law and the Prophets: to wit, the mediator between GOD and men, the chief Ambassador of the father, the only restorer of the world, and the author of perfect felicity. For john did not take the bare title, that he might therewithal adorn the son of God: but he comprehended under the name of Christ all those offices which the Prophets do assign unto him. Therefore we must consider him as he is described unto us in that place. Whereby that doth more plainly appear which we said of late, that faith doth not stick in miracles, but is brought straightway unto the world. For it is all one as if john should have said that that was proved by miracles, which the Prophets taught some times by word of mouth. And we see that the Evangelists themselves do not stand simply in reckoning up miracles, but are rather occupied in doctrine, because miracles should of themselves procure nothing but a confused wondering. Wherefore this is the meaning of the words, that these things are written that we may believe, in as much as faith may be helped by miracles. He addeth the son of God, because no fit man could have been found amongst the common sort of men, to do so great things: to wit, to reconcile the father unto us, to purge the sins of the world, to abolish death, to pull down the kingdom of sathan, to bring unto us true righteousness, and salvation. But seeing that this word (Son,) belongeth unto Christ only, it followeth that he is not the son of GOD by adoption, but by nature: wherefore the eternal divinity of Christ is contained in this word. And certainly, he that knoweth not Christ to be God by such manifest testimonies which are extant in the Gospel, because he is blind in perfect light, he is not worthy to see the sun and the earth.  
That believing, ye may have eternal life. This effect of faith is added also to bridle men's lust, and desire, that they may not covet to know more things than are sufficient to obtain life. For what wickedness were this, not to be content with eternal salvation, and to desire to pass the bounds of the kingdom of heaven. And in this place john repeateth the principal point of his doctrine, that we obtain eternal life by faith: because being dead without Christ, we are restored to life by his grace alone. Concerning which thing we have spoken enough before in the third and fift chapters. In that he said rather the name of Christ, than Christ, we have showed the reason of this speech before in the first chapter 12. Let the reader repair thither, if he think good, lest I become tedious by repeating the same things oftentimes.   

Chap. 21.  
1. afterward jesus showed himself again to his disciples at the sea of Tyberias, and he showed himself thus.  
2. Simon Peter, and Thomas which is called Dydimus, were gathered together, and Nathaniel which was of Cana 〈◊〉 Galilee, and the sons of Zebedeus, and two other of his disciples.  
3. Simon Peter sayeth unto them, I go to fish, they say unto him, and we come also with thee: They went out and entered straightway into a ship, and that night they caught nothing.  
4. But when the morning was now come, jesus sloode upon the shore: nevertheless, the disciples knew not that it was jesus.  
5. jesus sayeth unto them: Children have ye any mea●? They answered him no.  
6. But he said unto them: Cast out the net on the right side of the ship, and ye shall find. So they cast it out, and now they were not able to draw it for the multitude of fishes.  
7. Therefore that disciple whom jesus loved, said unto Peter: It is the Lord. When Simon Peter heard that it was the Lord, he girded his coat to him, (for he was naked) and did cast him, else into the sea.  
8. But the other disciples came by ship (for they were not far from land, but about two hundredth cubits,) they drew the net of fishes.  
9 Therefore so soon as they came on land, they saw scales laid there, and fish laid upon them, and bread.  
10. jesus sayeth unto them: Bring of the fishes which ye caught now.  
11. Simon Peter went up, and drew the net unto the la●de, full of great fishes, an hundredth and three and fifty, and although they were so many, the net was not broken.  
12. jesus sayeth unto them, come, ●ine. And none of the disciples durst ask him, who ar● thou? Seeing they knew that it was the Lord.  
13. Therefore jesus came, and took bread, and giveth them, and fish likewise.  
14. This is now the third time that jesus showed himself to his disciples, after that he was risen from the dead.  
1. afterward he showed himself. The Evangelist standeth yet upon the proving of the resurrection of Christ, and he telleth that he appeared unto seven disciples: amongst whom he reckoneth Thomas, not so much for honour's sake, as that his testimony is so much the sooner to be believed, the more obstinate his unbelief was. The Evangelist is long enough, because he gathereth all the circumstances which make to the certainty of the history. We have said else where that the lake of Tiberias, is called the see after the manner of the Hebrews.  
3. I go to fish. Whereas Peter giveth himself to fishing, it ought not to be thought to be contrary to his office. He was ordained an Apostle by breathing, as we said of late: but he stayed until such time as he was endued with ●ewe power. For he was not yet commanded to exercise the office of teaching, but he was only admonished of the calling to come, that he and the rest might understand that they were not chosen in vain from the beginning. In the mean while they do as they were wont, and as became private men. Paul did get his living with his hands, in the midst of the course of his preaching: but that was in another manner of respect. For the time was so divided, that his manual labour could not draw him away from teaching: but Peter and his companions, do give themselves wh●lelye to fishing, because they were free from all manner of public function.  
They took nothing that night. Christ suffered them to take pains in vain all night, to make known and to set forth the credit of the miracle. For if they had caught any thing, Christ's power should not have been so manifestly known in the continual success: but whilst that labouring in vain all night, they do suddenly enjoy a great draft, they have just occasion given them to acknowledge the grace of the Lord. God doth also oftentimes exercise the faithful in like sort, that he may commend unto them his blessing. If we should always have good success, so often as we set our hand to work, no man almost would thank the blessing of God for this, that he hath some reward and recompense of his work: all men would make boast of their own industry, and kiss their own hands: but whereas they weary themselves sometime in vain, when they reap better fruit afterward, they are enforced to acknowledge some extraordinary thing. So it cometh to pass that they begin to give the praise of the prosperous success unto the grace of God.  
6. Cast out the net on the right side. Christ doth not command them according to the right and authority of a Lord and master: but he counselieth them as some one of the common people. And the disciples having need of counsel, do readily obey him, though they know him not. If they had heard any such thing before the first casting, they would not have obeyed so readily▪ which I speak for this cause, lest any man should marvel that they were so dutiful, seeing they were already ta●●ed with long and vain wearisomeness. Although this was no small testimony of patience, that they labour after the day was light, though they had had bad success all the night. And surely, we must constantly wait for the blessing of God, that we may give place to the same. For nothing is more preposterous, then to pluck back the hand from the work straightway, unless it appear to be fruitful. Peter his nakedness doth testify that they laboured seriously. But they refuse not to make trial of a new casting, lest they neglect any opportunity. And in that they obey Christ his commandment, it cannot be ascribed unto faith, for they hear him as a man whom they know not. Now, if our calling be unto us troublesome, because our labour which we take, seemeth to us to be barren: yet when the Lord exhorteth us to go forward constantly, we must be of good courage, we shall have at length happy success, yet in due time.  
7. Therefore that disciple. The Evangelist teacheth by his own example, that so often as things fall out better than we looked for, we must lift up our minds unto God, because we must straightway remember that this benefit came from his grace, who is the author of all goodness. This godly acknowledging of God's grace, which was engrafted in the mind of john, brought him unto the knowledge of Christ also. For he knoweth not Christ by sight: but because he is persuaded that the abundance of fish was offered them by God, he gathereth that it is Christ by whom their hands were directed. But like as faith is first in john, so by and by Peter passeth him in zeal, when as he throweth himself into the lake, setting a part all respect of danger, the rest do follow him by ship. They come all unto Christ at length: but Peter i● carried with singular zeal above all the rest. But it is to be doubted whether he came to the bank walking or swimming. Let it be sufficient for us to know this, that in that he took his journey, having left the ship, it was no headlong force of rashness: but he went before the rest according to the measure of his zeal. They were not able to draw it. first of all, Christe-shewed one token of his power in such a plentiful draft of fish: and he showed another, in that he kept the net whole by his hidden power, which must needs have burst otherwise. Now hereunto are added other circumstances, that the disciples find hot coals upon the bank, that there are fishes, that there is also bread laid ready there. As touching the number of the fishes, we must not seek any high mystery, in that Augustine doth subtly make and forge the law and the Gospel of the numbers recited: but if a man do well and thoroughly examine it, he shall find that it is but a childish toy.  
10. Bring of the fishes. Although the net was filled in a moment, without any great labour of theirs, yet Christ assigneth the draught unto them. So we call bread ours, yet whilst we crave to have it given us, we confess that it proceedeth from God's blessing.  
12. None of the disciples durst. The question may be, what letted them, whether shame proceeding from reverence, or some other thing. But & if Christ saw them doubt, he ought to have prevented their doubting, as he doth oftentimes else where. I answer that there was none other cause of shame, save only because it was evident enough that it was Christ. For we are wont to ask concerning doubtful and dark matters. Therefore the Evangelist giveth us to understand, that they ask not Christ, because they were afraid to do him injury, he had so manifestly revealed himself.  
14. This is now the third time. The number of three is referred unto the distance of time. Christ had already appeared more than seven times: but what soever was done in one day, it is comprehended under one manifestation. Therefore he signifieth that Christ appeared unto the disciples at divers times, that he might make his resurrection to be believed.  
15. Therefore when dinner was done, jesus sayeth unto Simon Peter: Simon the son of john, lovest thou me more than these? He sayeth unto him: yea Lord, thou knowest that I love thee. He sayeth unto him: Feed my lambs.  
16. He sayeth unto him again the second time: Simon the son of john, lovest thou me? He sayeth unto him, yea Lord: Thou knowest that I love thee. He sayeth unto him: Feed my sheep.  
17. He sayeth unto him the third time. Simon the son of john, lovest thou me? Peter was sorry because he said to him the third time, leavest thou me? and he said unto him, Lord thou knowest all things: Thou knowest that I love thee. jesus sayeth unto him: Feed my sheep.  
18. Verily, verily, I say unto thee: When thou wast younger, thou girdedst thyself, and walkedst whether thou wouldst: but when thou shalt wax old, thou shalt stretch out thine hand, and an other shall gird thee, and shall lead thee whither thou wilt not.  
19 And this said he: signifying with what death he should glorify God. And when he had thus spoken, he sayeth unto him: Follow me.  
15. Therefore when they had dined. The Evangelist declareth now how Peter was restored unto that degree of honour from which he fell. That unfaithful denial whereof we have heard, had made him unworthy of the Apostleship. For how could he be a fit teacher of faith, who had fallen away from the same filthily? He was made an apostle: to wit, with judas.  
But so soon as he forsook his place, he was also deprived of the honour of the Apostleship. Therefore the liberty of teaching, and his authority also are restored unto him now, both which he had lost through his own fault. And lest the infamy of his fall should any whit hinder him, Christ wipeth away and blotteth out the remembrance thereof. Such a kind of restoring again was necessary both for Peter, and also for his hearers: for him, to the end he might the more stoutly do his duty, being certain of the calling, which was enjoined him again: for them, lest the blot sticking in his name, might be an occasion of despising the Gospel. It is also very profitable for us at this day, that Peter should come forth unto us, as a new man, whose shame was abolished, which might hinder his dignity..  
Simon, the son of john, lovest thou me? Christ signifieth by these words, that no man can serve the Church faithfully, and take pains in feeding the flock, unless he look higher than unto men. For first the office of feeding is of itself painful and troublesome, seeing that there is nothing more hard, then to keep men under God's yoke, whereof many are weak, many light and froward, some slow & sluggish, some hard, churlish & unapt to be taught. Now Satan layeth in their way all the stumbling blocks he can, that he may thereby discourag a good pastor. Hereunto is added the unthankfulness of many: and other causes of wearisonnes. Therefore no man shall ever go forward constantly in this office, save he, in whose heart the love of Christ shall so reign, that forgetting himself, and addicting himself wholly unto him, he may overcome all impediments. Paul declareth that he was so affected, 2. Cor. 5. 14. when he saith, the love of Christ bindeth us, considering this, that if one died for all, them were all dead. And although he meaneth that love, wherewith Christ loved us and whereof he showed a token in his death: yet he adjoineth the mutual affection, which ariseth by the feeling of so great a benefit. And again, he marketh the wicked & false teachers, which trouble the church with this mark, that they love not the Lord jesus, 1. Cor. 16. 22. Therefore let those which are called to govern the Church remember, that if they covet to execute their office well and rightly, they must begin at the love of Christ. In the mean season Christ doth testify plentifully what account he maketh of our salvation, whilst that he commendeth the same unto the pastors so singularly: and he affirmeth that this is unto him a token and testimony, how dearly they love him, as if they care for the same carefully. There could no more effectual thing be spoken, to encourage the ministers of the Gospel, them when they hear that no office is more acceptable to Christ, then that which is employed in feeding his flock. All the godly may draw no small comfort thence, when they hear that they are so dear and precious to the son of God, that he putteth them as it were in his room. And the same doctrine ought to make the false teachers not a little afraid, who overturn the government of the church: because they shall suffer no small punishment at Christ's hands, who pronounceth that he is violated by them.  
Feed my Lambs. The scripture applieth this word feed unto all manner of government, metaphorically: but because the spiritual government of the Church is handled in this place, it is profitable to note, upon what parts the office of a pastor consisteth. For doubtless there is not any idle dignity depainted out unto us in this place: neither doth Christ give unto mortal man any government, which he may exercise at his pleasure confusedly. We have seen before, chap. 10, that Christ is properly, the only pastor of the church. We have also seen, why he taketh this name to himself: to wit, because he governeth his sheep with the doctrine of salvation, and so consequently doth feed them, because that it is the true food of the soul. And now, because he useth the help of men to preach his doctrine, he doth also give them his name, or at least make them partakers of the same. Therefore those are accounted lawful pastors before God, who govern the Church under Christ their head, by the ministery of the word: whence we may easily gather, what burden Christ layeth upon Peter's shoulders, and upon what condition he setteth him over his flock. Whereby the wickedness of the romanists is sufficiently and plainly refuted, who wrist this place to establish the tyranny of their popedom. It was said (say they) unto Peter before all other, feed my sheep. We have already declared, why it was rather spoken to him, than to the rest: to wit, that being free from all sinister note & mark, he might be free to preach the gospel: and therefore Christ maketh him a pastor thri●e: that the three denials, whereby Peter had purchased to himself eternal infamy being abolished, they may no whit hinder his Apostleship: as Augustine Chriso, Ciril, & many other do prudently note. But there is nothing given Peter in these words, which is not in like sort common to all the ministers of the gospel. Therefore the Papists do in vain hold that he is the chief for this cause, because he alone is called especially. But admit we grant that he had some honour given 〈◊〉 privately, I pray you how will they prove that he was placed in the primacy? Admit he were the chief amongst the Apostles, shall it therefore follow straightway there upon, that he was the universal bishop of all the whole world? Moreover, whatsoever Peter received, it doth no more appertain unto the Pope, then unto Mahomet. For by what right doth he boast & brag that he is Peter's heir? Again, what man of sound judgement will grant unto him, that there is any heritable right given or set down by Christ in this place? Yet will he be accounted his successor, would to God he were. None of us is contrary to him, but that he may both love Christ, and have a great care to feed his flock: but when the love of Christ is neglected, & the office of feeding is rejected, it is too unmeet and too foolish a thing to boast of succession. And like as when Christ commanded Peter to feed, he meant not to erect a throne for an idol or for an hangman of souls, out of which he might miserably torment the Church: so he did briefly teach what manner government of his Church he allowed. So that the visor is plucked from the faces of all the horned bishops, who being only content with stagelye pomp, and the vain title, do challenge to themselves byshoplyke right and authority.  
16 Feed my sheep. Christ doth not commit all generally aswell to Peter as to others to be fed: but only his lambs or sheep. And he defineth in an other place, who those be, which he accounteth to be of his flock. My sheep, saith he, hear my voce, and follow me, the voice of a stranger do they not hear. Good teachers must do their diligence to gather all unto Christ: and because they cannot discern between the sheep and wild beasts, we must all of us try, whether they can be tamed who are more like wolves then sheep, or no. Yet when they have done all they can, their labour shall profit none but the elect sheep. For easiness to be taught, and faith, proceed thence, because the heavenly father delivereth those to his son to obey him, whom he hath chosen before the creation of the world. But this place teacheth that none can be fed to salvation with the doctrine of the Gospel, save those which are meek and apt to be taught, for Christ doth not in vain compare his disciples unto lambs and sheep. But we must also note that they are tamed by the spirit of God, who were Bears and Lions by nature.  
17 Peter was sorry. Without doubt Peter did not perceive Christ's drift in ask him so often. Therefore he thinketh that he is accused by the way, as if he answered not from his heart. But we have already showed that it was no superfluous repetition. Again Peter had not yet tried sufficiently, how deeply the love of Christ must be rooted in their minds, who must overcome innumerable straits: he learned afterward by long use that it was not in vain that he was so thoroughly examined. Furthermore, those are taught in his person who are about to take upon them the charge and governing of the Church, not to sift themselves lightly, but that they must examine themselves thoroughly with what zeal they are endowed, lest they recoil or faint in the midst of the course. We are all likewise taught that we must take it patiently, if at any time the Lord do examine us more roughly: because he hath just causes to do the same which we know not.  
18 Verily, verily I say unto thee. After that Christ hath exhorted Peter to feed his sheep, he doth also arm him, to enter that warfare which was at hand. So that he doth not only require faith & diligence at his hands, but an invincible mind and courage in dangers, and constancy in bearing the cross: finally, he commandeth him to be ready to suffer death when need shall require. And although the condition of all pastors be not alike, yet this admonition agreeth & belongeth unto them all in some respect. The Lord spareth many, and abstaineth from their blood, being content with this one thing, that whilst they live they consecrated themselves faithfully & wholly to him. But because Satan doth ever now & then stir up new & manifold combats, they must needs be prepared to die, whosoever do take upon them the office of feeding: for as much as they have to deal not only with sheep but also with wolves. As concerning Peter Christ would have him foretold of his end, that he might always think upon this, that he should establish that doctrine with his blood, whereof he was made a minister. Although Christ seemeth in this place not only to have respected him, but also that he adorned him with the title of a Martyr, in presence of the ot●er Disciples, as if he should have said, that he should be another manner of champion, than he had showed himself.  
When 〈◊〉 waste younger. Age seemeth to be appointed to rest & be idle: wherefore old men are set free from public burdens, & they are made discharged soldiers. Therefore Peter might have promised himself a quiet estate of life in that age: but on the contrary Christ saith, that the order of nature shall be changed, so that he who lived after his own will when he was young, shallbe governed by another man's will when he is old and that he shall suffer violent government. But we have in Peter an excellent glass of our common estate. Many men live pleasantly and commodiously before they be called by Christ: so soon as they have given him their name and are received to be his Disciples, or at least shortly after are drawn unto great and grievous combats, unto a troublesome life, unto great perils, and sometimes unto death itself. Although this be an hard estate, yet must we painfully suffer the same. Nevertheless the Lord doth so temper the cross wherewith he will have his servants tried, that he beareth with them so long until their power wax ripe, for he doth well know their infirmity, beyond the mean and measure whereof he urgeth them not. So did he pardon Peter, so long as he saw that he was tender & weak. Therefore let us learn to offer ourselves unto him even until the last breath, so that he give us strength: wherein the filthy unthankfulness of many appeareth. For the more meekly the Lord dealeth with us, so much the more do we accustom ourselves to live delicately. So that there is scarce one found amongst an hundred, which doth not murmur and repine, if he be handled more roughly after that he hath been long borne with. But we ought rather to have considered the gentleness of God in that he spareth us for a time. So Christ saith that so long as he was conversant upon earth, his Disciples lived merrily, as if they had been present at a marriage, for whom fastings and tears were afterward prepared. Math. 9 15.  
Another shall gird thee. Many do think that the manner of his death is signified hereby, because he was hanged with his arms spread abroad but I do think that under this word gird all external actions are simply comprehended, wherewith a man ordereth himself and his life. Thou gyrdedst thyself, that is, thou clothedst thyself as it pleased thee, but this liberty of fashioning and framing thy apparel shall be taken from thee. Furthermore, it is better not to know what manner of death Peter suffered, then to believe doubtful fables.  
Shall lead thee whither thou wilt not. The sense is, that Peter should not die in his bed, but by violence and the sword. But this seemeth to be an absurd thing that Christ saith, that his death shall not be voluntary. For as there is no constancy in that Martyr, which is carried to death against his will, so is he worthy of no praise. But this aught to be referred unto the disagreement that is between the flesh and the spirit. For we do never obey God with so free an affection, but that the world & flesh do draw us as it were with cords unto the contrary: wherefore Paul complaineth thus. Rom. 7. 19 That good which I would, I do not. Again, we must note that the fear of death is naturally engrafted in all men: because it is contrary to nature to be willing to be dissolved. And therefore although Christ himself was framed wholly to obey God with his whole heart, yet he craveth to be pardoned that he might not die. Furthermore, Peter feared the torments which should proceed from the cruelty of men: therefore it is no marvel if he were somewhat afraid of death. But he did more plainly declare thereby, the obedience which he had performed to god, in that he suffered death willingly, which he would gladly have escaped of himself: because he knew that he pleased God by this means. Neither should there have been any patience without the suffering of the mind. And this doctrine is very profitable to be known: for it stirreth us up to pray; because we could never overcome the fear of death without the singular aid of God. And therefore there remaineth nothing, but that we humbly offer ourselves to be governed by him. Again, it serveth to stay up our minds, lest they fall and faint quite, if at any time it so fall out, that we quake and tremble in persecutions. Those which feign that the Martyrs were touched with no fear, they take to themselves matter of despair by their own fear. But there is no cause why our infirmity should terrify us from following their example, the like whereof they have tried, so that they could not triumph over the enemies of the truth, without fight with themselves.  
19 Signifying with what death. This Periphrasis is of great weight. For although all the godly aught to aim at this mark, that they may glorify God aswell in their life, as in their death, yet john meant to adorn their death with a peculiar title, who seal the Gospel of Christ with their blood, and glorify his name: as Paul teacheth, Philip. 1. 20. Now it is our duty to gather what fruit the death of Peter brought forth. For it is to be imputed to our sluggishness, if our faith be not confirmed thereby, and unless, we go toward the same mark, that God may be glorified by us. If the Papists had considered this end in the death of the Martyrs, that sacrilegious and detestable invention should never have come into their mind, that it serveth to pacify God's wrath, and that it must be paid price for sins.  
And when he had said. In this place Christ expoundeth to what end that foretelling of his violent death did tend: to wit, that Peter might prepare himself unto patience. When, saith he, thou must suffer death as I did, follow thy captain. And to the end Peter may the more willingly obey God, when he calleth him unto the cross, Christ setteth himself before him as his captain. Neither is it a general exhortation, wherewith he inviteth and biddeth Peter follow him, but he doth only entreat of the manner of his death. And this one thing doth mitigate all the bitterness that is in death, when as the son of God setteth himself before our eyes with his blessed resurrection, which is our triumph against death.  
20. And as Peter looked back, he saw the disciple, whom jesus loved, following, who leaned also at supper upon his breast, and said, Lord, who is he that betrayeth thee?  
21. Therefore, when Peter had seen him, he said unto jesus, Lord, what shall he do?  
22. jesus saith unto him, If I will that he stay till I come, what is that to thee?  
23. Now this word went abroad among the brethren, that that disciple should not die: and jesus said not unto him, that he should not die: but if I will that he tarry till I come, what is that to thee?  
24 This is that disciple that beareth witness of these things, and wrote these things: and we know that this testimony is true.  
25. There are also many other things, which jesus did, which if they should be all written, I think that the world should not be able to contline the books that should be written.  
20. Peter turned back. We have in Peter an example not only of our superfluous, but also of our hurtful curiosity, that we are drawn away from our own duty with beholding of other men. For this is almost a thing bred in us, that by requiring an account rather of an other man's life, then of our own, we do thereby get vain starting holes. For we do of our own accord deceive ourselves with this colour of excuse, that others are not better: as if their sluggishness did discharge us. And there is scarce one amongst an hundredth, that doth consider of what force that saying of Paul is, Galat. 6. 5. Let every man bear his own burden. Wherefore there is a common reprehension of all men in the person of one man, who look hither and thither, how men behave themselves: but they regard not what is enjoined them by GOD. Therein are they chief deceived, whilst that they carelessly pass over this, what the private and particular calling of every man doth require. God will choose one of ten, whom he may either exercise with great troubles or with huge labours: he will suffer the other nine to be quiet, or at least he will exercise them but lightly. Again, he handleth not all men after one sort, but he trieth every one, as seemeth best to himself. Therefore seeing there be diverse sorts of christian warfare, let every man learn to keep his own order, neither let us ask after this or that, like idle persons, when as the heavenly captain calleth every one of us: whose commandment we must so obey, that we must forget all other things.  
Whom jesus loved. This Periphrasis was put in for this cause, that we may know for what cause Peter was enforced to move the question, which is here recited. For he thought that it was an absurd thing, that he alone is called, john being omitted, whom jesus had loved so intirelye. Therefore this question of Peter wanted not some colour, why there was no mention made of john, as if Christ's mind toward him had been changed. Yet Christ cutteth off the cause of his curiosity, when he answereth that it is nothing to him what other shall do, whilst that he must obey the calling of God.  
22 If I will have him to tarry. Where as this sentence was commonly cut off, and they read the former member affirmatively, I will have him to tarry so till I come: it came to pass through the fault of the Scriveners and not through the error of the interpreter. For doubtless he could not be deceived in the Greek word: but one letter might easily creep in amongst the Latinistes, which might alter the whole sense. Therefore the whole sentence is an interrogation, and aught to be read in one text. For Christ meant to lay hold upon the Apostle, that he might keep him within the bounds of his calling. It is nothing to thee, neither oughtest thou to inquire concerning thy fellow in office, what shall become of him: let me alone with that: ask only of thyself, and make thyself ready to follow whither thou art called: Not that all care for our brethren is superfluous: but that it ought to have a measure, that it be care, and not curiosity, which hindereth us. Therefore let every man have respect unto his neighbours, if by any means he be able to draw them unto Christ with him, and not that he may be stayed with their stumbling blocks.  
23 Therefore this word went abroad. The Evangelist showeth that there did spring an error amongst the Disciples from the words of christ being evil understood, that john should never die. Furthermore, he meaneth those that were present when the words were spoken, that is, the Apostles: not that this word brethren appertaineth unto them alone, but because they were as it were the first fruits of the holy unity. And it may be he speaketh of other beside the eleven who were then with them.  
By this word went out, he signifieth that the error was spread here and there: which notwithstanding as it seemeth, continued not long amongst them: but did remain only until such time as being illuminated with the spirit they did think more rightly and purely of the kingdom of Christ, all gross surmises being abolished. But that happeneth daily which john reporteth of the Apostles: neither is it any marvel: for if the inward and household Disciples of Christ were so deceived, how much more shall they be ready to fall, who were not so familiarly taught in Christ's school? But let us also note whence this vice proceedeth. Christ teacheth us profitably to edifying, and that plainly, but we turn light into darkness by our wicked inventions, which we fet from our own reason. Christ would affirm no certain thing of john, but doth only challenged to himself full power over him, of life and death. So that the doctrine was of itself plain and profitable, but the Disciples do forge and imagine more than was spoken.  
Wherefore to the end we may be free from the like danger, let us learn to be wise soberly. But such is the wantonness of man's nature, that it runneth headlong into vanity with main force. Whereby it came to pass, that even this error whereof the Evangelist warned in plain words to beware, did nevertheless reign in the world. For they babbled that when he had commanded them to dig him a sepulchre, and had gone into the same, it was found empty the next day. Wherefore we see that there is none end of erring unless we do simple embrace that which the Lord taught, & refuse all other strange inventions.  
24 This is that disciple. Because john had hitherto spoken of himself in the third person, he expresseth now that he was the party: to the end that a witness which saw it with his eyes may have greater weight and who did well know all those things whereof he speaketh. But least any man should suspect his speech, as if it were framed favourably because he was beloved of Christ, he preventeth this objection, saying, that he had passed over more things than were written: and yet he speaketh not of all manner actions of Christ, but only of such as appertained unto his public office. Neither ought this hyperbole to seem absurd: seeing those are borne with, which are commonly used in profane writers, we must not only consider the number of the work● of Christ, but also the weight and greatness thereof is to be weighed. The divine majesty of Christ, which swalloweth up not only the senses of men with the infirmities thereof, but also the heaven and earth, that I may so speak, did show forth his brightness wonderfully there.  
If the Evangelist beholding the same do cry out being astonished, that the whole world cannot comprehend the just narration, who can marvel? Again, he is not to be reprehended if he use a common old ●igure to set forth the excellency of Christ's works. For we know how God apply himself unto the common manner of speech for our ignorances sake, yea how he doth sometimes as it were, stammer. In the mean while we must remember that which we had before, that the sum which the Evangelists have set down in writing is sufficient both to the institution of faith, and also to give salvation. Therefore he shall be wise enough whosoever shall rightly profit under these masters. And surely forasmuch as they were ordained by God to be unto us witnesses, as they did their duties faithfully, so it is our part to depend wholly upon their testimonies on the other side: and to desire no more than they have set down. Especially for as much as their pens were guided by the certain and sure providence of God, lest they should lead us with an huge heap of things, and yet that making choice, they might deliver so much as he knew was expedient, who is God, only wise, and the only fountain of wisdom, to whom be praise and glory for ever and ever. Amen.  The love of God overcometh all things.   

A Table of those things, which are contained in this Gospel, according to john, or which are expounded. The former number signifieth the Chapter, the latter, the Verse.  

A  
ABraham. Abraham the father of all the whole woorld. 8. 15.  
why Abraham is called the Father of many nations. 10. 16.  
Abraham, the father of the jews. 8. 39  
Abraham's children before GOD. 8. 39  
Abraham's seed. 8. 33.  
Abraham his son. 8. 37. & 39  
Abraham saw Christ his day. 8. 56.  
Abraham rejoiced to see Christ's day. 8. 8. 56.  
Above. To be from above, and not of the world. 8. 23.  
To be or come from above. 3. 31. & 32.  
Adam. In Adam all mankind is corrupt. 3. 6.  
Adultery. Adultery ought to be punished with death. 8. 11.  
Adultery bringeth with it much evil. 8. 11.  
Affection. The true affection of godliness. 10. 24.  
Affections are meant by this word feet. 13. 9  
Affections were voluntary in christ. 12. 27.  
How Christ took upon him man's affections. 11. 33.  
Affections which are to be bridled. 12. 27.  
Afflictions. Afflictions are compared in the scripture to potions. 18. 3.  
Afflictions for Christ. 15. 28. & 16 2. 2. 20.  
Anabapt. Anabapt. do feign a strange Christ. 1. 14.  
Angels. Why Angels appear clothed in white garments. 20. 12.  
How the Angels are said to ascend and descend upon Christ. 1. 51.  
Why Angels are called powers & virtues. 5. 4  
Antiquity. What account we ought to make of antiquity. 10. 8  
Apollinaris. Apollinaris his error. 1. 14  
Apostle. The godliness of the Apostles. 20. 22.  
The Apostle is no greater than he that sent him, 13. 16.  
the Apostles had houses & families. 19 27.  
The sorrow of the Apostles is turned into joy. 16. 20.  
Arrius. Arrius his wickedness. 1. 1  
Ascend. To ascend into heaven. 3. 13.   

B  
Bapt. Bapt. is not to be esteemed according to the person of the minister. 4. 2  
How rightly women are appointed to baptise. 20. 17  
The disciples of Christ baptise. 3. 22. 42.  
Barrabas. Barrabas is required of the jews. 18. 40.  
Beginning. Christ is the beginning, without beginning, 1. 1  
The beeginning, which speak unto you, 8. 25  
Believe. How it is said that the jews could not believe, 12. 39  
How we are said to believe in Christ, 7. 38  
The Evangelist putteth the word believe, for to acknoledg, 17. 21  
To believe in Christ, or in the son of God, or in his name. 3. 18 6. 69. 9 36. 11. 42. 12. 44. 17. 8.  
to believe in Christ is the work of God. 6. 29.  
Why the jews could not believe. 10. 25. 12. 39  
He that believeth in God, perisheth not. 3. ●5: but hath eternal life, 3. 37, & 6. 47, & 20, 41  
he shall not die for ever, 11. 26.  
he shall do the works of Christ, and greater. 14. 12.  
Benefits. How frail the memory of man is, considering the benefits of God, 14. 12.  
How dangerous a thing it is to abuse Cod's benefits, 13. 27.  
Bethleem. Bethleem the city of David, 7. 42.  
Bethesda. For what cause the pole was called Bethesda, 5. 2.  
Betray. One of you shall betray me, 13. 21.  
Blasphemy. Two kinds of blasphemy, 10. 33.  
Blessing, The blessing of God is to be looked for in the works of the hands, 21. 6.  
Blood. Blood of Christ is drink in deed, 6. 55.  
Blood and water out of the side of christ, 19 34. 6.  
Born of blood, 1. 13.  
Blindness. Blindness wherewith the reprobate are smitten, cometh not so much from Christ, as from man's fault, 9 39  
The cause of the blindness which hath befallen the world in many ages, 12. 35.  
Blind. The blind man which was blind from his mother's womb, hath his eyes opened on the sabaoth day, 6. 14. & 9 1.  
How God is said to make blind the hearts of men, 12. 40.  
Blindness. Blindness is wherewith God striketh the wicked, 18. 7.  
Born. To be borne again, 3. 3. 5.  
Burying. Why the burying of christ was to be adorned by an external rite, 12. 7.  
Why God would have the burial of his son to be so honourable, 19 49.  
The manner of the burying: was unto the jews one of the ceremonies of the law. In the same place.  
The Gentiles received the care & religion of burying from the fathers. In the same place.  
joseph buried the body of Christ. in the same place.   

C.  
Caiphas. Caiphas' the high priest prophesieth, 11. 49.  
Calling. The calling of God is unto us in stead of day light, 11. 9  
Every man's calling must be considered, 21. 20.  
If we follow our calling, all things shall fall out happily, in the same place. The calling of God is profitable only in the elect, 17. 6.  
There was an image of our calling expressed in Christ, 15. 10.  
Calling is necessary in the teachers of the church, 1. 6.  
We must not leap over the bounds of our calling, 2. 17.  
An image of our calling was painted out in Mary, 20. 16.  
Care. Care for our brethren is not always superfluous, 11. 22.  
Cephas. Cephas, who was also called Simon. 142.  
Ceremonies. Ceremonies are dead without the word of God, 19 40.  
Chosen. I have chosen you out of the world, 15. 19  
I have chosen you, that you may bring fruit, 15. 19  
God did choose of his enemies to love him, 14. 28.  
Chr●●t. How Christ is said to be lifted up, 3. 14. & 8. 28. & 12. 32.  
christ gave us an example, 13. 15.  
We must account the example of christ a law, 2. 11.  
christ came out from his father, 16. 28. & 17. 8. christ his brethren do not believe, 7. 3. and 4. christ teacheth in the treasury, 8. 20.  
Mankind restored by christ. 1. 1.  
christ breathed upon his Apostles, 20. 22. christ was weary of his journey, 4. 6. christ washeth the disciples feet, 13. 5. How christ is said to wash us, 13. 8.  
christ raiseth Lazarus, 11. 44.  
christ suppeth with Lazarus, being raised from the dead, 12. 1.  
christ his linen clothes, 20. 7.  
christ prepared us a place, 14. 2.  
Christ speaketh as he heard of the Father. 8. 26. 28. and 12. 50. & 14. 10  
Christ putteth clay upon the eyes 9 6. & 11.  
Christ is a light shining of itself 1. 9  
Christ hideth himself. 8. 9, & 12 37.  
Christ hath vinegar given him. 19 29.  
Christ the Lamb of God. 7. 29. & 31.  
Christ is called a Lamb, & why 1. 29.  
Christ his father is an husband man. 15. 1.  
Christ walketh upon the sea. 6. 19  
Christ his friends. 15. 14. & 15  
Christ giveth his life for his sheep. 10. 15. & 17. for his friends in the same chap. 15. 13. of himself, in the same place.  
Christ imparteth unto the Apostles the authority, which he received of his father. 20. 21.  
How Christ compareth the Apostles with the holy kings and prophets. 20. 29.  
Christ promiseth the Apostles prosperous success. 15. 16.  
Why the Evangelist doth beat this in so diligently, that water flowed out of the side of christ. 19 34.  
Through Christ we are made partakers of all the good things which Christ hath. 16. 15.  
Christ anointeth with ointmentes. 19 41.  
Why Christ hath the abundance of all good things given him. 6. 11  
The difference of good things, which we have by Christ. 14. 17.  
What good things, we have by Christ. 12. 14.  
Christ is led unto him. 18. 19, & 24.  
Why Christ adjoined the cup in th● supper. 6. 55.  
In what sense it is said that Christ speaketh earthly things. 3. 29.  
The principal office of christ. 1. 29  
Christ abideth ever. 12. 34.  
Christ came of the seed of David. 7. 41.  
The manner of receiving Christ. 1. 12.  
Christ suppeth with Lazarus. 12 2. Christ is buffeted. 18. 22. & 19  
The fruit and effect of the conjunction, which we have with christ 20. 17.  
What reward Christ vouchsafeth to bestow upon the constancy of those which are his. 8. 32.  
Christ foretelleth his disciples that they shallbe sorrowful. 16. 20.  
Christ his body is wrapped in a linen cloth. 19 40.  
Christ loveth us. 15. 4.  
Who those be, whom Christ calleth to obtain the riches of the spirit. 7. 37  
Christ taught in the synagogue and in the temple. 18. 20.  
Christ teacheth sitting. 8. 2.  
Christ is our Lord and master. 13. 12  
Christ prescribeth a law to the Church by his own example. 8. 26  
Christ did choose twelve, whereof one was a Devil. 6. 70.  
Christ giveth to the poor. 13. 18  
What it is to come unto Christ. 6. 44. & 7. 38.  
Christ is the only begotten son. ●. 18.  
Christ is our master. 3. 2. 13. 12.  
Christ prayeth to have those that be his kept from evil. 17. 15.  
Christ sitteth in the mountain with his disciples. 6. 3. Christ is laid in a new grave. 19 42.  
Christ throweth the buyers and sellers out of the temple. 2. 15.  
Christ spoke nothing in secret. 18 20. Christ put clay upon the eyes of the blind man. 9 6. 11. 15.  
Christ is the door, 10, 1. & 7.  
Christ spoke openly, 18. 20  
The name comforter appertaineth aswell to Christ, as to the spirit, 14 16  
The comforter should not have come, unless Christ had gone away, 16. 7, he should teach the Apostles all things, 14. 26  
Christ his godliness towards his mother was strange, 19 25  
Christ is the only means to please God, 1. 29  
How we receive of Christ his fullness, 1. 16.  
Christ sitteth upon a colt, 12. 14, & 15  
Christ prayeth for his Apostles, and not for the world, 17. 9  
Christ is the king of Israel, 1. 46 and 12. 13  
Christ his coat, 19 23  
The multitude will make Christ a king, 6. 16  
They seek Christ, that they may be filled, 6. 16  
They bear witness of Christ. 12. 17  
Church. How the Church can be restored, 6. 45  
What we must chief respect in the government of the church. 10.  
The church hath no more deadly enemies, than household enemies, 13. 18  
Circumcision. Circum. is of the Fathers, 7. 22  
Commandment. The commandments of Christ are love, 15. 12  
Those which keep Christ his commandements are beloved of him. 15. 10  
Confession. Confes. must not be separated from faith. 12. 24  
Confidence. Confid. in our knowledge is the worst plague of all other, 7. 28  
The hope and confidence which leaneth unto Christ overcometh all fear, 12. 14  
The certainty of confidence is necessary, 3. 18  
Conscience. whence peace of conscience ariseth, 15. 11.  
A notable example of a fearful conscience in Pilate, 19 11.  
Counsel. Counsel taken according to the reason of the flesh▪ 11. 49.  
Crosse. the humility of the cross offendeth many, 1. 46.  
If the fear of the cross do terrify, us from following christ, it is a great shame, 19 25.  
Crown. the crown of thorns, 19 2  
Cup. those men do not refuse the cup given them of God, who seek remedy for diseases, 18. 11.  
Curiosity. An example of hurtful curiosity in Peter, 2. 20.   

D.  
Darkness. To walk in darkness, 8. 12. & 25. not to abide in the same place, 46.  
David. David did bear Christ his person, 16. 28.  
Dead. the dead shall hear the voice of the son of God, 5. 25.  
Christ raiseth the dead. As the father, 5. 21.  
Death. Why christ his death is a sacrifice for our sins, 10. 18.  
Christ his death is likened to sowing: 12. 23.  
why it was requisite that christ his death should be voluntary, 12. 12  
Christ his death was the perfect restoring of the world, 12. 31  
In the death of christ we have sure hope of life, 19 30.  
what we ought chief to consider in the death of Christ, 12. 27.  
In the death of christ we must look unto the eternal counsel of God, 16. 32.  
there was nothing done in the death of christ, but that which was decreed by the hand and counsel of God, 19 17.  
the whole accomplishing of our salvation and all the parts thereof, are contained in the death of christ, 19 30.  
The death of faithful, is a passage unto God. 3. 1.  
How the bitterness of death waxeth pleasant unto us. 12. 26.  
The hour of every man. Death is appointed. 7. 30.  
All men are naturally afraid of death. 21. 18.  
We cannot overcome the fear of death without gods help. 21. 18.  
God is glorified by the death of the martyrs: in the same place. How that those that believe, are said to pass from death to life. 5. 24.  
None of the faithful shall see death. 8. 51.  
Deeds. All the deeds of Christ, are not to be imitated. 13. 14.  
Do. Without me ye can do nothing. 15. 5.  
Degrees. Degrees to be considered in the words of Christ. 12. 27.  
Deliberation. Deliberation which is godly. 11. 48.  
Deceit. Deceit what it signifieth in john. 1. 47.  
Disciples. By what mark Christ distinguished his disciples from the world. 14. 2●. & 17. 22.  
True disciples of Christ. 8. 31.  
The disciple is not greater than his master. 19 26.  
The disciples of Christ going backward. 6. 66.  
The disciples believe Christ. 2. 11.  
jesus standeth in the midst of them. 20. 19  
The disciples are sent. 17. 18. & 20. 21.  
The disciples are clean. 13. 11. because of the word of Christ. 15. 3.  
Dissension. Dissension about christ. 7. 43. 10. 19  
Devil. The devil is the father of lying. 8. 44.  
Whether the devil be a liar by nature, or no. 8. 44.  
Divinity. Divinity of Christ showeth forth itself more mightily after his ascension. 14. 12.  
The divinity of Christ is eternal. 11.  
Doctrine. What is the chiefest thing in doctrine. 1. 45.  
How Christ calleth his doctrine, the father's doctrine. 7. 16.  
Christ is asked by Cayphas of his doctrine. 18. 19  
The end of Christ his doctrine. 16. 25.  
Those which love Christ's doctrine, do profit daily. 14. 21.  
Christ his doctrine is a stone of stumbling to the unbelievers. 6. 66  
They blaspheme the spirit, who think that any th●ng aught to be added unto the doctrine of the Apostles. 16. 13.  
We must stay ourselves upon the doctrine of the apostles: in the same place.  
It is a peculiar gift of God, to embrace doctrine. 6. 44..  
Whence we must set the authority of the spiritual doctrine. 7. 16.  
The way to examine doctrine. 7. 18  
The contempt of doctrine troubleth the godly. 15. 20.  
The doctrine of Christ shall be a death to the unbelievers. 6. 60.  
We must distinguish diligently between general doctrine & suppositions. 19 7.  
Drawn. How men are said to be drawn of God. 6. 44.  
Draweth. The father draweth unto Christ. 6. 44.  
die. It is expedient that one die for the people. 11. 51. & 18. 14.  
dieth. Christ dieth. 16. 19 & 30  
Duty. What is our duty in entering into dangers. 7. 1.   

E  
Elect. How the elect are distinguished from the reprobate. 17. 6. Why god careth for the elect. 17. 3  
Gods spirit worketh in the elect after an hidden manner. 17. 10.  
By what mark the Elect are distinguished from the reprobate. 5. 29. and 6. 37.  
God keepeth back the Elect by an hidden bridle. 20. 28.  
Christ giveth life to the Elect alone. 17. 3.  
How sure the Elect are of their salvation. 10. 29.  
Election. Election is lame without faith. 6. 40.  
The knowledge of Election ought to procure in us the desire to pray. 17. 9  
Two kinds of Election. 15. 16.  
Elias. Elias, called john. 1. 21.  
Empires. Empires did not arise rashly, nor through the error of men. 10. 35.  
Error. Error arose amongst the disciples by mistaking the words of Christ. 21. 23.  
Erring. No end of erring, unless we cleave to the word of GOD. 22. 23.  
Eutiches. Eutich. & heretic. 21. 23  
Evangelist. Those things are sufficient to salvation, which the Evangelists have comprehended in writings. 21. 24.  
Evils. The Evils which we suffer are to be imputed to our lives. 5. 14  
Excommunication. The rite of Excommunication did springe from the most ancient custom of the Church. 9 22.  
Excommunication must be restored to his lawful use. 16. 2.  
Excommunication is the sinowe of Ecclesiastical discipline. 12. 42.  
Excuse. The jews have no excuse. 15. 22.  
Easter. Preparation of Easter. 19 ●4. & 3. 41.   

F  
felicity. Why Christ setteth down the scope of our felicity in unity. 17. 2●.  
Faith. Faith is the life of the soul. 5. 27.  
Faith separateth God from the inventions of man. 17. 3.  
Faith is the eye of the mind. 6. 69  
It is only known by experience whether our faith be perfect or no. 16. 31.  
Faith is a witness of predestination. 6. 40.  
Faith was not quite extinguished: but only choked in Thomas. 20. 28.  
Faith cannot flow from the bare experiments of things. 20. 29.  
why faith is called a demonstration of invisible things, in the same place.  
Faith hath many wants, even in the very best. 11. 39  
The experiment or trial of true faith. 9 6.  
Wherein the firmness of our faith consisteth. 14. 24.  
The fruit of faith is uncomparable. 10. 28.  
Against whom the gate of faith is shut. 5. 44.  
The nature of faith. 4. 28.  
What manner orders of faith CHRIST prescribeth. 17. 25.  
The lawful profession of faith 8. 54.  
Christ is the scope, and object of faith. 14. 1.  
The seal of faith is in the heart. 5. 25.  
The true stability of our faith. 8. 26.  
Acknowledging is annexed to faith. 17. 3.  
Why Christ putteth faith after knowledge. 10. ●3.  
What a shameful thing it is with God to dissemble faith through fear of envy. 12. 43.  
No worship is more acceptable to GOD, than faith. 3. 33.  
Two things are principally required in faith. 4. 42.  
What are the principal things in faith. 9 37. & 17. 7.  
Fath that is dead. 2. 23.  
Whence faith hath her certainty. 15. 27.  
Faith cometh not of us. 1. 13.  
Faith embraceth Christ, that he may be made ours. 6. 35.  
Faith ought properly to look unto Christ. 5. 16. & 17. 18.  
Faith is not common to all men 3. 16.  
Why faith is called the only work of God, in the same place. 6. 29.  
Here faith is called a work: in the same place.  
Faith bringeth nothing unto god, in the same place.  
The effect of faith, what it is, in the same place. 5. 25.  
Faith in Christ is the only rule of living. 6. 19  
Faith must not only stick in the essence of Christ. 1. 49  
How our faith cometh unto the divinity of CHRIST. 20 28.  
Faith is the only way and means to escape death. 3. 18.  
Faithful. Why the faithful are sometimes more roughly entreated by God. 9 2.  
The faithful and the unbeliever. 2. 27.  
To what end Christ reconciled the faithful unto GOD. 15. 10.  
How this must be understood, that the faithful are all clean. 13. 9  
How this must be understood, that the faithful do never die. 11. 29.  
By what mark the faithful are distinguished from the reprobate. 8. 31.  
Christ doth no less save the faithful at this day, then in times past. 17. 12.  
The faithful do feel in themselves the disagreement of the flesh and the spirit. 21. 18.  
What account, we ought to make of carnal kindred. 7. 5.  
Father. The father loveth the son 3. 36. & 10. 11. & 17. 24.  
That which is given of the father, cometh unto Christ.  
God is our father. 20. 17.  
Who is the father of the jews. 8. 42.  
Christ joineth the glory of the father with his own. 8. 49.  
How Christ said that the father was greater than he. 14. 28.  
How we must understand this, that the father is in Christ, and Christ in the father. 14. 11.  
How this must be understood, that the father hath sealed Christ. 6. 27.  
To have the father with christ. 13. 8.  
Fathers. Whether the Fathers worshipped God spiritually under the law or no. 4. 23.  
The example of the fathers is pretended for the feigned worship of God. 4. 20.  
By how many, means the examples of the fathers are hurtful, whom the word of God is neglected: in the same place.  
who are to be reckoned in the number of the fathers, in the same place.  
The fathers had respect always unto Christ being promised. 1. 18.  
Fear. When fear is corrupt in the faithful. 19 38.  
The disciples were gathered together for fear of the jews. 20. 19  
Feeding. The office of feeding is of itself troublesome. 21. 15.  
Flesh. Flesh is nothing. 6. 63  
Christ was not borne of the will of the flesh, and of the will of man. 1. 13.  
That is flesh, which is borne of flesh. 3. 6.  
Flesh is taken for the outward shape of man. 8. 15.  
In what sense the flesh of Christ is called lively. 6. 51. and 63.  
Fishes. A multitude of fishes taken. 71. 7. &. 11.  
free-will. True free men. 8. 35.  
The refutation of Free will. 6. 45.  
Freedom. What freedom Christ promiseth. 8. 32.  
How foolishly the jews bragged of their freedom. 8. 35  
Fountain. A Fountain of water leaping out into eternal life. 4. 14.  
Fruit. To gather fruit into eternal life. 4. 36.  
That the Apostles being sent, might bring much fruit. 15. 16.  
He bringeth forth fruit, which abideth in Christ. 15. 4. & 5.  
Flock. The way to gather the flock of God together. 10. 16.  
Function. What function Christ had. 4. 34.   

G  
Galilee. Out of Galyle cometh no Prophet. 7. 52.  
Galileans. The Galileans receive Christ. 14. 45.  
Garizim. Garizim was builded by Manasses. 4. 20.  
Garments. The soldiers divide Christ his Garments. 19 23.  
Gentiles. The Gentiles desire to see jesus. 12. 20.  
How the Gentiles are gathered unto the jews. 10. 16.  
Glory. Gory of Christ. 1. 14. 2. ●1.  
We must seek glory at God's hands alone. 5. 44.  
Christ seeketh not his own glory. 8. 15. but his that sent him. 7. 18.  
Esaias saw the glory of God. 12. 41.  
Give the glory to God, a form of an oath. 9 24.  
To see the glory of God. 11. 40  
Infirmity for the glory of God: 11. 4.  
To receive glory of men. 5. 41.  
To love the glory of men more than the glory of God. 12. 45.  
And to seek the praise one of an other. 5. 44.  
To seek his glory that sent him. 7. 18.  
jesus glorified. 12. 10.  
God is glorified. 15. 8.  
gird. What Christ meaneth by this word gird. 21. 18.  
God. God is to be heard, by whom soever he spoke. 9 34. & 19 11.  
What a preposterous thing it is to worship God with our own inventions. 19 39  
The knowledge of God. 1. 17.  
In what sense Christ calleth God true. 7. 28.  
God is invisible. 1. 13. the father of jesus Christ. 5. 17.  
How we must understand this, that God testified of his Son. 5. 37.  
What knowledge of God we have before regeneration. ●. 6.  
Knowledge of GOD without Christ. 6. 46.  
We must understand this, that God is a spirit. 4. 24.  
How God loved the world. 3. 16.  
Gift of God. 4. 10.  
God is true. 3. 34. Christ. 7. 18.  
How we must be godly towards God and men. 19 25.  
The meditation of the godly, when they are oppressed with miseries. 2. 23.  
How the godly aught to go forward in the course of godliness. 15. 2.  
Godliness. The true rule of godliness. 9 28.  
Go. I go and come unto you. 14. 28.  
Whither I go, ye cannot come 8. 21. and 13. 73. etc. 36.  
Gospel. Why the Gospels were written. 23. 30.  
Wherein the Gospel doth most of all differ from profane Philosophy: in the same place.  
What fruit cometh of the Gospel. 8. 32.  
Why the Gospel is called an harvest. 4. 26.  
How men are framed to receive the doctrine of the Gospel. 5. 44.  
The Ministers of the Gospel are not only evil entreated of the professed enemies of the Gospel. 6. 2.  
To what end the Ministers of the Gospel, have power given them to bind. 3. 36.  
Why the Gospel is contemned of most men. 3. 12.  
Why there be so few that believe the Gospel. 6. 65. and 7. 17.  
The preaching of the Gospel is never unprofitable. 7. 30.  
The preaching of the Gospel is called the coming down of Christ unto us. 7. 33.  
The end of those which refuse the gospel. 8. 2.  
The profit of the Gospel is three fold. 10. 9  
The doctrine of the Gospel is dark to none save only to the reprobate. 6. 18.  
The end of the preaching of the Gospel. 23.  
What is proper and what is accedentall to the Gospel, 20. 23.  
Christ is said, to be lifted up by the preaching of the gospel. 3. 14  
Grace. Grace and truth by Christ. 1. 14. 17.  
The end of the Grace of Christ. 8. 11.  
The greatness of the Grace & goodness of god towards us. 19 17  
Christ full of Grace. 1. 17.  
Graves. Those which are in the graves, do hear the voice of the son of God. 5. 28.   

H  
Hand. We must behold the hand of God which smiteth us. 5. 44.  
Hands. Christ escaped out of the hands of the jews. 10. 39  
Christ showed his Hands and his side to the Disciples. 20. 20.  
Heart. The heart of man is called deceitful for good causes. 19 10.  
The Devil put into the heart of judas. 13. 2.  
Hateth. He hateth the father which hateth the son. 15. 23. & 24.  
Harvest. Why Christ bringeth in the similitude of the harvest. 4. 35.  
Great harvest. in the same place.  
Healing. What jesaias meaneth by this word healing. 12. 40..  
Hate. It is no marvel if the world hate us. 15. 18.  
Hear. To hear the father, and to learn. 6. 45.  
To hear God's word, and to believe. 5. 24.  
What this meaneth, that the dead do hear the voice of the son of god. 5. 25.  
How we must understand this, that water flowed out of the belly of the believers. 7 38.  
Heavens. heavens open. 1. 51.  
Heaven. No man ascendeth into heaven but the son of man. 3. 13  
No man can receive any thing, but that which is given him from heaven.  
hireling. Who those be whom christ calleth hirelings. 10. 11.  
Holy day. Holy day at jerusalem. 4. 45. and 5. 1.  
Honour. The honour which god commandeth in the law to be given to parents. 19 25.  
Honoureth. Christ honoureth the father. 8. 49.  
Honoured. The son is to be honoured. 5. 23.  
Hosanna. Hosanna. 12. 13.  
House. House of prayer. 10. 16.  
Hunger. Not to hunger, and thirst for ever. 6. 35.  
Hour. Christ his hour. 2. 4. & 7. 30. & 8. 20.  
The hour of christ wherein he should go to the father. 13. 1.  
Hours. Twelve hours of the day. 11. 9  
Humility. The true and only rule of humility. 13. 6.  
Hyperbole. An Hyperbole, not altogether absurd in the Scriptures. 21. 24.  
Hypocrites. Hypocrites do make themselves drunken with vain inventions. in the same place.  
The manner of hypocrites. 6. 71.  
How the hypocrites do give therein consent to the gospel. 2. 23.  
Hypocrisy. A notable example of hypocrisy in the jews. 18. 8. and 1. 9 3●.  
Nothing more dangerous than hypocrisy. 2. 24.  
Pride doth always follow hypocrisy. 9 40.  
Hypocrisy doth always follow ungodliness. 11. 48.   

I  
jacob. jacob his wil 4. 6. & 11. 12  
jesus. jesus entering into jerusalem, sitteth upon a she Ass. 12. 12: the Place of jesaias expounded. 1. 23. & 12. 38.  
jesus the son of God. 20. 31.  
jesus groaned in the spirit. in the same place.  
jesus washeth the disciples feet. 13. 4. 5.  
jesus wept. 11. 35.  
jews. The jews will stone christ 8. 59 & 10. 31.  
The jews call Christ an evil doer. 18. 30.  
The jews seek to take christ. 7. 30. 32. & 10. 39 & 11. 31.  
Iewes adopted into god's family. 1. 11.  
Whether god promiseth repentance unto salvation unto the jews. 19 37.  
Why the jews are said to seek signs. 4. 47.  
Whence the disagreement between the jews and the Samaritans came. 4. 9  
Wherein the jews did agree with us, & wherein they did disagree 4. 23.  
The jews will make Christ a king. 6. 15.  
Ignorance. Ignorance of God a grievous evil. 16. 3.  
Infirmity. Infirmity for sins. 5. 14. & 9 2. 3  
Why Christ should take upon him our infirmities. 4. 6.  
Infirmity unto the glory of God 11. 4.  
Image. Christ is the Image of God. 1. 18. 5. 22. &. 14. 10.  
Innocent. To stay an innocent under colour of judgement, is more detestable than any murder. 19 11.  
john. john his baptism. 1. 26.  
Why john was so called. 1. 6.  
john baptizeth in Aenon. 3. 23. beareth witness of the light. 1. 7. teacheth that he is not Christ. 3. 28. did no miracle. 10. 41.  
john was a burning light. 5. 35.  
It was meet that john should be diminished, & that Christ should increase. 3. 30.  
john leaned upon Christ his breast. 13. 13. and 21. 20.  
judas. judas had the bags. 12. 6. & ●3. 29. judas. a Devil. 6. 70. & 71. a thief: in the same place. 12. 6. unclean▪ in the same place. 13. 11. he is declared to be about to be a traitor: in the same place. 21. 26.  
judge. Why the judge doth so often avouch Christ's innocency. 19 1  
Christ came not to judge. 12. 47  
We must not judge according to the face. 4. 27. according to the flesh. 8. 15.  
judgeth. how this must be understood that christ judgeth the world 3. 17.  
judgement. judgement of the spirit, beginneth with the declaration of sins. 16. 9  
judgement of christ is just. 5. 30. How far the judgement of God differeth from ours. 2. 24. What Christ meaneth by the word judgement. 16. 11. How Christ is said to come into judgement. 9 39  
We must give judgement of those things which appertain unto Christ according to the scriptures. 12. 16. judgement taken for rule and power. 5. 22. & 27. Christ giveth the power of judgement to the gospel. 12. 48. We must fly rash judgement. 5. 10. How the faithful are said not to come into judgement. 5. 24. Christ cometh into judgement. 9 39  
The holy spirit shall accuse the world of judgement. 16. 8. & 11.  
Now is the judgement of this world. 22. 31. judgement given to the son. 5. 12. & 27.   

K  
King. They will make Christ a King. 6. 15. The jews will have no other king but Caesar. 19 15.  
Kingdom. The kingdom of christ bringeth life & salvation. 17. 3.  
The nature of the kingdom of Christ. 1●. 36. Who do appertain unto the kingdom of Christ. in the same place. Whether men may defend the kingdom of Christ with weapons. in the same place.  
The kingdom of Christ bringeth salvation to none save only the elect. 17. 2. The faithful aught to wish the prosperity of the kingdom of Christ with all their heart. 12. 14. To what end it was requisite that the kingdom should be established with David and his posterity. 12. 14. The kingdom of God is to be preferred before all the commodities of the body. 4. 47  
Who are fit for the kingdom of God. 6. 2. To see the kingdom of God. 3. 3. & 5.   

L  
Lamb. The paschal Lamb was a sign of Christ's sacrifice. 19 36.  
Last day. Last day. 6. 39 40. 44. 11. 24. & 12. 48.  
Law. The law was given by Moses. 1. 17. & 7. 9 The law judgeth no man, except etc. 7. 51. Why christ meaneth the Psalms by the law 15. 25. The agreement between the law & the gospel. 10. 8. Christ is the soul of the law. 1. 17. & 5. 46. To what end the ceremonies of the law were given the jews in charge. 11. 28.  
The worship of the law is partly spiritual, partly carnal. 4. 23.  
The doctrine of the law is unperfect. 4. 25.  
The proper office of the law. 16. 10.  
Learn. To learn of the father. 6. 45.  
Light. Light of life. 8. 12.  
Two parts of the light, which remaineth in the corrupt nature of man. 1. 5.  
john testifieth of the light. 1. 17.  
This word light is proper to Christ. in the same place.  
All the godly are light in the Lord. 1. 7.  
No light without christ. in the same place.  
Christ is the light of men 1. 4. and 9 he came into the world. 3. 19  
The Pharises rejoiced in the light of john. 5. 35.  
Christ is the light of the world. 8. 12. and 9 5. & 12. 46.  
Whilst we have light we must walk. 12. 15.  
Loaves. Of the five loaves, & the two fishes, 6. 6. and 10.  
love. Love is the commandment of Christ. 15. 17.  
A new commandment. 13. 34.  
Love is put in steed of faith by Christ. 16. 27.  
The love of god is spread abroad into the members of the Church. 15. 9  
Whether the love wherewith we embrace Christ, do go before the love of God. 14. 21.  
The sign and pledge of God's love towards us. 7. 23.  
The love of God is to be esteemed according to the present estate of things. 11. 5.  
Love of ourselves causeth contempt of our brethren. 7. 49.  
Love is called a new commandment, and why. 13. 34.  
Whence the contempt of love proceedeth. 13. 12.  
What manner rule of love Christ prescribeth. 13. 12.  
To love Christ, and to keep his commandments. 14. 15.  
To love the neighbour one another. 13. 34.  
Love is necessary amongst the ministers of the word. 15. 17.  
By mutual love Christ his disciples are known. 13. 35.  
Love is the commandment of Christ. 15. 12. and 17.  
Which is the greatest love. 15. 13.  
Love wherewith God loveth us, is the same wherewith he loveth his son Christ. 17. 26.  
Living. Living water. 4. 10. leaping out into eternal life. 4. 14.  
Life. How Christ is called life 11. 26. & 14. 6.  
We must seek no life without God. 1. 1.  
How Christ giveth us life. 5. 21.  
What john meaneth by this word life. 1. 4.  
We must seek matters of life in the flesh of Christ. 6. 51.  
What it is to love life and to hate it. 12. 25.  
To love life is of itself not evil, in the same place.  
In what sense it is said, that God hath life in himself. 5. 26.  
Three degrees of life. 6. 57  
The son hath life in himself. 5. 26.  
Life in Christ. 7. 3.  
Eternal life through. 10. 28. is given them that believe. 6. 46.  
It is life eternal to know the father and the son. 17. 3.  
The commandments of the father is eternal life. 12. 50.  
To have life in the name of Christ. 20. 31.  
Live. To live because of christ. 5. 37.   

M  
Mahomet. Mahomet & the Pope have a common principle of religion. 14. 25. and 16. 14.  
man.. Christ knew what is in man. 2. 25.  
Mans. Man's rashness in divine matters. 7. 12.  
Man's unthankfulness in esteeming the works of God. 7. 15.  
How great man's frowardness is 5. 24.  
Manichees. Manichees doting. 8. 44.  
Manna. Manna and christ are set the one against the other. 6. 32.  
Martha. Martha believeth that Christ is come, 11. 27.  
Mary. Marry the sister of Lazarim 11. 2. anointeth the feet of jesus, 1. 2. 3.  
Marry Magdalene goeth to see the grave, 20. 1. 15.  
Marriage. How greatly christ esteemed marriage, 2. 11.  
Mediator. How christ doth execute the office of a mediator, 16. 27.  
The grace of the mediator. was common to all ages, 8. 58.  
The fathers under the law, prayed not without a mediator, 16. 23  
When christ declared openly that he was the mediator: in the same place.  
Meat. Meat abiding for ever, 5. 27.  
Meat of christ, 4. 32. & 24.  
Men. To what end men were created, 1. 4.  
How far men are to be honoured, 4. 11.  
A common disease of men in Pilate, 18. 38.  
The condition of men after the fall of Adam, 1. 5.  
Messiah, Messiah was an ordinary title for kings, 1. 41.  
The Messiah is come, 4. 25.  
Christ confesseth that he is the Messiah, 4. 26.  
Ministers. Christ exhorteth the ministers of the word by his own example unto patience, 15. 18.  
The office of the ministers: in the same place.  
The dignity of the ministers of the church, 3. 29.  
The true felicity of the ministers, 15. 19  
ministery. Why Christ setteth forth the ministery of the Apostles by such an excellent title, 20. 23.  
Ministereth. Ministereth at supper. ●2. 2.  
Myrrh. Myrrh, 19 40.  
Miracle. A feigned miracle invented by the papists, 20. 5.  
Miracles. Miracles were testimonies of Christ his divinity, 2. 11. & 6. 11.  
the end of miracles: in the same place.  
Miracles are seals of doctrine, 3. 2  
A double fruit of miracles: in the same place.  
A double use of miracles, 11. 45.  
Why the enemies of the gospel require miracles in the same place.  
Why Christ did adorn his miracles, with external signs, 9 7.  
It skilleth much what we respect in the miracles of christ, 6. 26.  
there is a certain mean prescribed for miracles. by the counsel of God, 11. 42.  
Moses. Moses his ministry, 1. 17.  
He that believeth Moses, doth also believe christ, 5. 45.  
God spoke unto Moses, 9 29.  
Murmuring. murmuring in the multitude, because of christ, 7. 12.  
Murmur. Christ his disciples do murmur, 6. 63. the jews: in the same place.   

N.  
Name. Christ showed the name of God unto men, 17. 1. 26.  
the lawful means to sanctify the name of God, 14. 13.  
Hatred and afflictions for the name of christ, 15. 21. & 16. 1. & 20. 2.  
to ask in the name of christ, 14. 11. & 14.  
to have life in the name of christ, 20. 11.  
Nathaniel. Nathaniel, 1. 45. & 48.  
Nature. The miracles of nature wax vile through use, 6. 11.  
the condition of our nature is lively depainted in the blind man. 9 7.  
Nestorius. Nestorius' a heretic, 1. 14  
Nicodemus. Nicodemus a master in Israel, 3. 10.  
Nicodemus cometh unto christ by night. 3. 1. taketh Christ's part. in the same place. 7. 50. he burieth the body of Christ with Ioseph. 20. 40 How falsely many do pretend the example of Nicodemus. 7. 50. To what end the example of Nicodemus ought to be applied in the same place, wherein many do imitate Nicodemus at this day. in the same place.  
The example of Nicodemus and joseph prescribeth unto us what we own unto christ. 19 38.   

O  
Obedience. Obedience is the foundation of right worship. 8. 15.  
An excellent example of obedience in the blind man. 9 6.  
The fruit of obedience. 5. 29.  
A token of obedience in the mother of Christ. 2. 5. Christ offered his obedience for the price of our redemption. 14. 31. Obedience is better with God than all manner of worship and honour. 13. 6.  
Obey. Christ instructeth & teacheth us to obey by his own example. 19 28.  
To obey God. 16. 2.  
Offence▪ Ye shall suffer offence in me. 16. 32.  
Offences. If offences be wanting men do feign them to themselves. 7. 27. Why many do faint at this day, by reason of offences. 17. 13.  
One. How this must be understood, that Christ & the father are one 17. 21.  
Overcome. Christ hath overcome the world. 16. 33.   

P  
Patience. What is required in Christian patience. 88 23.  
Peace. Where true peace is found and the means to make the same. 16. 33. What Christ meaneth by this word peace. 14. 27. 1  
To have peace in christ, 16. 33.  
Pastors. Where pastors must begin, if so be it, they will do their duty well, in the same place, 10. 2.  
Upon what parts the office of a pastor consists, in the same place the authority of pastors, 7. 47. the labour of pastors doth profit the elect only, 21. 16.  
By what means true pastors are known from the reprobate, 10. 7. and 4. Who are to be accounted lawful pastors of the church, christ the only shepherd, 10. 10. 20. 22. How this name pastor is imparted unto men in the same place. How pastors are said to give their souls for their sheep, 10. 12. Whether shepherds may fly, sometimes in the same place.  
What manner of rule christ prescribed by his own example to pastors, 18. 8.  
Pearish. to pearish for ever, 3. 1. 16. & 10. 28.  
Persecution. Persecution is a touch stone to try faith, 16. 71.  
If they have persecuted me, they will persecute you also, 15. 20.  
Perseverance. Election is the cause of the perseverance of the faithful, 13. 18.  
Peter. Peter will not have his feet washed, 13. 6. It is foretold that he should deny christ, 13. 38. He followeth christ a far off, 18. 26. he denieth christ, 18. 17. & 25. 27.  
christ foretelleth Peter his death, 21. 28. Why Peter was thrice ordained a pastor by christ, 21. 15.  
Petitions. Our petitions must be subject to God, 13. 36.  
pharisees. Why they were called pharisees. 3. 1. The pharisees enter not into the common hall. 18. 28.  
The pharisees strive about Purification, with the disciples of john, 3. 25. 16.  
Philip. Whence Philip was, & his calling, 1. 43, & 12. 21.  
Pilate. Pilate was made a preacher of the gospel unawares, 19 19 & 21  
How Christ correcteth the fo●●lish arrogancy of Pilate. 19 11.  
The example of Pilate putteth us in mind of our duty. 19 21.  
We see the image of a proud man in Pilate. 19 10.  
The world hath many pilate's at this day. 19 1.  
Place. The place out of the psalm expounded. 22. 19 37.  
To what end the Evangelist citeth the place out of Zacharias. 19 37.  
Pollution. Pollution. 18. 28.  
Porter. Porter. 10. 2.  
Poole. Poole in jerusalem. 5. 2.  
Power. Power of all flesh. 11. 2.  
Prayer. Prayer must be adjoined to doctrine that it may be made effectual. 17. 3.  
What the lifting up of the eyes signifieth in prayer. in the same place.  
A rule of praying aright. 11. 3.  
The law of praying aright. 15. 7.  
Prayers which are made for all are retained only to the elect. 17. 9  
We must begin with prayer so often as we take meat. 6. 11.  
Pray. To pray the father in the name of christ. 14. 13. & 15. 16. & 16. 23.  
Priests. The horrible fury of Priests. 19 15.  
The Priests deprive themselves of all good things in abandoning Christ. in the same place.  
Princes. Why princes do not so obey christ as they ought. 12. 43.  
The prince of the world cometh. 14. 30. he shallbe cast out. 12. 32. he is already judged. 16. 11.  
Profitable. Profitable must not be separated from that which is lawful. 11. 49.  
The will of the father. 6. 39 and 40.  
Promises. The use of promises. 17. 1.  
Prophet. Christ is a Prophet. 4. 〈…〉 ●4. and 7. 40. It was 〈…〉 prophets. 6. 45.  
The 〈◊〉 of things ought not to be described to prophecies. 17. 12.  
proverbs. To speak in proverbs. 16. 25. and 29.  
A Proverb. 15. 6.  
Purification. they strive about Purification, with the Disciples of of john. 3. 15. 26.  
The jews believe until this day the flitting of the souls out of one body into another 9 2.  
Purpose. Christ doth it, and he came for this purpose. 5. 30. & 6. 38.   

Q  
Quickeneth. The son quickeneth the dead, as doth the father. 5. 27.   

R  
Regeneration. Regeneration. 1. 13 & 3. 3. Regeneration is the first entrance, in the kingdom of God.  
Religion. Pilate teacheth us, that there is some feeling of religion bread in men by nature. 19 8.  
Remission. Remission of sins belongeth to Christ alone. 20. 23.  
Remission of sins is called the knowledge of salvation. in the same place.  
Remit. Whose sins ye shall remit, etc. 20. 23.  
Reapers. The Apoostles Reapers 4. 37.  
He that repeth, and he that soweth. 4. 36.  
Repent. God teacheth us to repent by certain light punishments. in the same place.  
Reprobates. Reprobates are sometimes adorned by GOD with the gifts of the spirit. 13. 18. How god doth punish the contempt of his grace in the Reprobates. 7. 34.  
Reprobation. A more sure token of reprobation. 8. 47.  
Resurrection. the resurrection of christ is the principal point of our faith▪ 20. 1.  
Why Christ would have the women to be witnesses of his resurrection. in the same place.  
The agreement of the Evangelists in showing the resurrection of Christ. in the same place.  
The end of the resurrection of Christ. 20. 17.  
The resurrection of Christ is our triumph against death. 21. 18.  
Why Christ is called the resurrection. 11. 25.  
Why faith is the resurrection of the soul. in the same place.  
The resurrection of life & judgement. 5. 29.  
Testimonies of Christ his resurrection. 20. 17.  
Retain. To retain sins. 20. 13.  
Reward. To what end the scripture maketh mention of reward 4. 36.  
Righteousness. Righteousness placed in Christ his ascension unto the father. 16. 10.  
We must seek righteousness from the satisfaction made by Christ. 19 17.  
Rest. Whence our minds have rest and quietness. 12. 14.  
Men do not come unto God. by the leading of their reason. 1. 5.  
Rivers. Rivers of running water shall flow out of his belly. 7. 38.  
Rulers. Hath any of the Rulers believed in him? 7. 48.  
Many Rulers believing are afraid of excommunication. 12. 42.  
The Ruler his son is healed. 4. 47.   

S  
Sabbath. The Sabbath of God. 5. 17.  
Sabellinis. Sabellinis his error. 1. 1  
Sacraments invented by men, are nothing else but mocking stocks. 20. 22.  
Whence the Sacraments do borrow their force, 20. 22.  
In the Sacraments we must respect the proportion of the signs with the truth. 1. 32.  
The scripture speaketh two manner of ways of the Sacraments. 1. 26.  
It is not in man's will to institute Sacraments. 1. 31.  
God showeth himself unto us in the Sacraments. 5. 37.  
Sacrifice. Alms is an acceptable Sacrifice to God. 12. 8.  
Sacrifices. To what the Popish Sacrifices are made. 20. 22.  
Safety. Wherein our safety consisteth. 17. 14.  
Our safety is joined with the safetis of the Apostles. 17. 20.  
Salvation. What our salvation did cost the son of God. 12. 27.  
The cause fountain of our salvation. 3. 16.  
How careful God is for our salvation. 15. 13.  
How this must be understood that salvation is of the jews. 4. 22.  
Wherein the sum of our salvation consisteth. 11. 51.  
Salvation of the jews. 4. 22.  
Samaritane. Christ asketh drink of the Samaritane. 4. 7.  
Christ is called a Samaritane. 8. 48.  
The Samaritans have no fellowshiship with the jews. 4. 9  
Sanctify. Christ prayeth the father to sanctify the Apostles. 17. 7.  
How the father is said to have sactified the son. 10. 36.  
To be sanctified in the truth. 17 19  
To sanctify themselves after the manner of the jews. 11. 55.  
Sanctification. Out of what fountain the sanctification floweth which cometh by the doctrine of the gospel. 17. 9  
Sanctification is not finished the first day in the elect. 17. 17.  
What the sanctification which christ wisheth to the disciples doth comprehed. in the same place.  
Satan. How Satan is said to have entered into judas. 13. 27.  
Who they be that are subject to the lies of Satan. 15. 43.  
Satan entereth into judas. 13. 27  
Save. Christ came to save. 72. 4.  
Saviour. The saviour of the world 4. 42.  
Scattered. To be scattered unto their own. 16. 22.  
The scattering abroad of the Gentiles. Scattered abroad. 11. 52.  
Scripture. The Scripture cannot be broken. 10. 35.  
The scripture fulfilled. 17. 12. and 19 28. and 36.  
The Apostles believe the scripture. 2. 22.  
We must set the knowledge of Christ from the scripture. 5. 39  
With what mind we must read the scripture. In the same place.  
What john meaneth by the word scripture. in the same place.  
We must not boast of the scriptures in vain. 5. 45.  
How dangerous a thing it is to pull in pieces the scriptures. 7. 27. f  
The Scriptures do testify o● Christ. 5. 39  
Sealed. Hath sealed that God is true. 3. 34.  
Seen. How christ is said to be seen, whilst that he dwelleth by his spirit in the Disciples. 16. 16. 22.  
What it is to see the kingdom of God. 3. 3.  
How this must be understood that no man hath seen God at any time. 1. 18.  
How the fathers are said to have seen God. 1. 18.  
He that seethe Christ, seeth the father. 14. 9 To see the son and to believe in him. 6. 40.  
They are blessed, who have not seen, and have believed. 20. 9  
That those that see may be made blind. 9 39  
Seek. Ye shall seek me, and shall not find me. 7. 34. & 13. 35.  
jews seek signs & wonders, otherwise they do not believe. 4. 48. & 6. 30.  
Sepulchre. Why God would have his son laid in a new sepulchre. 19 41.  
Serpent. Whether the brazen serpent was unto the jews a Sacrament. 3. 14.  
servetus. servetus his wicked opinion. 1. 1. and 14.  
Servant. The servant is not greater than his master. 33. 16. and 15. 20.  
A servant and a son. 8. 35.  
The Apostles were not the servants but the friends of Christ. 15. 15. In what sense Christ saith that they are the servants of sin who commit sin. 8. 34.  
Sheep. In what sense they are called sheep, which do not believe as yet. 10. 16.  
The word sheep is taken two manner of ways. 10. 8.  
Christ his sheep. 10. 25.  
Shape. The shape of God is not seen. 5. 7.  
Sheepfold. The sheepfold of the sheep. 10. 1. and 16.  
Signs. To do signs. 7. 31.  
The first sign of Christ. 2. 11.  
The second. 4. 54.  
All the signs of Christ are not written. 20. 30. & 21. 25.  
The multitude follow Christ because of his signs. 6. 2.  
Sichar. Sichar. 4. 5.  
Sleep. Sleep. 11. 13. To sleep, for, to be dead. 11. 12. 13. 14.  
Siloe. Siloe. 7. 7.  
Siloe. a pool. 9 7.  
Why Christ commanded the blind to be washed in Siloa. in the same place.  
Sitting. Christ teacheth sitting. 8. 2.  
Similitude. How the similitude of a woman labouring with child ought to be applied unto us. 16. 21  
Simon. Christ sat at meat in the house of Simon the pharisee. 12. 3.  
Sin. Sin no more. 5. 14. & 8. 11  
They are to be wounded with the feeling of sin, who are too careless. 4. 16.  
To die in sin. 8. 21. & 24.  
The comforter shall reprove the world of sin. 16. 8.  
Infirmity for sin. 9 2.  
How this must be understood, that sinners are not heard of God. 9 31.  
Son. Christ is the Son of God. 1. 49.  
Why Christ is called the son of man. 3. 33.  
The name Son appertaineth to Christ alone. 20. 31.  
God will be known in the person of the son. 11. 4.  
There are two distinct virtues in the son of God. 1. 5.  
How this aught to be understood, that the Son doth nothing of himself. 5. 16. & 30.  
The Son of God did not ascend into heaven for himself alone. 14. 2.  
Why we are accounted the Sons of God. 1. 13.  
How we are called the sons of God, and the sons of the devil. 8. 44. Sons of God by faith. 1. 12.  
Sons of God dispersed among the Gentiles. 11. 52.  
The difference of the dying of the Sons of God, and the reprobate. 19 30.  
The son of perdition. 17.  
Sons of Abraham. 8. 37.  
Sop. A sop. 13. 27.  
Sorrow. Sorrow hath filled your hearts. 16. 6.  
Sorrow must be turned to joy. 16. 20.  
Speech. Speech which is heard. 6. 60.  
Spirit. This word spirit is taken two manner of ways in john. 3. 6.  
That the spirit and water are taken both for one thing. 3. 15.  
God is a spirit. 4. 14.  
The holy spirit came down upon Christ in the likeness of a dove. 1. 32.  
Proceedeth from the father. 15. 26. 6. is given to the apostles: in the same place. 20. 22.  
That is spirit, which is borne of the spirit. 3. 6.  
The holy spirit is the only fountain of sound understanding. 14. 17.  
why the spirit is signified by water in the scripture. 4. 10. & 7. 38.  
The spirit is the perfect master of truth. 16. 12.  
Christ received the spirit not so much for himself, as for his. 1. 32.  
What it is to worship in spirit and truth. 4. 23.  
How this must be understood, that Christ was troubled in the spirit. 13. 21.  
The testimony of the spirit is our only aid against the invasion of the world. 15. 16.  
How the spirit is said to testify of Christ, in the same place.  
Christ is present with us, by the truth and grace of his spirit. 12. 6.  
To what end the faithful do receive the spirit, in the same place.  
How this must be understood, that the spirit speaketh not of himself. 16. 13.  
The duty of the holy spirit. 16. 14.  
How this must be understood that the spirit was not given christ by measure. 3. 34.  
The spirit reproveth men two manner of ways. 16. 8.  
Why christ added the visible breathing, in giving the spirit to the Apostles. 20. 22.  
What men are able to do being deprived of the aid of the holy spirit. 14. 18.  
jesus gave up the ghost. 19 3.  
How the worship of God is said to consist in the spirit. 4. 23.  
The spirit of giddiness wherewith Satan driveth the wicked: 12 10.  
The spirit of truth shall declare things to come. 16. 13.  
Spittle. jesus made clay of spittle. 9 6.  
Sick. The sick man who had laid sick thirty & eight years is made whole by Christ. 5. 9  
To whom god hath sent, speak the words of God. 3. 35.  
Synagogues. christ preacheth in the Synagogues. 6. 59  
To be cast out of the Synagogues 9 22. and 12. 42. and 16. 2.   

T  
Taught. Taught of God. 6. 45.  
Teachers. It belongeth to Christ alone to frame the teachers of the Church. 10. 22.  
Christ the only teacher of the Church. 20. 21.  
With what stoutness of mind the teachers of the Church must be endued. 2. 28. and 8. 29. and 16. 3.  
Whereupon the authority of teachers dependeth. 3. 2.  
Teaching. God hath a double manner of teaching. 14. 25.  
Temple. The temple of jerusalem was builded by Herod. 2. 20.  
To what end the temple was builded. 2. 16.  
The temple was a figure of the church. in the same place.  
Why the temple was called the house of God. 2. 16.  
Christ teacheth in the temple. 7 24. 28. and 8. 12. 1. and 18. 20.  
The temple of the body of christ, must be destroyed by the jews. 2. 19 21.  
Temples. why our bodies are called Temples, 2. 19  
Tempted. God will not suffer us to be tempted above our strength. 18. 9  
Testimony. All men receive not the testimony of christ, 3. 11.  
Christ giveth testimony of himself, 8. 13. & 14. 18.  
The testimony of the father, of the son, 5. 32. & 36. & 88  
The testimony of christ, of john Baptist, 1. 26.  
Thief. A thief & a murderer, 10. 12. & 8.  
thieves. thieves are crucified with christ, 19 18.  
Thernades. Fastening of the Thernades, an holy day of the jews, 7. 2.  
Thanks. To give thanks, 11. 2. 3.  
Thomas. Thomas Didymus, 11. 16. he is reprehended for his unbelief.  
Thirst. Let him that is a thirst, go unto Christ, 7. 37.  
To be a thirst for ever, and not to be a thirst.  
Title. the title of Christ's cause, 19 19  
Troubled. Let not your heart be troubled, 14. 1. 27.  
Truth. Christ is the truth, 14. 6 the truth of God must be defended, although all the whole world say nay, 5. 18.  
It is known to christ, how much the truth differeth from figures, 19 10.  
Truth is taken for perfection of faith. 14. 6.  
The truth shall make you free saith christ, 8. 32.  
God is the fountain of truth. 16. 13.  
Christ full of truth. 1. 17.  
It is a common thing among men, to corrupt the truth of God. 6. 14.  
who are said to be of the truth 18. 37.  
What it is to do the truth. 3. 21.  
Christ came to bear witness of the truth. 18. 37. The Devil stood not in the truth.  
Christ speaketh the truth. 8. 45. which he hath heard of the father, the spirit of truth shall teach all truth. 16. 13.  
Twelve. Twelve chosen by christ 6. 7.  
Time. Christ saith that his time is not yet come. 7. 6. & 8.   

V  
Unity. Unity of the church is grounded no where else, save only in the faith of the scripture. 19 23.  
Unbelief. How unbelief is called the fountain, & cause of all evils. 8. 24. & 15. 22.  
Unbelief doth stop the way before us, that we cannot come unto God. 11. 34.  
He that believeth not the son, shall not have life. 3. 38.  
Unrighteousness. Unrighteousness is not in God. 7. 23.  
Union. The means to know the union which is between us and Christ. 14. 20.  
Voice. The voice of one crying in the wilderness. 1. 23.  
How horrible the voice of christ shall be to the wicked in the last judgement. 18. 4.  
The sheep shall hear the voice of christ. 10 16.  
Vine. We must note three things chief in the similitude of the Vine. 15. 1.  
Christ is the true vine. 15. 1.   

W  
Way. How Christ is called the way, the truth, and the life. 14. 6.  
Christ is the way to the father. in the same place.  
Water pots. Water pots of stone. 2. 6.  
Weep. Mary and the jews do weep for Lazarus his death. 11. 33  
Ye shall mourn & weep. 16. 20  
jesus speaketh unto Magdalen as she wept. 20. 15.  
Whole. Christ made a man every whit whole. 7. 22  
Thou art made whole, sin no more. 5. 14.  
Whips. The sins of men are not always to be measured by the whips of God. 9 34.  
Pilate delivereth jesus into the will of the jews being whipped. 19 1.  
Weakness. Christ his weakness ought to underprop faith. 14. 1.  
Wicked. The wicked are not straightway to be discovered. 13. 22. & 26.  
Wicked men must be called unto God's judgement seat. 8. 28  
Worship. The rule of worship which God requireth at our hands. 5. 24.  
Whence we must set the law of God's worship. 18. 39  
Worshippers. Who be true worshippers. 4. 23. & 24.  
Woman. The comparison of a woman with child. 16. 21.  
Word. Why the Son of God is called the word. 11. 〈…〉  
In what sense the word of Christ is called life. 6. 63.  
The word of christ shall judge him that rejecteth his words. 12. 42.  
To abide in the word of Christ. 8. 31.  
To keep the word of Christ. 8. 51. & 14. 23. 24. & 15. 20. &. 17. 6.  
Why the word of God is dark unto us. 16. 25.  
The word of God is truth. 17. 17.  
The word was in the beginning 1. 1. was made flesh. in the same place. 14. the word of God is the only mark of faith. 20. 31.  
The word of life. 6. 68  
What knowledge we can conceive of Christ without the word. 6. 19  
It is a dangerous thing to invent any thing in divine matters without the word. 6. 15.  
We must always hold a mutual consent between the word and faith. 11. 21.  
With what remedy we must cure the contempt of the word of God. 4. 16.  
We are blind, where the word of God goeth not before. 12. 16.  
The outward preaching of the word is of itself unfruitful. 1. 45. & 14. 25. & 15. 3.  
The words of Christ are spirit and life. 6. 63.  
World. Why the world hateth Christ. 7. 7.  
They are called the world, who are not regenerate by the spirit of God, in the same place, & 15. 19  
why the Devil is called th' prince of the world. 14. 30.  
The world shall rejoice. 16. 20. Why Christ came into the world.  
Christ by this word world meaneth all mankind, in the same place To pass out of this world. 13. 1.  
The world hath not known God. 1. 10. & 17. 24. yea, it hateth him. 7. 7.  
Christ hath overcome the world 16. 33.  
The princes of this world. 14. 30  
In the world ye shall have oppression. 16. 33.  
Christ prayeth not for this world. 17. 9  
Christ is not the world. 17. 11. as his discipls are not of the world. 15. 19 & 17. 14. 16.  
Worketh. As the father worketh, so the son worketh also. 5. 17.  
Works. The works of God are not subject to the judgements of men. 5. 4.  
The work of the father, 4. 34. is to believe Christ. 6. 29.  
We must weigh the works of God. 7. 25.  
The fruit of the works of God doth not by and by appear. 12. 16  
The works of God have not the like fruit in all men. 2. 23.  
How slack men are in considering the works of God. 7. 4.  
There is nothing better than modesty, in weighing the works of God. 9 2.  
How Moses said that God had made an end of his works. 5. 17.  
What works are done in God. 3. 21.  
The works do testify Christ. 5. 36.  
To believe because of the works. 10. 38. & 14. 11.  
Wrath. The wrath of God abideth oftentimes long in one house. 9 2.  
The greatness of God's wrath against sin. 19 17.  
Wind. The disciples are tossed with wind upon the sea. 6. 18.   

Z  
Zeal. Holy zeal. 5. 41.  
The zeal of the house of God. 2. 17.  
An excellent example of rash zeal in Peter. 18. 10.  
Pretence of zeal helpeth nothing. 6. 15.    

Imprinted at London by Thomas Dawson for George Bishop. 1584.