should waxe weary of well doing Christ saith that their labour shall not be in vaine which doe exercise themselues faythfully in their calling Luke saith that he was made ruler ouer fiue cities which had gayned fiue pieces by which wordes hee declareth that the glory of his kingdome shal be farre otherwise at his last comming then it now appeareth For now we labour and trauayle as it were about the businesse of one absent but then hee shall haue great aboundaunce and store of honours in his hand wherewith he will royally sette vs vp The manner of speache set downe by Matthew is more simple and playne Enter into thy maisters ioy wherby he declareth that faythful seruants whose labours he shall allow shall be made partners with him of the blessed aboundaunce of all good thinges but it is demaunded what he meaneth by this which is added Take the talent from him and giue it to him that hath ten for then all maner of occupying shal cease I aunswere that must be remembred which I spak of before they doe amisse which doe curiouslye search euery perticular poynt But the naturall meaning is that though slouthful and vnprofitable seruants are now furnished with gifts of the spirit at length they shal be spoyled of all that theyr want and shameful pouertie may turne to the glory of the good Christe saieth that these slouthfull seruauntes doe hyde eyther their talent or piece in the earth because they wil take no paynes while they prouide for their own pleasures and ease as we see manye while they giue themselues to thēselues and to their owne commodities they do flye al dueties of charitye and haue no respect of the common profit VVhere it is sayde that the master after his returne called his seruauntes to an accounte as the good may hereby receiue comfort because they knowe that their labour is not in vaine so againe it striketh no small terrour to the slacke and slouthfull Therefore let vs learne before the Lord commeth and reckoneth with vs to reckon with our selues euery day of our own accorde 24. I knew that thou wast an hard man This hardnesse appertaineth nothing to the summe of this parable and they doe gather a fond fancye which do here dispute how austerely and straightlye God dealeth with his For it was as farre from Christes purpose here to note any such rigour as to prayse vsuries when as hee bringeth in the maister speakinge thus Thou oughtest to haue put my money to the exchaungers that at the least it might haue encreased by vsury Christ onely declareth that no excuse shall serue for theyr slouth which both suppresse the gyftes of God and consume their age in ydlenes VVhereby wee doe also gather that no kinde of lyfe is more commendable before God then that whereof some profit doth arise to the societie of men This sentence To euery one that hath shal be giuen is expounded beefore in the thirteene chapter Also in the eight Chapter before we haue taught that the vtter darknes is opposed to the home light For when as in olde time the suppers were kept in the night and had many torches and lamps to light them Christ saith that they which are cast out of the kingdōe of God are cast out into darknes LVK. 27. Moreouer those mine enemies In this second parte hee seemeth specially to reproue the Iewes yet hee toucheth all which in the absence of the master do bend themselues to fall away And Christ purposed not onely to terrifie such with denouncing of horryble vengance but also to keepe his in faythful obedience For it is no light temptation to see the kingdome of God shaken with the faythlesnesse and rebellion of many Therefore that wee myght remayne quyet amongst so manye tumultuous styrres Christe saieth that hee will come agayne and wyll be reuenged at hys comming of that vngodlye fallyng away Math. 21 Mark 11 Luk. 19. 1. And when they drewe neere to Ierusalem and were come to Bethphage vnto the mount of the Olyues then sent Iesus two disciples 2. Saying to them goe into the towne that is ouer agaynste you and anon ye shall finde an Asse bounde and a Colte with her loose them and bring them vnto me 3. And if any manne saye ought vnto you saye yee that the Lord hath neede of thē and straight way he will let them goe 4. All this was done that it might be fulfilled whiche was spoken by the Prophet saying 5. Yell yee the Daughter of Sion beholde thy king cōmeth vnto thee meeke and sitting vppon an Asse and a Colt the soale of an Asse vsed to the yeake 6. So the disciples went and did as Iesus had commaunded them 7. And brought the Asse and the Colte and putte on them their clothes and sette him thereon 8. And a great multitude spread their garments in the way and other cutte downe braunches from the trees and strawed them in the way 9. Moreouer the people that went before and they that followed cryed sayinge Hosanna the sonne of Dauid blessed be hee that commeth in the name of the lord Hosanna then which art in the highest heauen 1. And when they came neere to Ierusalem to Bethphage Bethania vnto the mounte of Oliues hee sente forth two of his disciples 2. And said vnto them goe your wayes into that towne that is euer against you and as sonne as yee shal enter into it ye shal finde a Colte beunde whereon neuer man sate lose him and bring him 3. And if any man say vnto you why do ye this say that the Lord hath neede of him and straightway hee will send him hither 4. And they wente theyr way and sound a Colt tied by the dore without in a place where two wayes mette and they losed him 5. Then certeine of them that stoode there sayde vnto them what doe yee loosing the Colte 6. And they saide vnto them as Iesus hadde commaunded them So they lette them goe 7. And they brought the Colte to Iesus and cast their garments in him and hee sate vpon him 8. And manye spread their garmentes on the way other cut downe braunches of the trees and strawed them in the wayes 9. And they that went before and they that followed cryed saying Hosanna blessed bee hee that commeth in the name of the Lord. 10. Blessed bee the kingdome that commeth in the name of the Lorde of our father Dauid Hosanna O thou which art in the highest heauens 29. And it came to passe when hee was come neere to Bethphage Bethania besides the mounte which is called the mount of Olyues he sent two of his disciples 30. Sayinge got to the towne which is before you wherein assoone as yee are come yee shall finde a Colte tyed whereon neuer manne 〈◊〉 lose him and bring him hither 31. And is anye man aske you why yee lose him then shall yee saye vnto him because the Lorde hath neede of him 32. So they that were sent went their waye
should haue sayd how weake soeuer the ministers of the Gospel be and haue want of all thinges he will be their chiefe captaine that they may become conquerours ouer all the assaults of the world As plaine experience teacheth at this day that Christ in a secreat maner doeth woorke woonderfully so that the Gospell preuaileth against innumerable lets So much the lesse is the wickednesse of the Popishe cleargye to be borne with while they doe lay this coulour vppon their sacrilegious tyrannye They doe say that the Church cannot erre which is gouerned by Christ. As if that Christ no otherwise then as some common souldiour woulde let out his labour to hire to other captaines and not rather retaining the authority wholely to himselfe testifieth that he will be a defender of his doctrine so as his ministers in him may hope to be conquerours of the whole world Mathew Marke 16. Luke 24.  19. So after the Lord had spoken vnto them hee was receiued into heauen and sate at the right hande of God 20. And they went foorth and preached euery where And the Lorde wroughte with them and confirmed the woorde with signes that followed Amen 50. Afterward he led them foorth into Bethania and lifte vppe his handes and blessed them 51. And it came to passe that as he blessed them he departed from them was caried vp into heauen 52. And they worshipped him and returned to Ierusalem with great ioye 53. And were continually in the temple praisinge and landing God Amen 19. So after the Lorde Because that Mathewe had royally extolled the kingdome of Christ aboue all the worlde he speaketh no woord of his ascension into heauen Marke also maketh no mention of the place and of the maner both the which are expressed by Luke For he sayeth that the disciples were led out into Bethania that from the mount of Oliues from whence the Lord had come to beare the ignominie of the crosse he might ascend into his celestiall throne And as he would not be seene generally of all menne when he was restored to life so he admitted not al to be witnesses of his resurrection into heauen because that he would that this mysterie of the faith shoulde rather be knowen by the preaching of the Gospell then to be seene with eyes It followeth in Luke that Christe lifting vp his handes on hie blessed the Apostles VVhereby he teacheth that the office of blessing which vnder the lawe had beene committed to the Priests doeth truely and properly belong to him VVhen men do mutually blesse themselues that is nothing else then to pray for their good But the reason is farre otherwise with God who not onely fauoureth the requests but with his only becke performeth what soeuer is to be wished for vs. But sith that he is the only authour of all blessing yet that his grace might be the more familiar his will was that the Priests in the beginning shuld as mediators blesse in his name So Melchisedec Gen. 14. 19. blessed Abraham and in Numerie 6. 23. there is set downe a perpetuall law for this matter To the same also appertaineth that which is red in the Psalme 118. 26. VVe doe blesse you out of the house of the Lord. Furthermore in the 7. chapter to the Hebrewes the 7. verse the Apostle sayeth that it is a signe of excellency to blesse others For the lesse sayth he is blessed of the greater Now when Christ the true Melchisedec and the eternall Priest came into the light it was meete that in him shoulde be fulfilled that whiche was shadowed by the legall figures as Paule also teacheth Ephes. 1. 3. that we are blessed by God the father in him that we might become rich in all heauenly good things Therefore he once blessed the Apostles openly and with a solemnerite to the ende the faithfull might cary themselues the next way to him if they desire to be partakers of the grace of God In the lifting vp of handes there is an olde ceremonie described which we knowe the Priests vsed in times past 52. And they woorshipped him By the woorde woorshipping Luke doeth first declare that the Apostles were put out of doubt because that the maiestie of Christ appeared then on euery side so that nowe there coulde be no doubt of his resurrection Furthermore for the same cause they began to woorship him with greater reuerence then when they enioyed his company vpon the earth For the worship wherof he speaketh now it not onely as to a master or to a Prophet neither as to one only halfe knowen to be the Messias but it was yeelded as to the king of glorye and iudge of the world But because that Luke was purposed to extend his hystorie longer he only sayeth briefly what the Apostles should doe for ten dayes But the summe is that throughe the feruencie of ioye they brake out openly into the praises of God and were daily in the temple Not that they passed the nights and the daies there but because they frequented all the assemblies and were present at the appoynted and solemne houres to yeelde thankes vnto God Also this diligence is opposed to the feare which kept them before shut vp hidden in the house MARKE 19. And sate at the right hande of God I haue in other places declared what this speache shoulde meane that is Christe is lifted vppe on hye that he may be aboue Aungels and all creatures that the Father might gouerne the worlde by his hande that to be shorte euery knee might bowe before him Therefore it is as muche as if hee shoulde be called Gods vicare who supplieth his personne VVherefore it is not conuenient that some certaine place should be imagined when as the right hand doeth Metaphorically signifie the second power from God And Marke added this purposely that wee mighte knowe that Christe was not receiued into the heauens that hee might enioy a blessed rest farre from vs but that he might gouerne the world for the saluation of all the godly 20. And they went forth Marke doth briefly touch here those things which Luke doth prosecute hystorically in the 2. boke that the voyce of a smal a base company of men thundred forth euen to the vttermost ends of the world For the more incredible the matter was the more certainly appeared y e myracle of the heauenly power Al men thought that Christ by the death of the crosse was either vtterly ouerthrown or so ouerwhelmed that ther shuld be no mention of him at any time but reprochful detestable The apostles whom he had chosen to be his witnesses filthily forsaking him had hidden thēselues in the dark the ignorance rudenes of them was so great and also the contempt so great that they durst scarce speake abrode VVas there any hope of men vnlearned and of no accoūt yea of runnagates that by the soūd of their mouth they shuld bring so many dispersed vnder the Empire of a man crucified
returne to that which I sayd euen now Syth all that will liue godly in Christ must suffer persecution as Paule witnesseth this admonition doth generally belong to all the godly If that at any time the Lord spareth our weakenesse and permitteth not the wicked to vexe vs at their pleasure yet it is meete vnder a shadowe and at leisure to meditate this doctrine that we maye be prepared as oft as nede require to come forth into the field nor come to the battell except we be well furnished But sith the condition of the godlye is moste miserable throughe the whole course of this life Christe for a good cause raiseth vs vp in hope of a heauenly life And heerein the sentence of Christ differeth much from the inuentions of the Stoicks which commaunde euery manne to be satisfied with his owne opinion that hee might be his owne chuser of felicitie And Christ doeth not vncertainlye plant felicitie vppon a vaine imagination but groundeth the same vppon hope of a rewarde to come 11. VVhen men reuile you Luke sayeth when they hate you and separate you and reuile you and put out your name as euill By whiche woordes Christ would comfort his faithfull ones that they shoulde not faynte in their mindes though they see themselues detested before the worlde For this was no small temptation to be throwne out of the Churche as wicked and prophane For sith he knewe that nothing was more deadlye to the hypocrites then that hee might foresee with howe furious a violence the ennemies of the Gospell were enflamed against his little and despised flocke his will was perfectlye to arme them that they shoulde not bee ouerthrowen though a great heape of reproches should hang ouer them to ouer whelme them And heere appeareth howe popish excommunication is to be feared as nothing while that those tyrantes seperate vs from theyr synagogues because we will not be deuorced from Christ. 12. Reioyce and â—e glad for That wee shoulde not be ouerthrowen wyth vniust reproches he declareth that there is a remedy at hand for assoone as we lifte vppe our mindes to heauen then presently a great occasion of ioy doeth offer it selfe that it maye swallowe vppe the heauinesse The sporte which the Papistes make wyth the name of rewarde is heere easily wiped away Neither is there as they dreame a mutuall relation betweene rewarde and merite but it is a free promisse of a rewarde Further if wee consider howe maimed and corrupte those good deedes are which come euen from the best menne God shall neuer finde any worke woorthy a rewarde Againe these clauses are to be noted for my sake or for the sonne of man also they shall say all maner of euil against you falsly least they which suffer persecution for their owne faultes should presently boast themselues to be Martyrs of Christe As the Donatistes in times past pleased themselues wyth this only title that they had the magistrates againste them And at thys daye the Anabaptistes thoughe they disturbe the Churche wyth theyr doating dreames and slander the gospell yet they glory that they beare the ensignes of Christe when as they are condeÌ„ned righteously But Christ pronounceth none blessed but they which suffer in a iust defence of his quarell Fâ—r so persecuted they the Prophetes This was purposely added least the Apostles hoping to triumph without sweat or trauell should faint in persecutions For because that euery where in the scripture the restitution of all things is promised in the kingdom of Christ it was daungerous least they should in a vaine hope lift vppe themselues and neuer thinke of the warfare And it may be gathered our of other places that they imagined that the kingdome of Christ was full of richesse and pleasures VVherefore Christ doth not without a cause admonish them that the same troubles are prepared for them which the Prophetes sometime had experience of for as much as they succeede in their place Neither doeth he say that the Prophets were before them only in respecte of time but because they were of the same order therefore it behooued them to frame themselues after their example That common fancie of nine be atitudes is so friuolous that it neede no long confutation LVKE 24. VVee be to you riche men As Luke rehearseth onely foure principall blessings so nowe he opposeth foure curses that the sentences might answere one to the other But this Antithesis doeth not only tende to striking a feare in the wicked but to the stirring vppe of the faithfull least they should sleepe in the vaine and captious snares of the world For we knowe howe quickely and readily a man may be made drunke with prosperitie or entangled with the faire speaches of men whereby also it doeth often come to passe that the children of God doe enuie at the reprobate to whome they see all things flowe prosperously and happelye Further he cursseth the riche not all of them but they that take their coÌ„fort in the worlde that is they so rest in their fortune that they forgette the life that is to come Therefore hee meaneth that richesse are so farre from making a man blessed that they often become an occasion of destruction Otherwise God doeth not remooue rich men out of his kingdome so that they make not snares for themselues or by fixinge theyr hope in the earth doe shut the gate of heauen against themselues It was aptly sayde of Augustine who that he might shewe that richesse of them selues are no hinderance to the children of God doeth saye that poore Lazarus was receiued into the bosome of riche Abraham In the same sence doth he curse them that are ful and haue aboundance because they being pusfed vppe with a confidence in present ioyes that they refuse all heauenly ioyes The same is to be thought of laughter for now by laughter he vnderstandeth them that are geuen to the pleasure of Epicures are drowned in the pleasures of the flesh and doe flee from all troubles that are to be endured for the defence of Gods glory The last woe tendeth to the correction of ambition for there is nothinge more common then to seeke the praises of men or at the least to be entaÌ„gled with them Christe therefore sheweth that the fauour of men is venimous deadly that he might feare his disciples from it But this admonitioÌ„ especially belongeth to teachers who haue more neede to feare ambition then anye pestilence for it can not be but that they shoulde defile the pure doctrine of God when as they seeke after the fauour of men That Christ sayeth All men ought to be referred to the children of this world which speake well of none but of deceiuers and false prophets For the faithfull and good ministers of sounde doctrine haue their praise and fauoure wyth good men Therfore the wicked loue of the flesh is here condeÌ„ned for he can not be the seâ—uaunte of Christe that seekes to please menne as
clause where Christe forbiddeth to demaunde againe those things which were vniustly taken away is vndoubtedly an exposition of the former doctrine that is that we should not take grieuously the losse of our goodes But that must not be forgotten which I spake of euen now that the wordes are not to be vrged sophistically as though it were not lawfull for a godly manne to recouer againe that which is his if at anye time God shall giue him a iust remedie but onely prescribeth to vs a law of patience but that we should paâ—iently waite vntill the Lord himselfe shall take an account of those spoyling theues Matth. 5. 42. Giue vnto him that asketh and from him that woulde borowe of thee turne not away Mark Luk. 6. 34. And if yee lende to them of whom yee hope to receiue what thanke shall yee haue for euen the sinners lend to sinners to receiuâ— the like 35. Lende looking for nothing againe and your reward shal be great 42. To him that asketh Though the wordes of Christe reported by Matthew doe â—ounde as if hee commaunded to giue to all without respect or choyse yet we may gather an other meaning out of Luke who setteth out the whol matter more fully First it is certein y t the purpose of Christ was to frame his disciples to be liberall rather then prodigall But it were fond prodigalitie rashly to consume those things which the Lord hath giuen Further we see what a rule of charitie the holye Ghost hath deliuered other where Therefore let vs hold this that Christ doth exhort his disciples here first y t they be liberal charitable Further this is the maner that he prescribeth them that they shuld not think that they had doâ— their duetie when they had holpeÌ„ some few but that they shuld endeuor to helpe al with their liberalitie that they shuld neuer be weary while that the Lord doth giue them abilitie Further that no man cauill at the wordes of Matthew let vs conferre them with Lukes wordes Christe saith that we doe no duetie to God while that in lending or doing other dueties we looke for any reward againe and so he maketh a distinction betweene charitie and carnal friendâ—hip For prophane men doe loue togeather not franckly but with an affection of reward gaine and so it commeth to passe that euery man in that he loueth others doth seeke to be beloued himselfe euen as Plato also doth wisely weigh the same But Christ requireth of his disciples charitie without hope of gaine that they should endeuour to helpe the poore from whom there is no hope to haue ought againe Now we see what it is to beare an open hande for them that aske namely to be liberally minded towardes all that neede our helpe and which cannot recompence the benefit they receiue LV. 35. Leâ—d This sentence was corruptly restrayned as if that in this place Christe did not onely forbidde his to commit vsury But this hath a further meaning as it appeareth out of the former sentence For after that Christ had declared what the wicked are woont to do that is that they doe loue their friendes and helpe them of whom they hope for some recompence and they lende to them that are like themselues that they may receiue the like from them againe He addeth what he requireth of his disciples more then this namely that they should loue theyr enemies that they should freely doe good and freely lend Now we see that this clause looking for nothing is corruptly vnderstoode of vsury to be so perticularly applyed when as Christ onely exhorteth his to mutual offices of charitie and saith that the hyrelings shall haue no fauour before God not that he simply condemneth those benefites which are doone with hope of recompence but he teacheth that it maketh nothing to testifie their charitie because that hee onely is accounted liberall towardes his neighbours which helpeth them without anye respecte of his owne commoditie but hath only regard of the neede of them that he helpeth But whether it be lawfull for Christians sometime to take some gayne of that which is lente I will not dispute here at large least of a corrupte sense I should moue a question out of time which I now confuted for I shewed euen now that Christ meant nothing else then that the faithfull shoulde exceede the prophane menne in lending that is that they should maintaine free liberalitie Matth. 5. Mark Luke 6. 43. Yee haue heard that it hath bene said Thou shalt loue thy neighbour and hate thine enemy 44. But I saye vnto you loue your enemies blesse them that curse you doe good to them that hate you and pray for them which hurte you and persecute you 45. That yee may be the children of your father which is in heauen for he maketh his sunne to arise â—n the euill and the good and sendeth raine on the iust and the vniust 46. For if yee loue them which loue you what rewarde shal ye haue Doe not the Publycans euen the same 47. And if yee be friendly to your brethren onelye what singuler thing doe you do not euen the Publicans likewise 48. Yee shall therefore be perfâ—ct as your father which is in heauen is perfect  27. But I saye to you which heare Loue your enemies do wel to them which hate you 28. Blesse them which curse you and pray for them which hurte you And a litle after 32. For if yee loue them which loue you what thank shal you haue for euen the sinners loue those that loue them 33. And if yee doe good for them which doe good for you what thanke shall yee haue for euen thâ— sinners doe the same And a litle after 35. VVherefore loue yee your enemies and yee shall be the childreÌ„ of the most high for he is kind vnto the vnkind and to the euil 36. Be yee therefore merciful as your father is mercifull 43. Thou shalt loue thy neighbour It is wonderfull that the Scribes were faln to that absurditie that they restrained the name of neighbour to their welwillers when as nothing is more manifest nor more certeine theÌ„ that God meaneth al mankind when he speaketh of our neighbours For because that euery man is addicted to himselfe so oft as some priuate commodities doe separate some men from others that mutuall communication is left which nature it selfe doth teach Therfore God that he might keepe vs within the band of brotherly loue he testifieth that al they that are men are our neighbours for that common nature dooth tie them to vs. For so oft at I looke vpon man it is necessary that I should beholde my self as in a glas because that he is my bone and my flesh And thogh the greater parte moste commonly doth seperate it selfe from that holy societie yet the order of nature is not violated through their wickednes because that God is to be considered the aucthour of the fellowshippe VVhereby we gather that
they did very fondly to chang the manner of their life But as they were in this behalfe to be excused yet herein they offended that they desire now to see triumph when they had not yet gone throgh the warfare If at any time wee doe loath and bee vnpacient that the time or tryumph is delayd let vs learne first to consider the solaces wherewith the Lorde asswageth the bitternesse of the crosse in this world then to stirre vp our selues with the hope of eternal life For in these two poynts is the answere of Christ contained MAT. 28. Verely I say vnto you Least the Disciples should think they had lost their labour and repent them of the course they had begunne Christ teacheth them that the glory of his kingdom which as then was hidde should be reuealed as if he should saye there is no cause whye you should faint at this your base estate For I who doe scarsly lye amongste the meanest will at the length ascend into a throane of maiestie Therefore beare a litle vntill the time of manifesting of my glory shall come But what doth he then promise them Namely that they shal be fellowes of the same glory For by giuing them throanes wherin they shuld iudge the twelue tribes of Israel he compareth them to Ambassadours or to chiefe counsellers and presidentes whiche haue the chiefe seates in the kingly assembly VVee know that the Apostles were chosen twelue in number that so it might be declared that God by the sending of Christe would gather togeather the dispersed remnauntes of his people This was the chiefe dignitie but as yet it was hidden therfore Christ deferreth their desires vnto the last manifestation of his kingdome that then they might receiue the fruit of their election yet it is not to be doubted but that Christ spak in this place of the latter day In the regeneration Some doe referre this poynt to that which followeth in the text So regeneration should be nothing else but the newnesse which should followe our restoring while that which is mortall shall be swallowed vp of life and our weake body shall be made like to the heauenly glory of Christ. But I doe rather referre this regeneration to the first comming of Christ because the world beganne then to be renewed and the Church sprang vp out of the darknesse of death into the light of life And this manner of speaking is found euery where in the Prophetes and dooth very well agree with the cyrcumstaunce of this place For the renewinge of the Churche so often promised made them hope for some greate happines when as the Messias should appeare Christ therefore that he might take away that errour distinguisheth betweene the beeginning and the end of his kingdome LVK. 28. You are they Though Luke seemeth to report this speach of Christ diuersly and as if it were spoken at an other time yet I thinke not otherwise but that it appertaineth to this time Neither is there set downe a continuall Sermon or speach of Christe but diuerse sentenses sette togeather without regard of the order of the tyme as shal againe be sayde a little after But he vseth moe wordes then Mat. for sith the Apostles followed him in his temptations and continued constant hee saieth that they shall also be partakers with him of his glorye It is demaunded what hee meaneth by these his temptations I thinke that hee meante those troubles wherewith GOD generallye exercised him and hys Apostles And hee dooth verye aptlye vse this worde Temptations for euen accordinge to the sense of the humane nature his faith and patience was proued 29. I appointed vnto you a kingdom Hee doth not onlye make them rulers here but kings for he imparteth with them the kingdome which he receiued of his father But there is a great vehemēcy in that word I appoint that they shuld not with a rash and hotte desire make too much haste to possesse that kingdom wherof he only had the lawful autoritie of ordaining and he exhorteth thē to patience by his example For though his father had made him a king yet he is not presently placed in his glory nay he humbled himself and through the shame of the crosse he obtained the kingly honour To eate to drink vpon his table is metaphorically put for this that they should be fellowes of al his glory MAT. 29. VVhosoeuer shal forsake After he had stirred vp their mindes to hope for the life to come he also encourageth them with present comfortes and confirmeth and strengthneth them to beare the crosse For though God suffreth his to be much afflicted yet he doth neuer forsake them but he will recōpence their sorowes with his helpes Neither doth he onely speake to his Apostles but taking this occasion he generally directeth his speach to all the godly This is the summe they that shal willingly lose al things for Christes sake shall yet euen in this life bee more blessed then if they had kept al but the chiefe reward is laid vp for them in heauen Yet that promise of recompensing of an hundred fold seemeth not to agree with that we see in experience For they which for the most part are spoiled of parentes or children and other kinsmen or are depriued of their wiues and robbed of their goodes for the testimonye of Christ are so farre from recouering their owne goodes that as people without company and forsaken they should painefully and hardly trauell in banishment with great want and pouertie I answere if any man doth rightly esteeme the present grace of God wherwith he comforteth and lifteth them vp in their miseries he wil graunt that it is rightly preferred before al the riches of the world For though the vnfaithfull doe flourish yet because they knowe not what shall become of them to morow it is necessary that they shoulde alwayes be doubtfull and afrayde neither can they otherwise enioy their pleasures but that after a sort they are amased at themselues In the meane season God maketh his mery so that the litle good which they enioy is more worth vnto them and farre more pleasaunt then if without Christ great abundance of goodes shuld flowe vppon them In which sense I take that word was added in Mark with persecutions as if Christe shoulde haue saide though the godly in this world doe alwaies suffer persecutions and that the crosse doth alwayes cleaue as it were to the backe of them yet the sauce of Gods grace is so sweete which maketh them so mery that their estate is more to be desired then the pleasures and dainties of kinges 30. Many that are first This sentence was added to teach vs to shake off the sluggishnes of the flesh The Apostles hasted now to the reward when as they were scarse come forth into the race And wee all are of this disposition almost that if we haue passed one month in seruice we all desire to be rewarded and set at libertie as if we had
heard that most grieuous troubles were at hand It is not known whether Christ gaue his disciples twise warning of one thing But I thinke it to be probable that when mention was made of the coÌ„ming of the kingdom of God Luke added these sentences which I haue here set downe though they were spoken at an other time which is no rare matter with him as we haue sene otherwher But because this place is through ignorance diuersly wrested that the readers may haue the natural vnderstaÌ„ding of the same they must note the opposition betwene the secreat places the open spreading of the kingdom of Christ farre and neare and that of a sodain vnloked for as is the comming of the lightning from the East to the VVest For we know that the false Christes which was agreeable to the grosse and foolish ignorance of that nation could haue gathered any powers into corners of the desart or into dennes or into other secreat places that they might with a forceable and strong hande haue shaken off the power of the Romane Empire from them The sense therefore is that whosoeuer gathereth his riches into a secret place that he might by armes recouer the lybertie of that nation dooth falsely challenge himselfe to be Christ for hee is sent to bee the Redeemer who should sodeinly and vnlooked for spread his grace into all the quarters of the worlde But these two were contrarye the one to the other to shutte vp the redemption in some corner and to spread the same through out the whole world By this meanes were the Disciples taught not to seeke for the Redeemer any more in the secrete places of Iudea for he would sodenlye stretch the coastes of hys kingdome euen to the vttermost endes of the earth And this wonderfull speede in spreadinge the Gospel in so short a time through all the partes of the worlde was a notable testimony of the power of God For it coulde not be brought to passe by the witte of manne that the light of the Gospell should as the lightning assoone as it shineth presentlye spread it self from the one end of the world to the other and therefore Christ dooth not without consideration commend his heauenly glory by this circumstance Further by this describing of the largenes of his kingdome his will was to shew that the destruction of Iudea could not be any hindraunce to him but that he would reigne 28 VVheresoeuer a dead carkasse is The meaning is by what shiftes soeuer Sathan shall endeuour to drawe the children of God backe hether and thether yet the holy band of vnitie resteth in Christ himself wherewith it is meete that they shuld be holden which are bound For whence commeth this diuision or confusion but because that manye fall awaye from Christ who is our onely staye and strength Therefore here is a prescribed meane how to nourishe this holy vnitie least the fallinge into errours shoule teare the body of the Church asunder that is if we continue fast setled in Christ. The which must bee noted dilygentlye for Christ doth not tye vs eyther to the supremacy of the seate of Rome or to any other trifles but by this knotte onelye would hee tie his Church togeather if that all from all places would looke to him who is the only head whereof it followeth that whosoeuer doe cleaue to him with a pure fayth are out of daunger of a schisme Now let the Romanists goe and cry out that they are Schismatikes which doe not suffer themselues to be alienated from Christe that their faith might bee enthralled to a theefe The interpretation of the Papists is too sottish who take them which are of that company which professe one faith and the Eagles to be allegorically expounded for sharpe and quicke sighted menne when as it is euident that Christ hadde no other purpose then to call the children of God to him and to keepe them in him wheresoeuer they were dispearsed And he doth not heere call it simplye a bodye but a carkasse And Christe attributeth nothing to the Eagles but that which agreeth to the rauens and vultures with vs after the nature of the countrey which we inhabite Neither is there any firmenes in the fancy of others who saye that the death of Christ was so odoriferous as that it allured the electe of God For in my iudgment the purpose of Christ was to reason from the lesse to the greater if there is so great wisdome in byrdes that many of them canne come together out of places farre distant to one carkasse it is a shame for the faithfull if they should not come togeather to the authour of lyfe who is their onely true foode Matth. 24. Mark 13. Luke 21. 29. And immediatelye after the tribulations of those dayes shall the Sunne bee darkened and the Moone shall not giue her light and the Starres shall fall from heauen and the powers of heauen shal be shaken 30. And then shall appeare the signe of the sonne of man to heauen and then shall all the kinreds of the earth morne and they shal see the sonne of manne come in the cloudes of heauen with power and greate glorye 31. And hee shall sende his Aungelles with a greate seunde of a trumpet and they shall gather togeather his elect from the foure windes and from the one ende of the heauen 24. Moreouer in those daies after that tribulation the Sunne shal wax darke and the Moone shal not giue her light 25. And the starres of heauen shal fall and the powers which are in heauen shal shake 26. And then shal they see the sonne of manne comming in the cloudes with great power glorye 27. And he shall then send his Angels and shal gather together his elect from the foure windes and from the vtmoste parte of heauen 25. Then there shal be signes in the Sun and in the moone and in the stars and vpon the earth trouble among the nations with perplexitie the sea and the waters shal roare 26. And mens harts shal fayle them for feare and for looking after those things which shal come on the worlde for the powers of heauen shall be shaken 27. And then shall they see the sonne of manne come in a cloude with power and great glory 28. And when these thinges beginne to come to passe then look vp lift vp your heads for your redemption â—â—aweth neere Now Christ manifesteth his kingdome more fully whereof hee was demaunded at the firste and promiseth that after they haue beene vexed with so many troubles their redemption shall come at the time appointed For in his aunswere he specially bent to this to strengthen and to make his disciples of good comfort least they should faint in their minds for those troublesome stirres Therefore hee doth not simply speake of his comming but he vseth a propheticall kinde of speaking and as euery man was specially bent so contrarily it was necessary for him to abide a sharper kinde of
of GOD Christe came downe vnto vs to the end he might lift vs vp thither You were saith hee to reioyce that I returne vnto my father because this is the last mark whereat you must ayme Hee dooth not declare in these woordes what hee differeth from the father in himself but to what end he came down vnto vs that he might vnite vs vnto God vntill we come thither wee stande as it were in the midle of the race And wee doe also imagine onelye halfe a Christe and a rent Christ vnlesse he bring vs vnto God That place of Paule is like to this 1. Cor. 15. 24 where as he saide that Christ should delyuer vppe the kingdome to God and the father that God maye be all in all Christ reigneth not onely in his humane nature but in asmuch as hee is God reuealed in the flesh How shall he then put off the kingdome To wit because the diuinity which appeareth now only in the face of christ shal thē be reuealed in it self There is this only difference because Paul describeth in that place the chiefeste and last perfection of the diuine brightnes the beames whereof beganne to shine after Christ his ascention To the ende the matter may appeare more plainelye wee muste yet speake somewhat more grosly Christ doth not compare his fathers diuinitie with his owne in this place neither doth he compare his humane nature with the diuine essence of the father but he rather compareth his present estate with the heauenly glory whereunto he should be receiued immediately as if he shuld say you desire to kept me in the world but it were better for me to ascēd into heauē Therfore let vs learne to behold Christ abased in the flesh so that he may leade vs vnto the fountayne of blessed immortalitie For he is not made our guide that he may only lift vs vp vnto the sphere of the Sunne or the Moone but that he may make vs one with God 29. And now I haue told you beefore it come to passe that when it is come to passe you may beleeue 30. I do not any more speak many things vnto you for the prince of this world commeth and he hath nothing in me 31. But that the world may know that I loue the father and as the father hath commanded me so I do arise let vs go hence 29. And now I haue told you It was requisite that the Disciples should be oftentimes admonished of this matter beecause it was an hydden mystery farre exceeding all humane capacitie Hee saieth that he foretelleth that which should come to passe that they may beleeue when it is come to passe For this was a profitable confirmation of their faith when as they did call to minde Christe his prophesies and saw that fulfilled which hee spake beefore Yet this seemeth to be a kynd of grauntinge as if Christe should say because you are not as yet able to receiue such an hidden mysterie I pardon you vntil the thing be come to passe which shal be vnto you in stede of an interpreter to expoūd this doctrin Therefore although he seemed for a season to singe vnto deaffe menne yet it appeared afterward that his words were not as it were spread abroade in the aire but that the seede was sown vppon the ground And as Christ speaketh in this place of his word and the euent of thinges so his death and resurrection and ascention grow togeather into one with his doctrine so that they ingender faith in vs. 30. I do not any more speake many thinges with you His meaning was to make the Disciples giue care vnto him by this woorde and more deeplye to imprinte in their mindes his doctrine For ynough of a thing causeth for the moste parte loathsomnesse and that is more feruentlye desired which we haue not at hande and that is more willingly receiued which shall be by and by taken away Therefore hee denounceth that hee wyll shortly departe to the ende they may be the more desirous to heare his doctrine And although Christ doth not cease to teach vs during the whole course of our life yet this sentence may be also applyed vnto our vse because for asmuch as our lyfe is but short we must vse the opportunitie For the prince of this world commeth and hath nothing in mee Hee might haue sayde simply and slattly that hee should dye shortly and that the houre of his death is nowe at hande but hee vseth some circumlocution to the ende hee may fortifie theyr mindes least being terrified with suche as vnseemely and horryble kinde of death they fainte For to beleeue in Christe crucified is nothing else but to seeke lyfe in hell He saieth firste that this power is graunted vnto Sathan then afterwarde hee addeth that hee will yeelde for this cause not beecause hee is enforced with necessitie but that hee may obey the Father The deuill is called the prince of this worlde not beecause hee hath any kingdome separated frō God as the Manichees did feigne but because hee exerciseth his tyrannye in the worlde through Gods permission Therefore so often as we heare this Epithite giuen vnto Satan let vs be ashamed of our miserable estate For howe proude soeuer menne bee they are the bondslaues of Sathan vntyll they be regenerate by the spirite of Christe For all mannekinde is comprehended in this place vnder this worde worlde For there is one delyuerer which delyuereth vs from this horrible slauery And seeings that this punishment was layde vppon the sinne of the first manne likeas it encreaseth dayly and is worse and worse because of new sinnes let vs learne to hate both our selues and our sinnes VVe are so holden captiue vnder Sathan his gouernment that yet notwithstang this seruitude dooth not make vs blamelesse seeing that it is voluntary Furthermore wee must note that that is attributed vnto the deuill in this place whiche is done by wicked men for seeing that they are carryed by the violente motion of Sathan that is worthily accounted his worke whatsoeuer they doe Hath nothing in me Because it came to passe through the sinne of Adam that Sathan hath the rule of death hee could not haue touched Christ who was free from al sinne vnlesse he had willingly submitted himself Although I suppose that these words reach farther then they are wonte to be expounded for the interpreters say thus Sathan findeth nothing in Christ because there is no matter of death in him forasmuch as hee is cleane from al spots of sinne But in my iudgement Christ doth not onlye speake of his cleannesse in this place but also of his diuine power which was not subiect to death For it was requisite that the Disciples shoulde knowe that he yeelded not through infirmitie leaste they shuld not thinke 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 Sathan in dying the death VVhence we
is giuen him and so may fulfill al things Finally he filleth the world with the smel of his righteousnes out of his heauenly glory And the spirite pronounceth by the Gospell that this is the onely meanes whereby we are iudged iuste Therefore this second degree is fet from the conuiction of sin that the spirite may conuince the worlde what is to be accounted true righteousnes to wit Christ hath appointed and ordained the kingdome of life by his ascending into heauen and he sitteth now at the right hand of the father to the end he may establish true righteousnes 11. And of iudgement Those that take this word iudgement for damnation they want not a reason for the same because Christ addeth immediately that the prince of the world is iudged But as I thinke the other sense dooth better agree to witte that so soone as the light of the Gospell is once lighted the spirite reuealeth that the state of the world was rightly and orderly framed by the victory of Christ whereby he threwe down Sathan his empyre as if hee should saye that this is the true restoringe whereby al things are reformed when as Christ himselfe possesseth the kingdome alone hauing subdued and conquered Sathan Therefore iudgement is set against confused and disordered things or that I maye speake more brieflye it is contrarye to disorder as if a man should call it rightnesse or straightnesse in whiche sense it is oftentimes taken in the scripture The sense therefore is that so long as Sathan ruleth he mixeth and troubleth all thinges so that there is a filthy and euill fauoured confusion of the workes of God but when as he is stripped of his tyrannye by Christ then is the world reformed and there appeareth good order So that the spirite conuinceth the world of iudgment that is that Christ restoreth and bringeth those things in order which were gone to decay before hauing ouercome the prince of iniquitie 12. I haue yet many thinges Christ his sermon coulde not preuaile so much amongst his disciples but that their rudenes did cause them doubt as yet in many thinges yea they did scarse taste of those thinges whiche ought to haue refreshed them throughly vnlesse the weakenes of the flesh had hindered them Therefore it could not be but that acknowledging their own want they shuld feare and stand in doubt Therefore in that he saith that they are vnable to beare thē if he shall tell them more and higher things it tendeth to this end that being incouraged with the hope of better profiting they bee not discouraged For it was not meete that they shuld measure the grace wherwith they shuld be endowed according to the present feeling seeing they were so farre from heauen In summe he biddeth them be of good courage how weake soeuer they be now But beecause they had no vnderpropping whereunto they might leane saue onely doctrine Christ telleth them that he had tempered the same so that they might receiue it yet so y t they are to hope for an higher and more plentifull shortly as if he shuld say if that be not yet sufficient to establish you which you haue heard of me suffer a litle for ye shal shortly be taught by the spirit and then shall ye want nothing hee shall resolue that which is yet rude in you Nowe the question is what those thinges were whiche the Apostles were not sitte to learne as yet To the end the Papists may thrust in their owne inuentions in steede of Gods oracles they do wickedly abuse this place Christe promised say they vnto the Apostles new reuelations therefore they must not stay in the scripture aboue which he calleth his First of all if we will say as Augustine saith we shal answere readily His wordes are these seeing that Christ held his peace which of vs can saye that they are these or these thinges or if hee dare saye so how will hee prooue it who is so vaine or rashe who although hee say those thinges which are true canne affirme without any diuine testimonie that those are the thinges which the Lord would not vtter at that time But wee haue a surer reason out of Christ his wordes to refute them The spirite is called the perfect maister of truth whom Christ promysed to his Apostles And why was hee promised saue only that they might deliuer with their handes the wisdome which they receiued from him The spirit was giuen them who being their guide and directer they executed the office which was enioyned them The same spirit had brought them into all trueth when as they cōprehended in writing the sum of their doctrine VVhosoeuer thinketh that there ought any thing to be added to this doctrine as if it were lame and but halfe 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 didde write had proceeded from fresh water soldiours and nounces the addition had not beene superfluous but now fithence that their writinges are as it were the euerlasting tables of that reuelation which was promised them and giuen them there can nothing be added vnto them without doing cruell iniury to the spirite Furthermore the Papists are more then ridiculous when as they are come to the matters themselues For they define that those secretes which the Apostles were vnable to bere were childish diriges then which there is nothing more vaine or foolysh Forsooth spirite must needes come downe from heauen that the Apostles might learne how to hallow the chalices with their altars how to baptise Belles how to blesse holy water and how to celebrate Masse Therfore how doe noddies and children learne these thinges which haue them at their fingers endes Therefore it is most manifest that the Papists doe mocke God seeinge that they feigne that those thinges came downe from heauen which doe no lesse smell of the misteries of Ceres and Proserpina then they are contrary to the sincere wisdome of the spirite But let vs vnlesse we will be vnthankfull to God reste vppon that doctrine whereof the Apostles were the aucthors as their writinges declare seeing that the chiefest perfection of the heauenly wisdome is deliuered vnto vs there which may make the man of GOD perfect Colloss 1. 28. Let vs not thinke that it is lawefull for vs to goe beyond the same For our height and breadth and depth are placed in that that we knowe the loue of God shewed vnto vs in Christe Ephe. 3. 18. This knowledge excelleth all knowledge as saieth Paule Like as when he teacheth that all the treasures of wisdome and knowledge are hidden in Christ Colloss 2. 3. hee forgeth not an vnknowne Christ but him whome he had liuely depaynted by his preaching that he may be seene as it were crucified before our eyes as hee saith vnto the Galathians the third chapter the first verse But least there shoulde anye doubt remaine Christe declareth afterwarde by his owne wordes