Luke 21 commentary

From the offering of this poor widow, learn that what we rightly give for the relief of the poor, and the support of God's worship, is given unto God; and our Saviour sees with pleasure whatever we have in our hearts to give for the relief of his members, or for his service. Blessed Lord! the poorest of thy servants have two mites, they have a soul and a body; persuade and enable us to offer both unto thee; how happy shall we be in thine accepting of them!

With much curiosity those about Christ ask as to the time when the great desolation should be. He answers with clearness and fulness, as far as was necessary to teach them their duty; for all knowledge is desirable as far as it is in order to practice. Though spiritual judgements are the most common in gospel times, yet God makes use of temporal judgments also. Christ tells them what hard things they should suffer for his name's sake, and encourages them to bear up under their trials, and to go on in their work, notwithstanding the opposition they would meet with. God will stand by you, and own you, and assist you. This was remarkably fulfilled after the pouring out of the Spirit, by whom Christ gave his disciples wisdom and utterance. Though we may be losers for Christ, we shall not, we cannot be losers by him, in the end. It is our duty and interest at all times, especially in perilous, trying times, to secure the safety of our own souls. It is by Christian patience we keep possession of our own souls, and keep out all those impressions which would put us out of temper. We may view the prophecy before us much as those Old Testament prophecies, which, together with their great object, embrace, or glance at some nearer object of importance to the church. Having given an idea of the times for about thirty-eight years next to come, Christ shows what all those things would end in, namely, the destruction of Jerusalem, and the utter dispersion of the Jewish nation; which would be a type and figure of Christ's second coming. The scattered Jews around us preach the truth of Christianity; and prove, that though heaven and earth shall pass away, the words of Jesus shall not pass away. They also remind us to pray for those times when neither the real, nor the spiritual Jerusalem, shall any longer be trodden down by the Gentiles, and when both Jews and Gentiles shall be turned to the Lord. When Christ came to destroy the Jews, he came to redeem the Christians that were persecuted and oppressed by them; and then had the churches rest. When he comes to judge the world, he will redeem all that are his from their troubles. So fully did the Divine judgements come upon the Jews, that their city is set as an example before us, to show that sins will not pass unpunished; and that the terrors of the Lord, and his threatenings against impenitent sinners, will all come to pass, even as his word was true, and his wrath great upon Jerusalem.

Christ tells his disciples to observe the signs of the times, which they might judge by. He charges them to look upon the ruin of the Jewish nation as near. Yet this race and family of Abraham shall not be rooted out; it shall survive as a nation, and be found as prophesied, when the Son of man shall be revealed. He cautions them against being secure and sensual. This command is given to all Christ's disciples, Take heed to yourselves, that ye be not overpowered by temptations, nor betrayed by your own corruptions. We cannot be safe, if we are carnally secure. Our danger is, lest the day of death and of judgment should come upon us when we are not prepared. Lest, when we are called to meet our Lord, that be the furthest from our thoughts, which ought to be nearest our hearts. For so it will come upon the most of men, who dwell upon the earth, and mind earthly things only, and have no converse with heaven. It will be a terror and a destruction to them. Here see what should be our aim, that we may be accounted worthy to escape all those things; that when the judgements of God are abroad, we may not be in the common calamity, or it may not be that to us which it is to others. Do you ask how you may be found worthy to stand before Christ at that day? Those who never yet sought Christ, let them now go unto him; those who never yet were humbled for their sins, let them now begin; those who have already begun, let them go forward and be kept humbled. Watch therefore, and pray always. Watch against sin; watch in every duty, and make the most of every opportunity to do good. Pray always: those shall be accounted worthy to live a life of praise in the other world, who live a life of prayer in this world. May we begin, employ, and conclude each day attending to Christ's word, obeying his precepts, and following his example, that whenever he comes we may be found watching.

Luke 21:19. In your patience. Here Christ enjoins on his followers a different method of defending their life from what is dictated by carnal reason. For naturally every man desires to place his life in safety; we collect from every quarter those aids which we think will be best, and avoid all danger; and, in short, we do not think that we are alive, if we are not properly defended. But Christ prescribes to us this defense of our life, that we should be always exposed to death, and walk

through fire, and water, and sword, (Psalm 66:12.)

And, indeed, no man will commit his soul into the hands of God in a right manner, unless he have learned to live from day to day constantly prepared to die. “Sinon qu’estant tousjours prest a mourir, il ait apprins de vivre comme le jour vient, sans faire son conte de demeurer jusques au lendemain;” — “except that, being always ready to die, he has learned to live, as the day comes, without reckoning on being alive till tomorrow.” In a word, Christ orders us to possess our life both under the cross, and amidst the constant terrors of death.

Luke 21:28. And when these things begin to take place. Luke expresses more clearly the consolation by which Christ animates the minds of his followers; for, though this sentence contains nothing different from the words of Matthew, which we have just now explained, yet it shows better for what purpose the angels will come, as we are told, to gather the elect. For it was necessary to contrast the joy of the godly with the general sorrow and distress of the world, and to point out the difference between them and the reprobate, that they might not view with horror the coming of Christ. We know that Scripture, when it speaks not only of the last judgment, but of all the judgments which God executes every day, describes them in a variety of ways, according as the discourse is addressed to believers or to unbelievers.

To what purpose is the day of the Lord to you? says the prophet Amos, (5:18.)

It is a day of darkness and gloominess, Our author — quoting from memory, as he frequently does — appears to have incorporated the words of the prophet Amos, (5:18,) To what end is it for you? the day of the Lord is darkness, and not light, with a parallel passage in Joel, (2:1, 2) for the day of the Lord cometh, for it is nigh at hand; a day of darkness and of gloominess, a day of clouds and thick darkness. — Ed. not of light; of sorrow, not of joy; of destruction, not of salvation. On the other hand, Zechariah (9:9) bids the daughter of Zion rejoice on account of the coming of her King; and justly, for—as Isaiah (35:4) tells us—the same day which brings wrath and vengeance to the reprobate brings good-will and redemption to believers.

Christ therefore shows that, at his coming, the light of joy will arise on his disciples, that they may rejoice in the approaching salvation, while the wicked are overwhelmed with terror. Accordingly, Paul distinguishes them by this mark, that they wait for the day or coming of the Lord, (1 Corinthians 1:7) for that which is their crown, and perfect happiness, and solace, is delayed till that day, (2 Timothy 4:8.) It is therefore called here (as in Romans 8:23) redemption; because we shall then obtain truly and perfectly the consequences of the deliverance obtained through Christ. Let our ears therefore be awake to the sound of the angel’s trumpet, which will then sound, not only to strike the reprobate with the dread of death, but to arouse the elect to a second life; that is, to call to the enjoyment of life those whom the Lord now quickens by the voice of his Gospel; for it is a sign of infidelity, to be afraid when the Son of God comes in person for our salvation.

MATTHEW 24:32-36; MARK 13:28-32; LUKE 21:29-33

Matthew 24:32-36

Mark 13:28-32

Luke 21:29-33

32. Now learn a similitude from the fig-tree. When its branch is already tender, and putteth forth leaves, you know that summer is nigh. 33. In like manner, when you shall see all these things, know you that it is nigh, at the door. 34. Verily I say to you, This generation shall not pass away till all these things be done. 35. Heaven and earth shall pass away, but my words shall not pass away. 36. But of that day and hour no man knoweth, not even the angels of heaven, but my Father alone.

28. Now learn a similitude from the fig-tree. When its branch is still tender, and putteth forth leaves, you know that summer is nigh. 29. In like manner, when you shall see these things happen, know you that it is nigh at the door. 30. Verily I say to you, That this generation shall not pass till all those things be done. 31. Heaven and earth shall pass away, but my words shall not pass away. 32. But of that day and hour no man knoweth, not even the angels which are in heaven, nor the Son himself, but the Father alone.

29. And he addressed to them a similitude. Look at the fig-tree and all the trees. 30. When they are already putting forth buds, you perceive of yourselves and know that the summer is already at hand. 31. In like manner, when you shall see these things happen know you that the kingdom of God is at hand. 32. Verily I say to you, This generation shall not pass before all these things are done. 33. Heaven and earth shall pass away, but my words shall not pass away.

CHAPTER 21

Lu 21:1-4. The Widow's Two Mites.

1. looked up--He had "sat down over against the treasury" (Mr 12:41), probably to rest, for He had continued long standing as he taught in the temple court (Mr 11:27), and "looking up He saw"--as in Zaccheus' case, not quite casually.

the rich, &c.--"the people," says Mr 12:41 "cast money into the treasury, and many rich east in much"; that is, into chests deposited in one of the courts of the temple to receive the offerings of the people towards its maintenance (2Ki 12:9; Joh 8:20).

2. two mites--"which make a farthing" (Mr 12:42), the smallest Jewish coin. "She might have kept one" [Bengel].

3. And he said--"to His disciples," whom He "called to Him" (Mr 12:43), to teach from it a great future lesson.

more than ... all--in proportion to her means, which is God's standard (2Co 8:12).

4. of their abundance--their superfluity; what they had to spare," or beyond what they needed.

of her penury--or "want" (Mr 12:44)--her deficiency, of what was less than her own wants required, "all the living she had." Mark (Mr 12:44) still more emphatically, "all that she had--her whole subsistence." Note: (1) As temple offerings are needed still for the service of Christ at home and abroad, so "looking down" now, as then "up," Me "sees" who "cast in," and how much. (2) Christ's standard of commendable offering is not our superfluity, but our deficiency--not what will never be missed, but what costs us some real sacrifice, and just in proportion to the relative amount of that sacrifice. (See 2Co 8:1-3.)

Lu 21:5-38. Christ's Prophecy of the Destruction of Jerusalem and Warnings to Prepare for His Second Coming, Suggested by It--His Days and Nights during His Last Week.

5-7. (See on Mt 24:1-3.)

8. the time--of the Kingdom, in its full glory.

go ... not ... after them--"I come not so very soon" (2Th 2:1, 2) [Stier].

9-11. not terrified--(See Lu 21:19; Is 8:11-14).

end not by and by--or immediately, not yet (Mt 24:6; Mr 13:7): that is, "Worse must come before all is over."

12. brought before, &c.--The book of Acts verifies all this.

13. for a testimony--an opportunity of bearing testimony.

18. not a hair ... perish--He had just said (Lu 21:16) they should be put to death; showing that this precious promise is far above immunity from mere bodily harm, and furnishing a key to the right interpretation of the ninety-first Psalm, and such like. Matthew adds the following (Mt 24:12): "And because iniquity shall abound, the love of many," the many or, the most--the generality of professed disciples--"shall wax cold." But he that endureth to the end shall be saved. Sad illustrations of the effect of abounding iniquity in cooling the love of faithful disciples we have in the Epistle of James, written about this period referred to, and too frequently ever since (He 10:38, 39; Re 2:10). "And this gospel of the kingdom shall be preached in all the world for a witness, and then shall the end come" (Mt 24:14). God never sends judgment without previous warning; and there can be no doubt that the Jews, already dispersed over most known countries, had nearly all heard the Gospel "as a witness," before the end of the Jewish state. The same principle was repeated and will repeat itself to the end.

20-21. by armies--encamped armies, that is, besieged: "the abomination of desolation" (meaning the Roman ensigns, as the symbols of an idolatrous, pagan, unclean power) "spoken of by Daniel the prophet" (Da 9:27) "standing where it ought not" (Mr 13:14). "Whoso readeth [that prophecy] let him understand" (Mt 24:15).

Then ... flee, &c.--Eusebius says the Christians fled to Pella, at the north extremity of Perea, being "prophetically directed"; perhaps by some prophetic intimation still more explicit than this, which still would be their chart.

23. woe unto--"alas for."

with child, &c.--from the greater suffering it would involve; as also "flight in winter, and on the sabbath," which they were to "pray" against (Mt 24:20), the one as more trying to the body, the other to the soul. "For then shall be tribulation such as was not since the beginning of the world, nor ever shall be"--language not unusual in the Old Testament for tremendous calamities, though of this it may perhaps be literally said, "And except those days should be shortened, there should no flesh be saved, but for the elect's sake those days shall be shortened" (Mt 24:21, 22). But for this merciful "shortening," brought about by a remarkable concurrence of causes, the whole nation would have perished, in which there yet remained a remnant to be afterwards gathered out. Here in Matthew and Mark (Mt 24:24; Mr 13:22) are some particulars about "false Christs," who should, "if possible"--a precious clause--"deceive the very elect." (Compare 2Th 2:9-11; Re 13:13.)

24. Jerusalem ... trodden down ... until, &c.--Implying (1) that one day Jerusalem shall cease to be "trodden down by the Gentiles" (Re 11:2), as then by pagan so now by Mohammedan unbelievers; (2) that this shall be at the "completion" of "the times of the Gentiles," which from Ro 11:25 (taken from this) we conclude to mean till the Gentiles have had their full time of that place in the Church which the Jews in their time had before them--after which, the Jews being again "grafted into their own olive tree," one Church of Jew and Gentile together shall fill the earth (Ro 11:1-36). What a vista this opens up!

25-28. signs, &c.--Though the grandeur of this language carries the mind over the head of all periods but that of Christ's second coming, nearly every expression will be found used of the Lord's coming in terrible national judgments, as of Babylon, &c.; and from Lu 21:28, 32, it seems undeniable that its immediate reference was to the destruction of Jerusalem, though its ultimate reference beyond doubt is to Christ's final coming.

32. This generation--not "this nation," as some interpret it, which, though admissible in itself, seems very unnatural here. It is rather as in Lu 9:27.

34-37. surfeiting, and drunkenness--All animal excesses, quenching spirituality.

cares of this life--(See on Mr 4:7; Mr 4:19).

The rich men casting their gifts into the treasury - See all this, from Luk 21:1-4, explained on Mar 12:41-44 (note).

A certain poor widow - A widow miserably poor; this is the proper import of πενιχραν, and her being miserably poor heightened the merit of the action.

Two mites - Which Mark says, Mar 12:42, make a farthing or quadrans, the fourth part of an As, or penny, as we term it. In Plutarch's time we find the smallest piece of brass coin in use among the Romans was the quadrans, but it appears that a smaller piece of money was in circulation among the Jews in our Lord's time, called here, and in Mark, Mar 12:42, a lepton, i.e. small, diminished, from λειπω, I fail. In ancient times our penny used to be marked with a deep indented cross, dividing the piece into four equal parts, which, when broken in two, made the half-penny, and, when broken into four, made the fourthing, what we have corrupted into farthing. Probably the Roman quadrans was divided in this way for the convenience of the poor. Our term mite seems to have been taken from the animal called by that name; for as that appeared to our ancestors to be the smallest of all animals, so this being the smallest of all coins was called by its name. Junius says that mite was a small base coin among the Dutch. Our word mite seems to be a contraction of the Latin minutum, a small thing, whence the French miete, a crumb, a very small morsel. See the note on Mar 12:41.

Goodly stones - Or, costly stones. It has been thought by some that this relates not so much to the stones of which the temple was built, as to the precious stones with which it was decorated. For an account of the stones of the temple, see on Mar 13:1 (note).

And gifts - Or, consecrated things, αναθημασι. Αναθημα properly signifies a thing consecrated to sacred uses: Αναθεμα signifies a thing devoted to a curse, or to destruction. They both come from the same root, ανατιθημι, I lay up, separate; and though two meanings cannot be more opposite than those assigned to these words, yet in the words themselves a short vowel (ε) in the place of a long one (η) makes all the difference between blessing and cursing.

One stone upon another - This was literally fulfilled. See Mat 24:2.

Many shall come in my name - Usurping my name: calling themselves the Messiah. See Mat 24:5. Concerning this prediction of the destruction of Jerusalem, and its literal accomplishment, see the notes on Matthew 24:1-42 (note).

Commotions - Seditions and civil dissensions, with which no people were more agitated than the Jews.

Fearful sights - What these were the reader will find in detail on Mat 24:7 (note).

Synagogues - Or, assemblies, etc. See these all explained on Mar 13:9 (note).

It shall turn to you for a testimony - That is, it shall turn out on your part for a testimony to them (your persecutors) that you are thoroughly persuaded of the truth of what you teach, and that you are no impostors.

Settle it therefore, etc. - See on Mat 10:19 (note).

I will give you a mouth and wisdom - Στομα, a mouth, must appear plain to every person to be used here for a ready utterance, or eloquence in speaking. They shall have an abundance of wisdom to know what to say; and they shall have an irresistible eloquence to say what they ought.

But there shall not a hair of your head perish - A proverbial expression for, Ye shall not suffer any essential injury. Every genuine Christian shall escape when this desolation comes upon the Jewish state.

In your patience - Rather, your perseverance, your faithful continuance in my word and doctrine. Ye will preserve your souls. Ye shall escape the Roman sword, and not one of you shall perish in the destruction of Jerusalem. Instead of κτησασθε, possess, or preserve ye, I read κτησεσθε, ye shall preserve. This reading is supported by AB-B, five others; both the Syriac, all the Arabic, Ethiopic, Vulgate, all the Itala except two, Origen, Macarius, and Tertullian.

These be the days of vengeance - See on Mat 24:21 (note).

They shall fall by the edge of the sword - Those who perished in the siege are reckoned to be not less than eleven hundred thousand. See Mat 24:22.

And shall be led away captive - To the number of ninety-seven thousand. See Josephus, War, b. vi. c. ix. s. 2, 3, and on Mat 24:31 (note).

Trodden down of the Gentiles - Judea was so completely subjugated that the very land itself was sold by Vespasian; the Gentiles possessing it, while the Jews were either nearly all killed or led away into captivity.

Of the Gentiles be fulfilled - Till the different nations of the earth, to whom God shall have given the dominion over this land, have accomplished all that which the Lord hath appointed them to do; and till the time of their conversion to God take place. But when shall this be? We know not. The nations are still treading down Jerusalem, and the end is known only to the Lord. See the note on Mat 24:31.

The sea and the waves roaring - Figuratively pointing out the immense Roman armies by which Judea was to be overrun and destroyed.

Men's hearts failing them for fear - Or, Men fainting away through fear, (Αποψυχοντων), being ready to die.

Coming on the earth - Or, Coming upon this land, οικουμενῃ. See this translation of the word vindicated in the note on Luk 2:1 (note).

He spake to them a parable - Illustrated all these predicted facts by the simile of a fig tree. See this explained on Mat 24:32 (note).

The kingdom of God is nigh at hand - After the destruction of the Jewish state, the doctrine of Christ crucified shall be preached every where, and every where prevail.

This generation - This race of men; but see on Mat 24:34 (note), and Mar 13:30 (note).

Take heed to yourselves - See our Lord's parable, relative to this matter, explained, Mar 13:34 (note).

Be overcharged - Literally, be made heavy, as is generally the case with those who have eaten or drank too much. Take heed that ye be not rendered secure by an improper use of lawful things: do not make this earth your portion: expect its dissolution, and prepare to meet your God.

The face of the whole earth - Or, of this whole land. The land of Judea, on which these heavy judgments were to fall. See Luk 21:25; see also Luk 2:1.

Watch ye therefore, and pray always - Perhaps we should connect ες παντι καιρῳ, continually, with αγρυπνειτε, watch, as it appears to be the most natural order. Indeed the word continually belongs equally to both watch and pray; and no man is safe, at any time, who does not attend to this advice as literally as possible.

That shall come to pass - That is, the tribulations which are on their way to overwhelm and destroy the Jewish people. These are sufficiently stated in the preceding verses.

To stand before the Son of man - To be acquitted, and to be condemned, are expressed, in Rom 14:4, by standing and falling. Those who were faithful to the grace they had received were not only not destroyed in the destruction of Jerusalem, but became heralds of the grace and mercy of God to the nations. Thus they were counted worthy to stand before the Son of man - to minister salvation in his name.

And in the day time - Or, every day - τας ἡμερας. This probably relates to the four last days of his life already mentioned.

Abode in the mount - He taught all day in the temple, and withdrew every evening, and lodged in Bethany; a town at the foot, or on the declivity of the mount of Olives. See the note on Mat 21:17.

The people came early - He returned early from the mount of Olives, and the people came early in the morning to the temple to hear his teaching. For practical observations on the awful subject of this chapter, see Matthew 24 at the end.

He looked up - From those on whom his eyes were fixed before. Mr 12:41.

Goodly stones - Such as no engines now in use could have brought, or even set upon each other. Some of them (as an eye witness who lately measured them writes) were forty - five cubits long, five high, and six broad; yet brought thither from another country. And gifts - Which persons delivered from imminent dangers had, in accomplishment of their vows, hung on the walls and pillars. The marble of the temple was so white, that it appeared like a mountain of snow at a distance. And the gilding of many parts made it, especially when the sun shone, a most splendid and beautiful spectacle. Mt 24:1; Mr 13:1.

I am the Christ; and the time is near - When I will deliver you from all your enemies. They are the words of the seducers.

Commotions - Intestine broils; civil wars.

Fearful sights and signs from heaven - Of which Josephus gives a circumstantial account.

Mr 13:9.

It shall turn to you for a testimony - Of your having delivered your own souls, and of their being without excuse.

Mt 10:21.

Mt 24:13; Mr 13:13.

Not a hair of your head - A proverbial expression, shall perish - Without the special providence of God. And then, not before the time, nor without A full reward.

In your patience possess ye your souls - Be calm and serene, masters of yourselves, and superior to all irrational and disquieting passions. By keeping the government of your spirits, you will both avoid much misery, and guard the better against all dangers.

Let them that are in the midst of it - Where Jerusalem stands (that is, they that are in Jerusalem) depart out of it, before their retreat is cut off by the uniting of the forces near the city, and let not them that are in the adjacent countries by any means enter into it.

And things which are written - Particularly in Daniel.

They shall fall by the edge of the sword, and shall be led away captive - Eleven hundred thousand perished in the siege of Jerusalem, and above ninety thousand were sold for slaves. So terribly was this prophecy fulfilled! And Jerusalem shall be trodden by the Gentiles - That is, inhabited. So it was indeed. The land was sold, and no Jew suffered even to come within sight of Jerusalem. The very foundations of the city were ploughed up, and a heathen temple built where the temple of God had stood. The times of the Gentiles - That is, the times limited for their treading the city; which shall terminate in the full conversion of the Gentiles.

And there shall be - Before the great day, which was typified by the destruction of Jerusalem: signs - Different from those mentioned Lu 21:11, &c. Mt 24:29; Mr 13:24.

Now when these things - Mentioned Lu 21:8,10, &c, begin to come to pass, look up with firm faith, and lift up your heads with joy: for your redemption out of many troubles draweth nigh, by God's destroying your implacable enemies.

Behold the fig tree and all the trees - Christ spake this in the spring, just before the passover; when all the trees were budding on the mount of Olives, where they then were.

Ye know of yourselves - Though none teach you.

The kingdom of God is nigh - The destruction of the Jewish city, temple, and religion, to make way for the advancement of my kingdom.

Till all things be effected - All that has been spoken of the destruction of Jerusalem, to which the question, Lu 21:7, relates: and which is treated of from Lu 21:8 - 24.

Take heed, lest at any time your hearts be overloaded with gluttony and drunkenness - And was there need to warn the apostles themselves against such sins as these? Then surely there is reason to warn even strong Christians against the very grossest sins. Neither are we wise, if we think ourselves out of the reach of any sin: and so that day - Of judgment or of death, come upon you, even you that are not of this world - Unawares. Mt 24:42; Mr 13:33; Lu 12:35.

That sit - Careless and at ease.

Watch ye therefore - This is the general conclusion of all that precedes. That ye may be counted worthy - This word sometimes signifies an honour conferred on a person, as when the apostles are said to be counted worthy to suffer shame for Christ, Acts 5:41. Sometimes meet or becoming: as when John the Baptist exhorts, to bring fruits worthy of repentance, Lu 3:8. And so to be counted worthy to escape, is to have the honour of it, and to be fitted or prepared for it. To stand - With joy and triumph: not to fall before him as his enemies.

Now by day - In the day time, he was teaching in the temple - This shows how our Lord employed his time after coming to Jerusalem: but it is not said, he was this day in the temple, and next morning the people came. It does not therefore by any means imply, that he came any more after this into the temple.

And all the people came early in the morning to hear him - How much happier were his disciples in these early lectures, than the slumbers of the morning could have made them on their beds! Let us not scruple to deny ourselves the indulgence of unnecessary sleep, that we may morning after morning place ourselves at his feet, receiving the instructions of his word, and seeking those of his Spirit.

4 For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.

We met with this piece of History, Mark 12.41, 42, 43, 44. Mark telleth us, that Christ was sitting right over against the Treasury, for other things necessary to be known. To understand this piece of History. See the Notes on Mark 12.

6 As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down.

Matthew and Mark say, That some of his Disciples spake these Words to him, and received this answer, as he was going out of the Temple. For the goodly stones which the Disciples admired, we are told that there were some of them forty five Cubites long, five in depth, and six in breadth. The gifts here mentioned are called in the Greek, [non-Latin text not transcribed] not [non-Latin text not transcribed] nor [non-Latin text not transcribed]. The latter Word [non-Latin text not transcribed] signified any Gifts, Money or Plate, &c: which Men voluntarily offered, [non-Latin text not transcribed] signified things accursed, or devoted to God, as all the goods of Ai were, Iosh. 7. but this Word signified such Gifts or Presents made to God, as might be hung up and exposed to open view. Our Lord to take of his Disciples Eyes from those gay and stately things, Prophesieth the utter ruin of the Temple, to that degree, that one stone should not be left upon another; which how it was afterwards fulfilled within less then forty years. See the Notes on Matth. 24.1, 2, 3. and on Mark 13.1, 2. God by that Providence not only destroying the vain confidence of the Jews, who took their Temple to be an Asylum, or Sanctuary for them from the Providence of God, or his justice rather; but also severely punishing them, for their Profanation of his holy place; and also lets them know that the time was come, when God would put an end to all Types of the Messiah, and also to all that Worship, which could not make him that did the Service, perfect, as to the Conscience, but stood only in Meats and Drinks, and divers washings, and carnal Ordinances, imposed on them until the time of Reformation, Heb. 9.9, 10. See further, the Notes on Matth. 24.1. and Mark 13.1.

7 And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass?

Mark saith, Peter, Iames, Iohn, and Andrew asked him privately. Matthew brings two things more within the compass of their Question, viz. What shall be the sign of thy coming, and of the end of the World? Our Saviour answereth this question from v. 8. to v. 32. The most of what he saith, we have before met with in Matthew and Mark. It is the harder to distinguish betwixt the Signs Christ giveth of the Destruction of Ierusalem, and of the Day of Iudgment, because the Signs of both, are generally the same, and most Divines think, that God in the Destruction of Ierusalem, intended to give a Specimen of the general Conflagration, and ruin of the World at the last Day: so as Signs of the same kind with those seen before Ierusalem was destroyed▪ shall be seen before the great and terrible Day of our Lords coming to judge the World.

Marginal references: Matth. 24.3. Mark 13.4.

8 And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ, and the time draweth near: Go ye not thereafter them.

See the Notes on Matth. 24.4, 5. and on Mark 13.5, 6. This happened, and was abundantly fulfilled before the destruction of Ierusalem, and probably will receive a further fulfilling, in the latter end of the World. But before the destruction of Ierusalem, it was, as Iosephus assureth us, fulfilled in many, particularly in one Theudas, (whether the same mentioned by Gamaliel, Acts 5.36. or some other of that Name is uncertain.) 2. An Egyptian Sorcerer, mentioned, Acts 21.38. 3. One Dositheus a Samaritane. 4. Another in the time of Festus his Government. 5. Simon Magus is also reckoned for one, Acts 8.9. He boasted he was the Great Power of God. Others also reckon one Menander, a Disciple to Simon Magus. It is certain there was many, who arrogated to themselves the Name of the Messiah, to countenance their heading of a Faction. There have also been many since the Destruction of Ierusalem, and probably will be many more before the end of the World, 2 Tim. 4.3. 2 Pet. 2.1. 1 Iohn 2.18.

Marginal references: Eph. 5.6. 2 Thess. 2.3.

11 And great earthquakes shall be in divers places, and famines, and pestilences, and fearful sights, and great signs shall there be from heaven..

See the Notes on Matth. 24.6, 7. and Mark 13.8. Time is the best Interpreter of Prophecies: what shall be seen of these before the end of the World. we are yet to observe, but the Destruction of Ierusalem is past many hundreds of years since. What Commotions were before that, we must learn out of Civil His[illegible: 1 letter]orians, who te I us of diverse. Iosephus telleth us of an Insurrection made by those of Iudea against the Samaritans, Romans and Syrians. And of the Romans against the Iews, to the Destruction of Twenty Thousand Jews, as also of those or Scythopoiis, who destroyed of the Iews 13000. Of the Ascalonites who destroyed of them 2500. Of those of Alexandria who destroyed of them 50000. Of those of Damascus, who slew or them 10000. They tell us also of many more Seditions, during the Government of Felix, Festus, Albinus and Florus, &c. The Text speaks further of Earthquakes, the Gr. Word signifyeth no more than Concussions and Shakings, but Historians tell us of several Earthquakes that happened (tho not in Iudea) before the Destruction of Ierusalem. One at Rome in Nero's time; another in Asia which destroyed three Cities, &c. For Famines we read of one in Scripture prophesied of by Agab[illegible: 1 letter]s, Acts 11 28. Twelve years after Christ's Death, there was another in Greece ▪ and four years after, at Rome. For the fearful Sights and great Signs from Heaven. Iosephus tells us of a Comet, which for a year together in the form of a Sword, pointed over the City. A Light that shined in the Night in the Temple, and made it as Bright, as if it had been Noon-day. He tells us also of a Neat-Beast bringing forth a Lamb in the midst of the Temple. Of the strange opening of the Gates of the Temple. Of Visions of Cha[illegible: 1 letter]riots, and Armed Men Of a Voice heard in the Temple, inviting those who were there to be gone. As also of a Man (whom he Names) who for seven years and five Months together, before the Siege went about crying, Wo, wo to Ierusalem, and could with no Punishments (which they thought fit to inflict) be restrained, &c. These were great Signs both from Heaven and Earth.

12 But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my names sake.

We have all this justifyed from Holy Writ, Acts 4.3. & 5.18. & 12.4. & 16.24. What of this shall be seen before the end of the World, time mu[illegible: 1 letter]t shew; tho the Prophecies of Holy Writ speak enough of that also.

Marginal references: Mat. 24.9. Mark 13.9. Rev. 2.10.; Acts 25.23.

13 And it shall turn to you for a testimony.

That is, your Persecution shall turn to you for a Testimony: For a Testimony against your Adversaries: So as they themselves shall be brought by your Confession of me, to own me as the true Messias, and their Cruelty which they Mask under the Vizor of Religion, shall be openly detected, and it shall at last appear to all the World, that the Judgments of God are just, for the cruelty they have exercised upon you: And to you it shall be for a Testimony, you shall have an ampler occa[illegible: 1 letter]ion of Testifying, both before Kings and Great Men, that I am the true Messiah Your Faith, Patience and Constancy shall be made more manifest: you shall also testify that my Kingdom is not of this World, and that my Disciples care not to expect a Terrene Felicity: They shall also be a Testimony to you, That you expect not your Portion and Felicity in this, but in another life.

15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay, nor resist.

See the Notes on Matth. 10.19, 20. Mark 13.11. we must not think, that our Saviour by this forbids us what is naturally impossible for us to avoid: That is, the forming of those Words first in our thoughts which we speak, nor yet a prudent thinking before hand what we should speak, but an anxious thinking what we should speak; such a thinking as should argue a distrust in God, to carry us through with that Testimony, which he calleth us forth to give. For, saith he, I will give you a Mouth and Wisdom. So he promised Moses, Exod. 4.12, 15. That he would be with his Mouth, and teach him what to say; and he tells Ezechiel, Ch. 3.27. that he would open his Mouth; here he promiseth the Disciples a Mouth and Wisdom, that is, such Wisdom, as should guide their Tongues, when they should be called out to testify for him. This was made good to Stephen, Acts 6.10. The Libertines, Cyrenians, Alexandrians, those of Cilicia, and Asia were not able to resist the Wisdom and Spirit by which he spake. Thus it fared with Peter and Iohn, Acts 4.10.13. By Resist we must understand Conquer, or Victoriously resist. The Enemies of the Gospel have been always opposing, and resisting, the Patrons and Witnesses of, and for the truth, but never yet made a Conquest; let any indifferent reader but read, and judge the accounts we have of the conflicts betwixt the Papists and the Protestants in the beginning of the Reformation, or betwixt the Papists, and the Martyrs in Queen Mary's Days in this Nation, and judge on whose side, there was most Scripture and Reason. This promise hath been fulfilling from Christ's time even to this Day. It is true, the Enemies have been able to kill the Persons of Christ's Disciples; they Stoned Stephen, killed Iames with the Sword, Acts. 7. & Ch. 12. They crucified Peter, and Andrew, stoned Philip, banished Iohn into Pathmos, fleaed Bartholomew, Beheaded Matthew, and various ways destroyed many in the first, and most furious times, and have Slain many Thousands since; but the Truths which they Preached, prevailed.

17 And ye shall be hated of all men for my names sake.

See the Notes on Matth. 24.9.10. and Mark 13.12, 13.

Marginal references: Mat. 10.22.

18 But there shall not an hair of your head perish.

It is a Proverbial Speech, signifying that they should have no hurt, or damage by any thing, which their Enemies should do against them. When at the last you come to cast up your Accounts, you shall find you have lost nothing, and your Enemies shall also find that they have gained nothing.

Marginal references: Mat. 10.30. Chap. 12.7.

19 In your patience possess ye your souls.

Patience is either passive, seen in a quiet free and courageous, suffering those Evils which God will please in his Providence to order us for our Portion; or Active seen in a quiet believing waiting for, and expectation of what God hath promised. Possess your Souls, that is, your selves, do not decline suffering for my Names sake, but live in the Exercise of Christian courage and fortitude until the Lord will please to release you. In this Sense Iames expounds this Phrase, Iames 1.4. But let Patience have her perfect Work, that you may be perfect, and entire, wanting nothing. Others say, Possess your Souls, is the same with save your Souls. So it seems to be expounded by Matthew 24.13. and Mark 13.13. But he that indureth to the end, shall be saved.

22 For these be the days of vengeance, that all things which are written may be fulfilled.

After our Saviour's Ascension, the Seditions amongst the Jews were so many, and they rebelled so often against the Romans, during the Governments of Felix, Festus, Albinus, and Florus, that the Romans resolved wholly to destroy them, and to that purpose Titus Vespasianus was sent with an Army against them, who took the City. Our Saviour foresaw, that when that time should come, there would be some vain Persons full of Stomach for their Liberties, that would be Prophecying their Deliverance, and incourageing them to hold out to the last. He warneth his D[illegible: 4 letters]ples to give no credit to them, for God would certainly deliver the City into their Hands; therefore he adviseth them as soon as they should see the City besieged, they should all Shift for themselves, as fast as they could, for there was no true Ground to hope for any deliverance. The time of Gods Vengeance was come, when God would most certainly fulfill against that place, whatsoever he had foretold against it.

Marginal references: Dan. 9.26, 27. Zech. 1[illegible: 1 letter].1.

24 And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be troden down of the Gentiles, until the times of the Gentiles be fulfilled.

Iosephus tells us, that in the Wars, which ended in the taking of Ierusalem, by the Famine, and the Sword there perished 1100,000. Jews, and 97,000. were carryed into Captivity. Ierusalem ever since that time, hath been troden down by the Gentiles, the Romans, Saracens, Franks, and is at this day troden of the Turks, until the time of the Gentiles be fulfilled. Some from this Text think, that there shall be a time, when the Iews shall re-possess the City of Ierusalem. Whether any such thing can be from hence gathered, I doubt. Some here by the time of the Gentiles understand all that time betwixt the Destruction of Ierusalem, and the end of the World. Others, the time when the Gospel should be carried over all the World. But their Opinion seemeth to me most probable, who interpret it of the time of Gods patience with the Gentiles. As the Jews have filled up their Measure and now the wrath of God is come upon them to the uttermost; so the Gentiles shall have their time also. The Romans have had their time, The Turks now have their time; but their Glass is also running out, there will be a fulfilling of their time too, and whether then another sort of Barbarians shall possess it, or the Iews [illegible: 1 word] Christians, shall recover it, time must interpret.

Marginal references: Rom. 11.25.

26 Mens hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.

We may easily imagine, that this was eminently fulfilled in the Siege of Ierusalem, that Mens Hearts failed them for fear; and for Prodigies, we are told of enough, both by Iosephus and Tacitus l. 5. the latter tells us, that Armies were seen Fighting in the Air, with glistring Armour; and the Temple seemed all as on Fire with Lightning, he also tells us of the Voice heard, and throwing open of the Doors of the Temple before mentioned; but telleth us few were affected, but Built Hopes upon a Tradion they had, That now was the time ut valesceret Oriens; which was true enough, but not in their Sense. But what is spoken here certainly relates to the Day of Iudgment, before which Prodigious things will be seen, 2 Pet. 3.10.12. and it follows.

27 And then shall they see the Son of man coming in a cloud with power and great glory.

See the Notes on Matth. 24.30. Mark 13.26▪

Marginal references: Rev. 1.7.

28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.

Matthew seemeth to expound this, Ch. 24.31. so doth Mark, Ch. 13.27. Both speak to the same sense. And he shall send his Angels, with a great sound of a Trumpet, they shall gather together his Elect from the four Winds, from one end of Heaven to the other. This is certainly to be understood of the Day of Iudgment, when the Saints shall be glorifyed as the Sons of God by Adoption, and obtain the Redemption of the Body, Rom. 8.23.

Marginal references: Rom. 8.23.

33 Heaven and earth shall pass away: but my words shall not pass away.

We had this same Parable both in Matthew and Mark. See the Notes on Matth. 24.32. and Mark 13.28.

Marginal references: Mat. 24.35.

36 Watch ye therefore, and pray always that you may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

I take the thirty fourth Verse to be a good Exposition of the Term Watch, v. 36. Avoid Sin, industriously in a prospect of my coming to Judgment: for Sin is compared to Sleep▪ Rom. 13.11. and Eph. 5.14. and as he that Watcheth doth not only Wake, but setteth himself designedly to forbear Sleep, in order to some end; so he who keepeth the Spiritual Watch, must set himself designedly to avoid Sin, upon a prospect of Christ's coming, and the incertainty of it. Particularly he cautioneth his Disciples against Luxury, and Wordlymindedness. The first he expresseth under the notions of Gluttony and Drunkenness, which are two Eminent Species of it. The latter, under the notion of the cares of this Life, not necessary and provident Cares, but Superfluous, and distracting Cares. These things he presseth them to avoid, lest they should be surprized by Christ's coming, as he tells them the most of the World would be. He further Exhorteth them to pray always, the Sense of which Precept we shewed largely in our Notes on Ch. 18.1. He further presseth both these Duties in those Words. That you may be accounted worthy to escape all these things that shall come to pass, but those that should come to pass at, or before the Destruction of Ierusalem, or afterward, and stand before the Son of Man, that is, in the last Judgment, for, The ungodly shall not stand in the Iudgment: nor Sinners in the Congergation of the Righteous, Psal. 1.6.

Marginal references: Mat. 24.42. Mark 13.33.

38 And all the people came early in the morning, to him in the temple for to hear him.

In these two Verses our Evangelist letteth us know how Christ spent those few Days which he had yet to live. In the Day-time he was in the Temple Preaching. In the Evening he was on the Mount of Olives praying, to teach all those, who as under-Shepherds derive from him, who is the true and chief Shepherd, how they should spend their time, Preaching and Praying. Tho the Scribes and Pharisees and Sadduces, and the chief of the Jews, maligned and despised him: yet many of the People paid him a due respect, and came early in the Morning to hear him. In the World's Reception, and Intertainment of Christ, that of the Apostle was verifyed. Not many Rich, not many Wise, &c But the Poor of this World hath God chosen.

Christ Commendeth the Poor Widow.

1 And he looked up, and saw the rich men casting their gifts into the treasury. 2 And he saw also a certain poor widow casting 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 all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.

This short passage of story we had before in Mark. It is thus recorded twice, to teach us, 1. That charity to the poor is a main matter in religion. Our Lord Jesus took all occasions to commend it and recommend it. He had just mentioned the barbarity of the scribes, who devoured poor widows (ch. xx.); and perhaps this is designed as an aggravation of it, that the poor widows were the best benefactors to the public funds, of which the scribes had the disposal. 2. That Jesus Christ has his eye upon us, to observe what we give to the poor, and what we contribute to works of piety and charity. Christ, though intent upon his preaching, looked up, to see what gifts were cast into the treasury, v. 1. He observes whether we give largely and liberally, in proportion to what we have, or whether we be sneaking and paltry in it; nay, his eye goes further, he observes whether we give charitably and with a willing mind, or grudgingly and with reluctance. This should make us afraid of coming short of our duty in this matter; men may be deceived with excuses which Christ knows to be frivolous. And this should encourage us to be abundant in it, without desiring that men should know it; it is enough that Christ does; he sees in secret, and will reward openly. 3. That Christ observes and accepts the charity of the poor in a particular manner. Those that have nothing to give may yet do a great deal in charity by ministering to the poor, and helping them, and begging for them, that cannot help themselves, or beg for themselves. But here was one that was herself poor and yet gave what little she had to the treasury. It was but two mites, which make a farthing; but Christ magnified it as a piece of charity exceeding all the rest: She has cast in more than they all. Christ does not blame her for indiscretion, in giving what she wanted herself, nor for vanity in giving among the rich to the treasury; but commended her liberality, and her willingness to part with what little she had for the glory of God, which proceeded from a belief of and dependence upon God's providence to take care of her. Jehovah-jireh—the Lord will provide. 4. That, whatever may be called the offerings of God, we ought to have a respect for, and to our power, yea, and beyond our power, to contribute cheerfully to. These have cast in unto the offerings of God. What is given to the support of the ministry and the gospel, to the spreading and propagating of religion, the education of youth, the release of prisoners, the relief of widows and strangers, and the maintenance of poor families, is given to the offerings of God, and it shall be so accepted and recompensed.

Judgments Predicted.

5 And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, 6 As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down. 7 And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? 8 And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them. 9 But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is 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 divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven. 12 But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake. 13 And it shall turn to you for a testimony. 14 Settle it therefore in your hearts, not to meditate before what ye shall answer: 15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. 16 And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death. 17 And ye shall be hated of all men for my name's sake. 18 But there shall not a hair of your head perish. 19 In your patience possess ye your souls.

See here, I. With what admiration some spoke of the external pomp and magnificence of the temple, and they were some of Christ's own disciples too; and they took notice of it to him how it was adorned with goodly stones and gifts, v. 5. The outside was built up with goodly stones, and within it was beautified and enriched with the presents that were offered up for that purpose, and were hung up in it. They thought their Master should be as much affected with those things as they were, and should as much regret the destruction of them as they did. When we speak of the temple, it should be of the presence of God in it, and of the ordinances of God administered in it, and the communion which his people there have with him. It is a poor thing, when we speak of the church, to let our discourse dwell upon its pomps and revenues, and the dignities and powers of its officers and rulers; for the king's daughter is all glorious within.

II. With what contempt Christ spoke of them, and with what assurance of their being all made desolate very shortly (v. 6): "As for those things which you behold, those dear things which you are so much in love with, behold, the days will come, and some now living may live to see them, in which there shall not be left one stone upon another. This building, which seems so beautiful that one would think none could, for pity, pull it down, and which seems so strong that one would think none would be able to pull it down, shall yet be utterly ruined; and this shall be done as soon as ever the spiritual temple of the gospel church (the substance of that shadow) begins to flourish in the world." Did we by faith foresee the blasting and withering of all external glory, we should not set our hearts upon it as those do that cannot see, or will not look, so far before them.

III. With what curiosity those about him enquire concerning the time when this great desolation should be: Master, when shall these things be? v. 7. It is natural to us to covet to know future things and the time of them, which it is not for us to know, when we are more concerned to ask what is our duty in the prospect of these things, and how we may prepare for them, which it is for us to know. They enquire what sign there shall be when these things shall come to pass. They ask not for a present sign, to confirm the prediction itself, and to induce them to believe it (Christ's word was enough for that), but what the future signs will be of the approaching accomplishment of the prediction, by which they may be put in mind of it. These signs of the times Christ had taught them to observe.

IV. With what clearness and fulness Christ answers their enquiries, as far as was necessary to direct them in their duty; for all knowledge is desirable as far as it is in order to practice.

1. They must expect to hear of false Christs and false prophets appearing, and false prophecies given out (v. 8): Many shall come in my name; he does not mean in the name of Jesus, though there were some deceivers who pretended commissions from him (as Acts xix. 13), but usurping the title and character of the Messiah. Many pretended to be the deliverers of the Jewish church and nation from the Romans, and to fix the time when the deliverance should be wrought, by which multitudes were drawn into a snare, to their ruin. They shall say, hoti ego eimi—I am he, or I am, as if they would assume that incommunicable name of God, by which he made himself known when he came to deliver Israel out of Egypt, I am; and, to encourage people to follow them, they added, "The time draws near when the kingdom shall be restored to Israel, and all who will follow me shall share in it." Now as to this, he gives them a needful caution (1.) "Take heed that you be not deceived; do not imagine that I shall myself come again in external glory, to take possession of the throne of kingdoms. No, you must not expect any such thing, for my kingdom is not of this world." When they asked solicitously and eagerly, Master, when shall these things be? the first word Christ said was, Take heed that you be not deceived. Note, Those that are most inquisitive in the things of God (though it is very good to be so) are in most danger of being imposed upon, and have most need to be upon their guard. (2.) "Go you not after them. You know the Messiah is come, and you are not to look for any other; and therefore do not so much as hearken to them, nor have any thing to do with them." If we are sure that Jesus is the Christ, and his doctrine is the gospel, of God, we must be deaf to all intimations of another Christ and another gospel.

2. They must expect to hear of great commotions in the nations, and many terrible judgments inflicted upon the Jews and their neighbours. (1.) There shall be bloody wars (v. 10): Nation shall rise against nation, one part of the Jewish nation against another, or rather the whole against the Romans. Encouraged by the false Christs, they shall wickedly endeavour to throw off the Roman yoke, by taking up arms against the Roman powers; when they had rejected the liberty with which Christ would have made them free they were left to themselves, to grasp at their civil liberty in ways that were sinful, and therefore could not be successful. (2.) There shall be earthquakes, great earthquakes, in divers places, which shall not only frighten people, but destroy towns and houses, and bury many in the ruins of them. (3.) There shall be famines and pestilences, the common effects of war, which destroys the fruits of the earth, and, by exposing men to ill weather and reducing them to ill diet, occasions infectious diseases. God has various ways of punishing a provoking people. The four sorts of judgments which the Old-Testament prophets so often speak of are threatened by the New-Testament prophets too; for, though spiritual judgments are more commonly inflicted in gospel times, yet God makes use of temporal judgments also. (4.) There shall be fearful sights and great signs from heaven, uncommon appearances in the clouds, comets and blazing stars, which frighten the ordinary sort of beholders, and have always been looked upon as ominous, and portending something bad. Now, as to these, the caution he gives them is, "Be not terrified. Others will be frightened at them, but be not you frightened, v. 2. As to the fearful sights, let them not be fearful to you, who look above the visible heavens to the throne of God's government in the highest heavens. Be not dismayed at the signs of heaven, for the heathen are dismayed at them, Jer. x. 2. And, as to the famines and pestilences, you fall into the hands of God, who has promised to those who are his that in the days of famine they shall be satisfied, and that he will keep them from the noisome pestilence; trust therefore in him, and be not afraid. Nay, when you hear of wars, when without are fightings and within are fears, yet then be not you terrified; you know the worst that any of these judgments can do to you, and therefore be not afraid of them; for," [1.] "It is your interest to make the best of that which is, for all your fears cannot alter it: these things must first come to pass; there is no remedy; it will be your wisdom to make yourselves easy by accommodating yourselves to them." [2.] "There is worse behind; flatter not yourselves with a fancy that you will soon see an end of these troubles, no, not so soon as you think of: the end is not by and by, not suddenly. Be not terrified, for, if you begin so quickly to be discouraged, how will you bear up under what is yet before you?"

3. They must expect to be themselves for signs and wonders in Israel; their being persecuted would be a prognostic of the destruction of the city and temple, which he had now foretold. Nay, this would be the first sign of their ruin coming: "Before all these, they shall lay their hands on you. The judgment shall begin at the house of God; you must smart first, for warning to them, that, if they have any consideration, they may consider, If this be done to the green tree, what shall be done to the dry? See 1 Pet. iv. 17, 18. But this is not all; this must be considered not only as the suffering of the persecuted, but as the sin of the persecutors. Before God's judgments are brought upon them, they shall fill up the measure of their iniquity by laying their hands on you." Note, The ruin of a people is always introduced by their sin; and nothing introduces a surer or sorer ruin than the sin of persecution. This is a sign that God's wrath is coming upon a people to the uttermost when their wrath against the servants of God comes to the uttermost. Now as to this,

(1.) Christ tells them what hard things they should suffer for his name's sake, much to the same purport with what he had told them when he first called them to follow him, Matt. x.: They should know the wages of it, that they might sit down and count the cost. St. Paul, who was the greatest labourer and sufferer of them all, not being now among them, was told by Christ himself what great things he should suffer for his name's sake (Acts ix. 16), so necessary is it that all who will live godly in Christ Jesus should count upon persecution. The Christians, having themselves been originally Jews, and still retaining an equal veneration with them for the Old Testament and all the essentials of their religion, and differing only in ceremony, might expect fair quarter with them; but Christ bids them not expect it: "No, they shall be the most forward to persecute you." [1.] "They shall use their own church-power against you: They shall deliver you up to the synagogues to be scourged there, and stigmatized with their anathemas." [2.] "They shall incense the magistrates against you: they shall deliver you into prisons, that you may be brought before kings and rulers for my name's sake, and be punished by them." [3.] "Your own relations will betray you (v. 16), your parents, brethren, and kinsfolks, and friends; so that you will not know whom to put a confidence in, or where to be safe." [4.] "Your religion will be made a capital crime, and you will be called to resist unto blood. Some of you shall they cause to be put to death; so far must you be from expecting honour and wealth that you must expect nothing but death in its most frightful shapes, death in all its dreadful pomp. Nay." [5.] "You shall be hated of all men for my name's sake." This is worse than death itself, and was fulfilled when the apostles were not only appointed to death, but made a spectacle to the world, and counted as the filth of the world, and the offscouring of all things, which every body loathes, 1 Cor. iv. 9, 13. They were hated of all men, that is, of all bad men, who could not bear the light of the gospel (because it discovered their evil deeds), and therefore hated those who brought in that light, flew in their faces, and would have pulled them to pieces. The wicked world, which hated to be reformed, hated Christ the great Reformer, and all that were his, for his sake. The rulers of the Jewish church, knowing very well that if the gospel obtained among the Jews their usurped abused power was at an end, raised all their forces against it, put it into an ill name, filled people's minds with prejudices against it, and so made the preachers and professors of it odious to the mob.

(2.) He encourages them to bear up under their trials, and to go on in their work, notwithstanding the opposition they would meet with.

[1.] God will bring glory both to himself and them out of their sufferings: "It shall turn to you for a testimony, v. 13. Your being set up thus for a mark, and publicly persecuted, will make you the more taken notice of and your doctrine and miracles the more enquired into; your being brought before kings and rulers will give you an opportunity of preaching the gospel to them, who otherwise would never have come within hearing of it; your suffering such severe things, and being so hated by the worst of men, men of the most vicious lives, will be a testimony that you are good, else you would not have such bad men for your enemies; your courage, and cheerfulness, and constancy under your sufferings will be a testimony for you, that you believe what you preach, that you are supported by a divine power, and that the Spirit of God and glory rests upon you."

[2.] "God will stand by you, and own you, and assist you, in your trials; you are his advocates, and you shall be well furnished with instructions, v. 14, 15. Instead of setting your hearts on work to contrive an answer to informations, indictments, articles, accusations, and interrogatories, that will be exhibited against you in the ecclesiastical and civil courts, on the contrary, settle it in your hearts, impress it upon them, take pains with them to persuade them not to meditate before what you shall answer; do not depend upon your own wit and ingenuity, your own prudence and policy, and do not distrust or despair of the immediate and extraordinary aids of the divine grace. Think not to bring yourselves off in the cause of Christ as you would in a cause of your own, by your own parts and application, with the common assistance of divine Providence, but promise yourselves, for I promise you, the special assistance of divine grace: I will give you a mouth and wisdom." This proves Christ to be God; for it is God's prerogative to give wisdom, and he it is that made man's mouth. Note, First, A mouth and wisdom together completely fit a man both for services and sufferings; wisdom to know what to say, and a mouth wherewith to say it as it should be said. It is a great happiness to have both matter and words wherewith to honour God and do good; to have in the mind a storehouse well furnished with things new and old, and a door of utterance by which to bring them forth. Secondly, Those that plead Christ's cause may depend upon him to give them a mouth and wisdom, which way soever they are called to plead it, especially when they are brought before magistrates for his name's sake. It is not said that he will send an angel from heaven to answer for them, though he could do this, but that he will give them a mouth and wisdom to enable them to answer for themselves, which puts a greater honour upon them, which requires them to use the gifts and graces Christ furnishes them with, and redounds the more to the glory of God, who stills the enemy and the avenger out of the mouths of babes and sucklings. Thirdly, When Christ gives to his witnesses a mouth and wisdom, they are enabled to say that both for him and themselves which all their adversaries are not able to gainsay or resist, so that they are silenced, and put to confusion. This was remarkably fulfilled presently after the pouring out of the Spirit, by whom Christ gave his disciples this mouth and wisdom, when the apostles were brought before the priest sand rulers, and answered them so as to make them ashamed, Acts iv., v., and vi.

[3.] "You shall suffer no real damage by all the hardships they shall put upon you (v. 18): There shall not a hair of your head perish." Shall some of them lose their heads, and yet not lose a hair? It is a proverbial expression, denoting the greatest indemnity and security imaginable; it is frequently used both in the Old Testament and New, in that sense. Some think that it refers to the preservation of the lives of all the Christians that were among the Jews when they were cut off by the Romans; historians tell us that not one Christian perished in that desolation. Others reconcile it with the deaths of multitudes in the cause of Christ, and take it figuratively in the same sense that Christ saith, He that loseth his life for my sake shall find it. "Not a hair of your head shall perish but," First, "I will take cognizance of it." To this end he had said (Matt. x. 30), The hairs of your head are all numbered; and an account is kept of them, so that none of them shall perish but he will miss it. Secondly, "It shall be upon a valuable consideration." We do not reckon that lost or perishing which is laid out for good purposes, and will turn to a good account. If we drop the body itself for Christ's name's sake, it does not perish, but is well bestowed. Thirdly, "It shall be abundantly recompensed; when you come to balance profit and loss, you will find that nothing has perished, but, on the contrary, that you have great gain in present comforts, especially in the joys of a life eternal;" so that though we may be losers for Christ we shall not, we cannot, be losers by him in the end.

[4.] "It is therefore your duty and interest, in the midst of your own sufferings and those of the nation, to maintain a holy sincerity and serenity of mind, which will keep you always easy (v. 19): In your patience possess ye your souls; get and keep possession of your souls." Some read it as a promise, "You may or shall possess your souls." It comes all to one. Note, First, It is our duty and interest at all times, especially in perilous trying times, to secure the possession of our own souls; not only that they be not destroyed and lost for ever, but that they be not distempered now, nor our possession of them disturbed and interrupted. "Possess your souls, be your own men, keep up the authority and dominion of reason, and keep under the tumults of passion, that neither grief nor fear may tyrannize over you, nor turn you out of the possession and enjoyment of yourselves." In difficult times, when we can keep possession of nothing else, then let us make that sure which may be made sure, and keep possession of our souls. Secondly, It is by patience, Christian patience, that we keep possession of our own souls. "In suffering times, set patience upon the guard for the preserving of your souls; by it keep your souls composed and in a good frame, and keep out all those impressions which would ruffle you and put you out of temper."

Judgments Predicted.

20 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. 21 Then let them which are in Judæa flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. 22 For these be the days of vengeance, that all things which are written may be fulfilled. 23 But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. 24 And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. 25 And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; 26 Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. 27 And then shall they see the Son of man coming in a cloud with power and great glory. 28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.

Having given them an idea of the times for about thirty-eight years next ensuing, he here comes to show them what all those things would issue in at last, namely, the destruction of Jerusalem, and the utter dispersion of the Jewish nation, which would be a little day of judgment, a type and figure of Christ's second coming, which was not so fully spoken of here as in the parallel place (Matt. xxiv.), yet glanced at; for the destruction of Jerusalem would be as it were the destruction of the world to those whose hearts were bound up in it.

I. He tells them that they should see Jerusalem besieged, compassed with armies (v. 20), the Roman armies; and, when they saw this, they might conclude that its desolation was nigh, for in this the siege would infallibly end, though it might be a long siege. Note, As in mercy, so in judgment, when God begins, he will make an end.

II. He warns them, upon this signal given, to shift for their own safety (v. 21): "Then let them that are in Judea quit the country and flee to the mountains; let them that are in the midst of it" (Of Jerusalem) "depart out, before the city be closely shut up, and" (as we say now) "before the trenches be opened; and let not them that are in the countries and villages about enter into the city, thinking to be safe there. Do you abandon a city and country which you see God has abandoned and given up to ruin. Come out of her, my people."

III. He foretels the terrible havoc that should be made of the Jewish nation (v. 22): Those are the days of vengeance so often spoken of by the Old-Testament prophets, which would complete the ruin of that provoking people. All their predictions must now be fulfilled, and the blood of all the Old-Testament martyrs must now be required. All things that are written must be fulfilled at length. After days of patience long abused, there will come days of vengeance; for reprieves are not pardons. The greatness of that destruction is set forth, 1. By the inflicting cause of it. It is wrath upon this people, the wrath of God, that will kindle this devouring consuming fire. 2. By the particular terror it would be to women with child, and poor mothers that are nurses. Woe to them, not only because they are most subject to frights, and least able to shift for their own safety, but because it will be a very great torment to them to think of having borne and nursed children for the murderers. 3. By the general confusion that should be all the nation over. There shall be great distress in the land, for men will not know what course to take, nor how to help themselves.

IV. He describes the issue of the struggles between the Jews and the Romans, and what they will come to at last; in short, 1. Multitudes of them shall fall by the edge of the sword. It is computed that in those wars of the Jews there fell by the sword above eleven hundred thousand. And the siege of Jerusalem was, in effect, a military execution. 2. The rest shall be led away captive; not into one nations, as when they were conquered by the Chaldeans, which gave them an opportunity of keeping together, but into all nations, which made it impossible for them to correspond with each other, much less to incorporate. 3. Jerusalem itself was trodden down of the Gentiles. The Romans, when they had made themselves masters of it, laid it quite waste, as a rebellious and bad city, hurtful to kings and provinces, and therefore hateful to them.

V. He describes the great frights that people should generally be in. Many frightful sights shall be in the sun, moon, and stars, prodigies in the heavens, and here in this lower world, the sea and the waves roaring, with terrible storms and tempests, such as had not been known, and above the ordinary working of natural causes. The effect of this shall be universal confusion and consternation upon the earth, distress of nations with perplexity, v. 25. Dr. Hammond understands by the nations the several governments or tetrarchies of the Jewish nation, Judea, Samaria, and Galilee; these shall be brought to the last extremity. Men's hearts shall fail them for fear (v. 26), apopsychonton anthropon—men being quite exanimated, dispirited, unsouled, dying away for fear. Thus those are killed all the day long by whom Christ's apostles were so (Rom. viii. 36), that is, they are all the day long in fear of being killed; sinking under that which lies upon them, and yet still trembling for fear of worse, and looking after those things which are coming upon the world. When judgment begins at the house of God, it will not end there; it shall be as if all the world were falling in pieces; and where can any be secure then? The powers of heaven shall be shaken, and then the pillars of the earth cannot but tremble. Thus shall the present Jewish policy, religion, laws, and government, be all entirely dissolved by a series of unparalleled calamities, attended with the utmost confusion. So Dr. Clarke. But our Saviour makes use of these figurative expressions because at the end of time they shall be literally accomplished, when the heavens shall be rolled together as a scroll, and all their powers not only shaken, but broken, and the earth and all the works that are therein shall be burnt up, 2 Pet. iii. 10, 12. As that day was all terror and destruction to the unbelieving Jews, so the great day will be to all unbelievers.

VI. He makes this to be a kind of appearing of the Son of man: Then shall they see the Son of man coming in a cloud, with power and great glory, v. 27. The destruction of Jerusalem was in a particular manner an act of Christ's judgment, the judgment committed to the Son of man; his religion could never be thoroughly established but by the destruction of the temple, and the abolishing of the Levitical priesthood and economy, after which even the converted Jews, and many of the Gentiles too, were still hankering, till they were destroyed; so that it might justly be looked upon as a coming of the Son of man, in power and great glory, yet not visibly, but in the clouds; for in executing such judgments as these clouds and darkness are round about him. Now this was, 1. An evidence of the first coming of the Messiah; so some understand it. Then the unbelieving Jews shall be confined, when it is too late, that Jesus was the Messiah; those that would not see him coming in the power of his grace to save them shall be made to see him coming in the power of his wrath to destroy them; those that would not have him to reign over them shall have him to triumph over them. 2. It was an earnest of his second coming. Then in the terrors of that day they shall see the Son of man coming in a cloud, and all the terrors of the last day. They shall see a specimen of it, a faint resemblance of it. If this be so terrible, what will that be?

VII. He encourages all the faithful disciples in reference to the terrors of that day (v. 28): "When these things begin to come to pass, when Jerusalem is besieged, and every thing is concurring to the destruction of the Jews, then do you look up, when others are looking down, look heavenward, in faith, hope, and prayer, and lift up your heads with cheerfulness and confidence, for your redemption draws night." 1. When Christ came to destroy the Jews, he came to redeem the Christians that were persecuted and oppressed by them; then had the churches rest. 2. When he comes to judge the world at the last day, he will redeem all that are his, from all their grievances. And the foresight of that day is as pleasant to all good Christians as it is terrible to the wicked and ungodly. Their death itself is so; when they see that day approaching, they can lift up their heads with joy, knowing that their redemption draws nigh, their removal to their Redeemer.

VIII. Here is one word of prediction that looks further than the destruction of the Jewish nation, which is not easily understood; we have it in v. 24: Jerusalem shall be trodden down of the Gentiles, till the times of the Gentiles be fulfilled. 1. Some understand it of what is past; so Dr. Hammond. The Gentiles, who have conquered Jerusalem, shall keep possession of it, and it shall be purely Gentile, till the times of the Gentiles be fulfilled, till a great part of the Gentile world shall have become Christian, and then after Jerusalem shall have been rebuilt by Adrian the emperor, with an exclusion of all the Jews from it, many of the Jews shall turn Christians, shall join with the Gentile Christians, to set up a church in Jerusalem, which shall flourish there for a long time. 2. Others understand it of what is yet to come; so Dr. Whitby. Jerusalem shall be possessed by the Gentiles, of one sort or other, for the most part, till the time come when the nations that yet remain infidels shall embrace the Christian faith, when the kingdoms of this world shall become Christ's kingdoms, and then all the Jews shall be converted. Jerusalem shall be inhabited by them, and neither they nor their city any longer trodden down by the Gentiles.

Judgments Predicted.

29 And he spake to them a parable; Behold the fig tree, and all the trees; 30 When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. 31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. 32 Verily I say unto you, This generation shall not pass away, till all be fulfilled. 33 Heaven and earth shall pass away: but my words shall not pass away. 34 And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. 35 For as a snare shall it come on all them that dwell on the face of the whole earth. 36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. 37 And in the day time he was teaching 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 early in the morning to him in the temple, for to hear him.

Here, in the close of this discourse,

I. Christ appoints his disciples to observe the signs of the times, which they might judge by, if they had an eye to the foregoing directions, with as much certainty and assurance as they could judge of the approach of summer by the budding forth of the trees, v. 29-31. As in the kingdom of nature there is a chain of causes, so in the kingdom of providence there is a consequence of one event upon another. When we see a nation filling up the measure of their iniquity, we may conclude that their ruin is nigh; when we see the ruin of persecuting powers hastening on, we may thence infer that the kingdom of God is nigh at hand, that when the opposition given to it is removed it shall gain ground. As we may lawfully prognosticate the change of the seasons when second causes have begun to work, so we may, in the disposal of events, expect something uncommon when God is already raised up out of his holy habitation (Zech. ii. 13); then stand still and see his salvation.

II. He charges them to look upon those things as neither doubtful nor distant (for then they would not make a due impression on them), but as sure and very near. The destruction of the Jewish nation, 1. Was near (v. 32): This generation shall not pass away till all be fulfilled. There were some now alive that should see it; some that now heard the prediction of it. 2. It was sure; the sentence was irreversible; it was a consumption determined; the decree was gone forth (v. 33): "Heaven and earth shall pass away sooner than any word of mine: nay, they certainly shall pass away, but my words shall not; whether they take hold or no, they will take effect, and not one of them fall to the ground," 1 Sam. iii. 19.

III. He cautions them against security and sensuality, by which they would unfit themselves for the trying times that were coming on, and make them to be a great surprise and terror to them (v. 34, 35): Take heed to yourselves. This is the word of command given to all Christ's disciples: "Take heed to yourselves, that you be not overpowered by temptations, nor betrayed by your own corruptions." Note, We cannot be safe if we be secure. It concerns us at all times, but especially at some times, to be very cautious. See here, 1. What our danger is: that the day of death and judgment should come upon us unawares, when we do not expect it, and are not prepared for it,—lest, when we are called to meet our Lord, that be found the furthest thing from our thoughts which ought always to be laid nearest our hearts, lest it come upon us as a snare; for so it will come upon the most of men, who dwell upon the earth, and mind earthly things only, and have no converse with heaven; to them it will be as a snare. See Eccl. ix. 12. It will be a terror and a destruction to them; it will put them into an inexpressible fright, and hold them fast for a doom yet more frightful. 2. What our duty is, in consideration of this danger: we must take heed lest our hearts be overcharged, lest they be burdened and overloaded, and so unfitted and disabled to do what must be done in preparation for death and judgment. Two things we must watch against, lest our hearts be overcharged with them:—(1.) The indulging of the appetites of the body, and allowing of ourselves in the gratifications of sense to an excess: Take heed lest you be overcharged with surfeiting and drunkenness, the immoderate use of meat and drink, which burden the heart, not only with the guilt thereby contracted, but by the ill influence which such disorders of the body have upon the mind; they make men dull and lifeless to their duty, dead and listless in their duty; they stupify the conscience, and cause the mind to be unaffected with those things that are most affecting. (2.) The inordinate pursuit of the good things of this world. The heart is overcharged with the cares of this life. The former is the snare of those that are given to their pleasures: this is the snare of the men of business, that will be rich. We have need to guard on both hands, not only lest at the time when death comes, but lest at any time our hearts should be thus overcharged. Our caution against sin, and our care of our own souls, must be constant.

IV. He counsels them to prepare and get ready for this great day, v. 36. Here see, 1. What should be our aim: that we may be accounted worthy to escape all these things; that, when the judgments of God are abroad, we may be preserved from the malignity of them; that either we may not be involved in the common calamity or it may not be that to us which it is to others; that in the day of death we may escape the sting of it, which is the wrath of God, and the damnation of hell. Yet we must aim not only to escape that, but to stand before the Son of man; not only to stand acquitted before him as our Judge (Ps. i. 5), to have boldness in the day of Christ (that is supposed in our escaping all those things), but to stand before him, to attend on him as our Master, to stand continually before his throne, and serve him day and night in his temple (Rev. vii. 15), always to behold his face, as the angels, Matt. xviii. 10. The saints are here said to be accounted worthy, as before, ch. xx. 35. God, by the good work of his grace in them, makes them meet for this happiness, and, by the good will of his grace towards them, accounts them worthy of it: but, as Grotius here says, a great part of our worthiness lies in an acknowledgment of our own unworthiness. 2. What should be our actings in these aims: Watch therefore, and pray always. Watching and praying must go together, Neh. iv. 9. Those that would escape the wrath to come, and make sure of the joys to come, must watch and pray, and must do so always, must make it the constant business of their lives, (1.) To keep a guard upon themselves. "Watch against sin, watch to every duty, and to the improvement of every opportunity of doing good. Be awake, and keep awake, in expectation of your Lord's coming, that you may be in a right frame to receive him, and bid him welcome." (2.) To keep up their communion with God: "Pray always; be always in an habitual disposition to that duty; keep up stated times for it; abound in it; pray upon all occasions." Those shall be accounted worthy to live a life of praise in the other world that live a life of prayer in this world.

V. In the last two verses we have an account how Christ disposed of himself during those three or four days between his riding in triumph into Jerusalem and the night in which he was betrayed. 1. He was all day teaching in the temple. Christ preached on week-days as well as sabbath days. He was an indefatigable preacher; he preached in the face of opposition, and in the midst of those that he knew sought occasion against him. 2. At night he went out to lodge at a friend's house, in the mount of Olives, about a mile out of town. It is probable that he had some friends in the city that would gladly have lodged him, but he was willing to retire in the evening out of the noise of the town, that he might have more time for secret devotion, now that his hour was at hand. 3. Early in the morning he was in the temple again, where he had a morning lecture for those that were willing to attend it; and the people were forward to hear one that they saw forward to preach (v. 38): They all came early in the morning, flocking to the temple, like doves to their windows, to hear him, though the chief priests and scribes did all they could to prejudice them against him. Sometimes the taste and relish which serious, honest, plain people have of good preaching are more to be valued and judged by than the opinion of the witty and learned, and those in authority.

CHAP. XXI.

Verse 2. Casting in their two mites] THat is, two eight parts of an half-penny, saith the Syriack. See the Notes on Mark 12. 41, 42, &c.

Verse 13. And it shall turn to you, &c.] Whilest the valour of the Martyrs and the savagenesse of the Persecutors strove together, till both, exceeding nature and belief, bred wonder and [illegible: 1 word] in beholders and hearers.

Verse 19. In your patience possesse] That is, Enjoy yourselves, however the world goes with you. He that cannot have patience, had need make up his pack, and get out of the world: for here'sCamd. Elizab. fol. 495. no being for him. Burleigh Lord Treasurer was wont to say, that he overcame envy more by patience then [illegible: 1 word].

Verse 20. Jerusalem compassed with armies] By Cestius [illegible: 1 word], a little before that fatall siege by [illegible: 1 word]. So God gave his people this sign, to take best course for their own safety.

Verse 24. Untill the times of the Gentiles] The Gentiles then shall not alwayes tread down Jerusalem. Those Kings of the East the Jewes may, likely, [illegible: 1 word] their way prepared to it, through [illegible: 1 word]. [illegible: 1 word]. 16. 12. and Jerusalem be again inhabited by them,Zach. 12. 6. even [illegible: 1 word] [illegible: 1 word]. But this will be not long [illegible: 3 words] day, [illegible: 1 word] 25.

Verse 26. Mens hearts failing them] What marvell though [illegible: 1 word] men be dispirited, and even ring their bels backwards, when they shall see all on a light fire? Moses himself may tremble at the terrour of the mount, and Abraham shew some trepidation in such a fright.

Verse 34. Take heed that [illegible: 1 word] hearts] The Disciples [illegible: 1 word] had in them the common poyson of nature: and so, were obnoxious even to the most reproachfull evils. That [non-Latin text not transcribed], if watered with the temptation of Satan, what sinne may it not produce in the best, unlesse God prevent?

Verse 36. That ye may be accounted worthy] Great is the Emphasis [non-Latin text not transcribed] of this word (saith learned Beza) for it gives us to understand that we owe all to the free election of God, who loved us first, and so accepted us for worthy; Rev. 3. 4.

Mk 12:41, also Mk 12:42-44

(1) "mites" Mk 12:42 (b) "more than they all" 2Cor 8:12

Goodly stones. Beautiful stones. Either referring to the large, square, and well-finished stones of which the eastern wall was built, or to the precious stones which might have been used in decorating the temple itself. Mk 13:1.

Gifts. This word properly denotes anything devoted or dedicated to God. Anciently warriors dedicated to their gods the spoils of war--the shields, and helmets, and armour, and garments of those slain in battle. These were suspended in the temples. It would seem that something of this kind had occurred in the temple of Jerusalem, and that the people, to express their gratitude to God, had suspended on the pillars and porches of the temple gifts and offerings. Josephus mentions particularly a golden vine with which Herod the Great had adorned the columns of the temple (Antiq. xiii. 8). See also 2 Mac. v. 16; ix. 16.

(c) "And as some spake" Mt 24:1, Mk 13:1

The account of the destruction of Jerusalem contained in this chapter has been fully considered in Mt 24:1, and following. All that will be necessary here will be an explanation of a few words that did not occur in that chapter.

Commotions. Insurrections. Subjects rising against their rulers.

(g) "be not terrified" Prov 3:25,26

Synagogues, and into prisons. Mk 13:9, Mk 13:10

(i) "into prisons" Acts 4:3, 5:18, 12:4, 16:24, Rev 2:10 (k) "brought before kings" Acts 25:23

Settle it therefore in your hearts. Fix it firmly in your minds--so firmly as to become a settled principle--that you are always to depend on God for aid in all your trials. Mk 13:11.

(m) "not to meditate" Mk 13:11

A mouth. Eloquence, ability to speak as the case may demand. Comp. Ex 4:11.

Gainsay. Speak against. They will not be able to reply to it, or to resist the force of what you shall say.

(n) "not be able" Acts 6:10

A hair of your head perish. This is a proverbial expression, denoting that they should not suffer any essential injury. This was strikingly fulfilled in the fact that in the calamities of Jerusalem there is reason to believe that no Christian suffered. Before those calamities came on the city they had fled to Pella, a city on the east of the Jordan. Mt 24:18.

(r) "But there shall not" Mt 10:30

In your patience. Rather by your perseverance. The word patience here means constancy or perseverance in sustaining afflictions.

Possess ye your souls. Some read here the future instead of the present of the verb rendered possess. The word possess means here to preserve or keep, and the word souls means lives. This passage may be thus translated: By persevering in bearing these trials you will save your lives, or you will be safe; or, by persevering preserve your lives, that is, do not yield to these calamities, but bear up under them, for he that endureth to the end, the same shall be saved. Comp. Mt 24:13.

(s) "In your patience" Rom 5:3, He 10:36, Jas 1:4

All things which are written may be fulfilled. Judgment had been threatened by almost all the prophets against that wicked city. They had spoken of its crimes and threatened its ruin. Once God had destroyed Jerusalem and carried the people to Babylon; but their crimes had been repeated when they returned, and God had again threatened their ruin. Particularly was this very destruction foretold by Daniel, Dan 9:26,27. "And after threescore and two weeks shall Messiah be cut off, but not for himself; and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined." Dan 9:26, Dan 9:27.

(t) "all things which" De 28:25,48, Dan 9:26,27, Zech 11:6, 14:1,2

Shall fall, &c. No less than one million one hundred thousand perished in the siege of Jerusalem.

Shall be led away captive. More than ninety thousand were led into captivity. Mt 24:1, and following.

Shall be trodden down by the Gentiles. Shall be in posses sion of the Gentiles, or be subject to them. The expression also implies that it would be an oppressive subjection, as when a captive in war is trodden down under the feet of the conqueror. Anciently conquerors trod on the necks of those who were subdued by them, Josh 10:24; 2Sam 22:41, Eze 21:29. The bondage of Jerusalem has been long and very oppressive. It was for a long time under the dominion of the Romans, then of the Saracens, and is now of the Turks, and is aptly represented by a captive stretched on the ground whose neck is trodden by the foot of the conqueror.

Until the times of the Gentiles be fulfilled. This passage has been understood very differently by different expositors. Some refer it to the time which the Romans who conquered it had dominion over it, as signifying that they should keep possession of it until a part of the pagans should be converted, when it should be rebuilt. Thus it was rebuilt by the Emperor Adrian. Others suppose that it refers to the end of the world, when all the Gentiles shall be converted, and they shall cease to be Gentiles by becoming Christians, meaning that it should always be desolate. Others, that Christ meant to say that in the times of the millennium, when the gospel should spread universally, he would reign personally on the earth, and that the Jews would return and rebuild Jerusalem and the temple. This is the opinion of the Jews and of many Christians. The meaning of the passage clearly is,

1st. That Jerusalem would be completely destroyed.

2nd. That this would be done by Gentiles--that is, by the Roman armies.

3rd. That this desolation would continue as long as God should judge it proper in a fit manner to express his abhorrence of the crimes of the nation--that is, until the times allotted to them by God for this desolation should be accomplished, without specifying how long that would be, or what would occur to the city after that. It may be rebuilt, and inhabited by converted Jews. Such a thing is possible, and the Jews naturally seek that as their home; but whether this be so or not, the time when the Gentiles, as such, shall have dominion over the city is limited. Like all other cities on the earth, it will yet be brought under the influence of the gospel, and will be inhabited by the true friends of God. Pagan, infidel, anti-Christian dominion shall cease there, and it will be again a place where God will be worshipped in sincerity--a place even then of peculiar interest from the recollection of the events which have occurred there. How long it is to be before this occurs is known only to Him "who hath put the times and seasons in his own power," Acts 1:7.

(w) "until the times of the Gentiles" Rom 11:25

Mt 24:29.

Upon the earth distress of nations. Some have proposed to render the word earth by land, confining it to Judea. It often has this meaning, and there seems some propriety in so using it here. The word translated distress denotes anxiety of mind--such an anxiety as men have when they do not know what to do to free themselves from calamities; and it means here that the calamities would be so great and overwhelming that they would not know what to do to escape. There would be a want of counsel, and deep anxiety at the impending evils.

With perplexity. Rather on account of their perplexity, or the desperate state of their affairs. The Syriac has it, "perplexity or wringing of hands," which is a sign of deep distress and horror.

The sea and the waves roaring. This is not to be understood literally, but as an image of great distress. Probably it is designed to denote that these calamities would come upon them like a deluge. As when in a storm the ocean roars, and wave rolls on wave and dashes against the shore, and each succeeding surge is more violent than the one that preceded it, so would the calamities come upon Judea. They would roll over the whole land, and each wave of trouble would be more violent than the one that preceded it, until the whole country would be desolate. The same image is also used in Is 8:7,8, Rev 18:15.

(x) "Distress of nations" Dan 12:1

Men's hearts failing them. This is an expression denoting the highest terror. The word rendered failing commonly denotes to die, and here it means that the terror would be so great that men would faint and be ready to die in view of the approaching calamities. And if this was true in respect to the judgments about to come upon Judea, how much more so will it be in the day of judgment, when the wicked will be arraigned before the Son of God, and when they shall have before them the prospect of the awful sufferings of hell --the pains and woes which shall continue for ever! It will be no wonder, then, if they call on the rocks and mountains to hide them from the face of God, and if their hearts sink within them at the prospect of eternal suffering.

(y) "powers of heaven" 2Pet 3:10-12

Your redemption draweth nigh. Mt 24:33. This is expressed in the 31st verse thus: "the kingdom of God is nigh at hand"--that is, from that time God will signally build up his kingdom. It shall be fully established when the Jewish policy shall come to an end; when the temple shall be destroyed, and the Jews scattered abroad. Then the power of the Jews shall be at an end; they shall no longer be able to persecute you, and you shall be completely delivered from all these trials and calamities in Judea.

(a) "your redemption draweth nigh" Rom 8:23

Lest at any time your hearts be overcharged, &c. The meaning of this verse is, "Be continually expecting these things. Do not forget them, and do not be secure and satisfied with this life and the good things which it furnishes. Do not suffer yourselves to be drawn into the fashions of the world; to be conformed to its customs; to partake of its feasts and revelry; and so these calamities shall come upon you when you least expect them." And from this we may learn--what alas! we may from the lives of many professing Christians --that there is need of cautioning the disciples of Jesus now that they do not indulge in the festivities of this life, and forget that they are to die and come to judgment. How many, alas! who bear the Christian name, have forgotten this caution of the Saviour, and live as if their lives were secure; as if they feared not death; as if there were no heaven and no judgment! Christians should feel that they are soon to die, and that their portion is not in this life; and, feeling this, they should be looking for and hasting unto the coming of the day of God.

Overcharged. Literally, be made heavy, as is the case with those who have eaten and drunken too much.

Surfeiting. Excessive eating and drinking, so as to oppress the body; indulgence in the pleasures of the table. This word does not include intoxication, but merely indulgence in food and drink, though the food and drink should be in themselves lawful.

Drunkenness. Intoxication, intemperance in drinking. The ancients were not acquainted with the poison that we chiefly use on which to become drunk. They had no distilled spirits. They became intoxicated on wine, and strong drink made of a mixture of dates, honey, &c. All nations have contrived some way to become intoxicated--to bring in folly, and disease, and poverty, and death, by drunkenness; and in nothing is the depravity of men more manifest than in thus endeavouring to hasten the ravages of crime and death.

As a snare. In Matthew and Mark Jesus compares the suddenness with which these calamities would come to the deluge coming in the days of Noah. Here he likens it to a snare. Birds are caught by a snare or net. It is sprung on them quickly, and when they are not expecting it. So, says he, shall these troubles come upon Judea. The figure is often used to denote the suddenness of calamities, Ps 69:22, Rev 11:9, Ps 124:7, Is 24:17.

(f) "For as a snare" 1Thes 5:2, 2Pet 3:10, Rev 16:15

To stand before the Son of man. These approaching calamities are represented as the coming of the Son of man to judge Jerusalem for its crimes. Its inhabitants were so wicked that they were not worthy to stand before him and would be condemned, and the city would be overthrown. To stand before him here denotes approbation, acquittal, favour, and is equivalent to saying that they would be free from these calamities, while they should come upon others. Rom 14:4, Ps 1:5, 130:3, Rev 6:17. Perhaps, also, there is a reference here to the day of judgment. Mt 24:1, and following.

(g) "Watch ye" Mt 25:13 (h) "accounted" Lk 20:35 (i) "to stand" Ps 1:5 (k) "before the Son of man" Jude 1:24

Mt 21:17

Came early in the morning. He returned early from the Mount Of Olives, and taught in the temple. Our Saviour did not waste his mornings in idleness or sleep. He rose early and repaired to the temple. The people, also, flocked to the sanctuary to hear him. This example is at once an encouragement to early rising and to the early worship of God. It is a reproof of those who spend the part of the day best fitted for devotion in unnecessary sleep; and it shows the propriety, where it can be done, of assembling early in the morning for prayer and the worship of God. Early prayer-meetings have the countenance of the Saviour, and will be found to be eminently conducive to the promotion of religion. The whole example of Jesus goes to show the importance of beginning the day with God, and of lifting up the heart to him for direction, for the supply of our wants, and for preservation from temptation, before the mind is engrossed by the cares, and distracted by the perplexities, and led away by the temptations of this life. Commencing the day with God is like arresting evil at the fountain; prayer at any other time, without this, is an attempt to arrest it when it has swollen to a stream and rolls on like a torrent. Let the day be begun with God, and the work of piety is easy. Let the world have the ascendancy in the morning, and it will be likely to have it also at noonday and at evening.

[Until the times of the Gentiles be fulfilled.] "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled": and what then? in what sense is this word until to be understood? Let every one have his conjecture, and let me be allowed mine. I am well assured our Saviour is discoursing about the fall and overthrow of Jerusalem; but I doubt, whether he touches upon the restoration of it: nor can I see any great reason to affirm, that the times of the Gentiles will be fulfilled before the end of the world itself. But as to this controversy, I shall not at present meddle with it. And yet, in the mean time, I cannot but wonder that the disciples, having so plainly heard these things from the mouth of their master, what concerned the destruction both of the place and nation, should be so quickly asking, "Lord, wilt thou at this time restore the kingdom to Israel?" Nor do I less wonder to find the learned Beza expounding the very following verse after this manner: "Then shall there be the signs in the sun, &c.; that is, after those times are fulfilled, which were allotted for the salvation of the Gentiles, and vengeance upon the Jews, concerning which St. Paul discourses copiously." Romans 11:25, &c: when, indeed, nothing could be said clearer for the confutation of that exposition, than that of verse 32; "Verily, I say unto you, This generation shall not pass away till all be fulfilled." It is strange this should be no more observed, as it ought to have been, by himself and divers others, when, in truth, these very words are as a gnomon to the whole chapter. All the other passages of the chapter fall in with Matthew 24 and Mark 13, where we have placed those notes that were proper; and shall repeat nothing here. Which method I have taken in several places in this evangelist, where he relates passages that have been related before, and which I have had occasion to handle as I met with them.

At the door of the temple, through which all the people passed in and out, who came up three times a year at the solemn feasts, to worship Almighty God in his own house, there was a chest set, (like the poor man's box in some of our churches,) into which all persons cast their free-will offerings and oblations, which were employed either for the use of the poor, or for the service of the temple; and what was thus given, our Saviour calls an offering to God, verse 4. These of their abundance have cast in unto the offerings of God.

Thence learn, that what we rightly give to the relief of the poor, or for the service and towards the support of God's public worship, is consecrated to God, and as such is accepted of him, and ought to be esteemed by us.

Observe, 2. With what pleasure and satisfaction our Saviour sets himself to view those offerings, He beheld the rich men casting their gifts into the treasury.

Thence note, that our Saviour sets himself to view those offerings, He beheld the rich men casting their gifts into the treasury.

Thence note, that our Saviour sees with pleasure, and beholds with delight, whatever we have hearts to give unto him; whether for the relief of his members, or for the support of his service. Oh blessed Saviour, while now thou sits at thy Father's right hand in glory, thou sees every hand that is stretched forth to the relief of thy poor members here on earth.

Verse 2, But a certain poor widow cast in two mites. Several circumstances relating both to the person and the action are here observable: as 1. The person that offered was a widow: the married woman is under the careful provision of her husband; if she spends, he earns; but the widow has no hands but her own to work for her.

Observe, 2. She was a poor widow; poverty added to the sorrow of her widowhood, she had no rich jointure to live upon; it is some alleviation of the sorrow that attends widowhood, when the hand is left full, though the bed be left empty: this widow was needy and desolate, but yet gives; some in her circumstances would have looked upon themselves as having a right to receive what was given by others, rather than give anything themselves.

Observe, 3. Her bounty and munificence in giving; her two mites are proclaimed by Christ to be more than all the rich men's talents: more in respect to the mind and affection of the giver: more with respect to the proportion of the gift; a mite to her being more than pounds to others. Pounds were little to them; two mites were all to her, she leaves herself nothing; so that the poor woman gave not only more than any of them all, but more than they all. Christ's eye looked at once into the bottom of her purse, and into the bottom of her heart, and judged of the offering, rather by the mind of the giver than by the value of the gift.

From this instance we learn,

1. That the poorer, yea the poorest sort of people, are not exempted from good works; but even they must and ought to exercise charity according to their ability. This poor widow, that had not a pound, no, not a penny, presents God with a farthing.

2. That in all works of pious charity which we perform, God looks at the heart, the will, and the affection of the giver, more than at the largeness and liberality of the gift. It is not said, the Lord loves a liberal giver, but a cheerful giver; He accepteth the gift according to what a man hath, and not according to what he hath not.

Oh, our God! The poorest of us thy servants have our two mites also, a soul and a body; persuade and enable us to offer them both unto thee: though they are thine already, yet thou wilt graciously accept them: and oh how happy shall we be in thy acceptation!

Our blessed Saviour being now ready to depart from the temple, nevermore after this entering into it, and his disciples showing him, with wonder and admiration, the magnificent structures and buildings thereof, apprehending that in regard of its invincible strength it could not be destroyed; not considering, that sin will undermine and blow up the most magnificent and famous structures; for sin brings cities and kingdoms, as well as particular persons, to their end. Not one stone, says Christ, shall be left upon another; which threatening was exactly fulfilled after Christ's death, when Titus the Roman emperor destroyed the city, burnt the temple and Turnus Rufus, the general of his army, ploughed up the very foundation on which the temple stood; thus was the threatening of God fulfilled, Zion shall be ploughed as a field, and Jerusalem shall become an heap. Jer 26:18

Learn hence,

1. That sin has laid the foundation of ruin in the most flourishing cities and kingdoms; Jerusalem, the glory of the world, is here by sin threatened to be made a desolation.

2. That the threatenings of God are to be feared, and shall be fulfilled, whatever appearing improbabilities there may be to the contrary. 'Tis neither the temple's strength nor beauty that can oppose or withstand God's power.

A double question is here propounded to our Savior: namely, when the destruction of Jerusalem should be, and what would be the signs of it?

From whence learn, what an itching curiosity there is in the best of men, to know futurities, and to understand things that shall come to pass hereafter; and when that hereafter will come to pass. O how happy were it if we were as forward to obey the declaration of God's revealed will, as we are to pry into the hidden counsels of his secret will: Tell us, say the disciples, when shall these things be?

Observe here, Christ does not gratify his disciples' curiosity, but acquaints them with their present duty; namely, to watch against deceivers and seducers, who should have the impudence to affirm themselves to be Christs, saying, I am Christ: some Christs personal, or the Messiah; others Christs doctrinal, affirming their erroneous opinions to be Christ's mind and doctrine: Take heed that ye be not deceived, for many shall come in my name, saying, I am Christ.

Observe farther, the signs which our Saviour gives of Jerusalem's approaching destruction, namely, the many broils and commotions, the civil disorders and dissensions, that should be found among the Jews immediately before: Ye shall hear of wars and commotions, and see fearful sights, and great signs from heaven. Josephus declares, that there appeared in the air chariots and horsemen skirmishing, and that a blazing star in fashion of a sword hung over the city for a year together.

Hence learn, that war, pestilence, and famine, are judgments and calamities inflicted by God upon a sinful people for their contempt of Christ and gospel grace. Ye shall hear of war, famine, and pestilence.

Our Saviour here goes on in giving farther signs of Jerusalem's destruction.

He declares, 1. The sharp persecution that should fall upon the apostles themselves, They shall lay their hands on you, and persecute you.

Learn hence, that the keenest and sharpest edge of persecution, is usually turned upon the ambassadors of Christ, and falls heaviest on the ministers of God.

He acquaints them, 2. That for preaching his holy doctrine, they should be brought before kings and rulers; but advises them not to be anxiously thoughtful, or exceedingly solicitous what they should say, for it should be suggested to them by the Holy Ghost, what they should say in that hour.

Learn thence, that though the truth of Christ may be opposed, yet the defenders of it shall never be ashamed; for rather than they shall want a tongue to plead for it, God himself will prompt them by his Holy Spirit, and suggest such arguments to them, as all their enemies shall not be able to gainsay. I will give you a mouth and wisdom.

Observe, 3. How he describes the bitter enmity of the world against the preachers of the gospel, to be such as would overcome and extinguish even the natural affection of nearest relations. Ye shall be betrayed both by parents and brethren. Grace teaches us to lay down our lives for the brethren; but corruption in general, and enmity to the gospel in particular, will put brother upon taking away the life of brother, and cause parents to hate and persecute their own bowels.

Observe lastly. Our Saviour's admonition, In your patience possess ye your souls. There are three degrees of Christian patience: the first consists in a silent submission to God's will; the second, in a thankful acceptation of God's fatherly rod; the third, in serious cheerfulness under sorrowful dispensation, rejoicing in tribulation, and counting it all joy when we fall into divers temptations: by this patience we possess our souls; as faith gives us the possession of Christ, so patience gives us the possession of ourselves: an impatient man is not in his own hand; for what title soever we have to our own souls, we have no possession of them without patience. In your patience possess ye your souls.

The sense is this: "As soon as ye shall see the Roman army appear before the city of Jerusalem, (called by St. Matthew and St. Mark, The abomination of desolation, that is, the army which is such an abomination to you, and the occasion of such desolation wherever it goes,) then let every one that values his own safety fly as far and as fast as he can, as Lot fled from the flames of Sodom: and be glad, if by flight he can save his life, though he lose all besides."

Learn thence, that when Almighty God ia pouring forth his fury upon a sinful people, it is both a lawful and necessary duty, by flight to endeavor to shelter ourselves from the approaching calamity and desolation: When ye see Jerusalem compassed with armies, flee to the mountains.

Observe farther, the dreadful relation that our Saviour here gives of those desolating calamities which were coming upon Jerusalem, partly from the Romans army without, and partly from the seditions and factions of the zealots within, who committed such outrages and slaughters, that there were no less than eleven hundred thousand Jews slain, and ninety-seven thousand taken prisoners. They that bought our Saviour for thirty pence, were now themselves sold thirty for a penny. Now did the temple itself become a sacrifice, a whole burnt-offering, and was consumed to ashes.

Observe lastly, what encouragement Christ gives to all his faithful disciples and followers: he bids them look up, and lift up their heads, when these calamities came upon others; look up with confidence and joy, for your redemption, salvation, and deliverance, then approaches. God had a remnant, which he designed should survive that destruction, to be a holy seed; these are called upon to look up with cheerfulness and joy, when the hearts of others were failing them for fear. And thus shall it be at the general day of judgment, (of which Jerusalem's visitation was a type.)

Lord, how will the glory and terror of that day dazzle the eyes, and terrify the hearts, of all the enemies of Christ; but delight the eyes and rejoice the hearts of all that love and fear him, that serve and obey him: then may the friends of Christ look up, and lift up their heads, for their full redemption draweth nigh.

In these words our Saviour declares the certainty of his coming to visit Jerusalem for all her barbarous and bloody cruelty towards himself, his prophets, and apostles; he is pleased to set forth this by the similitude of the fig-tree, whose beginning to bud declares the summer at hand; thus our Saviour tells them, that when they should see the fore-mentioned signs, they might conclude the destruction of their city and temple to be near at hand; and accordingly some of that generation, then living, did see these predictions fulfilled.

Learn, that God is no less punctual in the execution of his threatenings upon incorrigible sinners, than he is faithful in the performance of his promises towards his own people: the truth and veracity of God is as much concerned to execute his threatenings, as it is to fulfill his promises.

Here our Lord cautions his disciples against such a distemper and indisposition of mind, as may render them unfit and unready for his coming and appearance; and to take heed of two dangerous sins, namely, voluptousness and earthly-mindedness, which above any other sins will indispose us for the duty of watchfulness. There is a three-fold reason why our Saviour forewarns us of these sins, with reference to the day of judgment;

1. Because there are certain prognostics of the day of judgment approaching; As it was in the days of Noah, so shall the coming of the Son of man be.

2. Because there are certain prognostics of the day of judgment approaching, they do not only foretell, but hasten the coming of Christ, to see the world drowned in voluptousness and earthly-mindedness, in security and sensuality, is not only a sign to foretell, but a sin that hastens judgment, and pulls down vengeance upon a wicked world.

3. Christ bids us beware of these sins with reference to the day of judgment, because these sins are derisoria judicia, they beget in men a profane spirit of scoffing and deriding at the notices of Christ's appearing to judgment. In the last days there shall come scoffers, walking after their own lusts, and saying, Where is the promise of his coming? 2Pe 3:3,4

Our Saviour having thus warned them of these sins, he next exhorts them to watchfulness; Watch ye, therefore, for as a snare that day will come upon you; that is, very suddenly, and very unexpectedly: a snare has a threefold property, to catch suddenly, to hold sure, to destroy certainly. Our Lord's coming to Jerusalem was very unexpected, and his coming to us by death and judgment will steal upon us if we are not watchful.

Watch ye then, for our Lord will come; at what hour he will come cannot certainly be known; there is no time in which we can promise or assure ourselves, that our Lord will not come; the time of our whole life is little enough to prepare for his coming. Our preparation for, will be no acceleration or hastening of, our Lord's coming. And oh, how dreadful will his coming be, if we be found off our watch, and altogether unready for his appearance: appear we must in judgment, but shall not be able to stand in the judgment; see Christ we shall as a judge, but not behold him as a redeemer.

Our Lord had exhorted his disciples in the foregoing verses to diligence and prayer; here he sets an example of both before them. Busying himself in God's service all the day, and at night spending much time in prayer; in the day-time he was in the temple preaching, in the evening he was on the Mount of Olives praying.

Lord, what an example of indefatigable zeal and diligence hast thou set before thy ministers and members! Oh that when our Master comes, we may be found working, our people watching, and both they and we waiting for the joyful coming of our Lord and Saviour! Amen.

The Sermon, or exposition of the Gospell.

IN this dayes Gospel,The effect of the Gospel▪ and the cause why it was written. Christ our Lord shew eth vs what shalbe the estate, and conditiō of the world, whē all things draw to an end: Wherby we may know when the great and horrible day shall appeare (in the which Christ our Lord hym selfe shall come openly to Iudgement) that no mā nede to wauer, or doubt of ye matter. For he sheweth playnly the signes that shal be sene in the last age, and shal go before the last day, as tokens therof: because it cānot be chosen, but yt soSignes be fore y• last day proued by humane reasō, groū ded vpon a certayne truth. straūge, yea & that the last chaūge of the whole world should be declared by many and great tokēs, seyng that much lesse alterations of countreys and natiōs haue ben signified by signes and wonders goyng before. Bycause this prefēt Gospell hath ben before tyme sufficiently declared, so that now it is well knowen vnto all men: I mynde not to shew the doctrine that therof may be gathered, but after an other maner and fashion to handle it, to the glory of God & our consolation. For therfore is it put in writtyng, and made manifest by preachyng, that it may serue to our cōfort, and to the encrease of fayth and hope in vs,Rom. 15. 4 which professe Christ, and beleue in hym: notwithstandyng there is good cause why it may be a terror vnto the other sort of mē, I meane the wicked vnbeleuers, whose destruction these signes do portend: Who in dede are nothyng moued with them at all, but with security of mynde do contemne them.

Therfore (commendyng them to our God, & theyr Iudge which shall come and reward them, accordyng to theyr desertes, that by experiēce they may alwayes feele yt, which now they neither beleue nor regard) in handlyng the Gosspell, we wil haue litle consideration of them, but wil make it frutfull vnto our selues, lest we should suffer it in vayne to be put in writyng, and should leese the frute & commodity thereof. Which if we consider well, we shall perceiue that it contayneth matter very comfortable and ioyfull, seruyng much for our commodity. Which consolation and comfort is very nedeful for vs, seyng the signes of them selues are very terrible and (as I may say) horrible to behold.

Moreouer, Christiās as they are at other tymes fearefull enough, & of base courage, so whē they see the indignatiō and wrath of God towardes mākind, the waggyng of a leafe is able to make them amased,Example hereof are the inhabitantes of Hierus[illegible: 1+ letters] ▪ before whose destruction God sent most horrible tokens thereof. Whereof som they re garded not▪ some they enterpreted to signifie victory ouer theyr enemies cōtrary to the true meanyng of them, and of God which sent them▪ and contrary to the expresse wordes of our Sauiour which before had foretold them. and almost dead for feare: cōtrarywise the wicked are more secure and hard harted, and are moued with no signes, be they neuer so great and horrible. Therfore this thyng seemeth not to fall out indifferently, and as reason would: for they which chiefly should be afrayd, whom God by his signes doth terrible threaten, they (I say) haue hartes of horne, stone, and yron, so that they regarde them as thoughe they dyd nothyng appertayne vnto them, what soeuer wrath of God was to come, & beyng euen now at hand,Luke. 14. 43 they do forewarne & shewe. ContrarywiseThe faithful haue no more cause to feare the signes of y• last day, the Noe had, when the flud came▪ or Lot at y• destruction of [illegible: 1+ letters]odome & Go[illegible: 1+ letters]orra which s[illegible: 1+ letters] company of them that then were preserued, is a signe of the little flock which goeth by the narrow gate. they which ought not to bee moued, but rather reioyce when they see these signes and tokens, as vnto them they do not portend any wrath or displeasure of God, but fauour & consolation, they (I say) feare more thē nedeth, and can scarsely lift vp theyr harts to cōceaue such swete and comfortable cogitations as thereby occasion is offered.

Now to come to my matter, there are two thyngs chiefly to be noted in this Gospell: The one is, that our Sauiour reckoneth the signes in order which go before the last day, which being fulfilled,Math. 14. we may know for a certainty that the day is euen hard at hand. The other note is, that he sayth those signes shalbe a consolation and a comfort to hys Christian children, so that therby they may be moued to looke for hys commyng with a mery and cherefull countenance. The first signe (sayth he) shall appeare from heauen in the sunne, y• moone, and the starres: that is to say (as Mathew doth expoūd it:) The sunne shalbe darkened, and the Math. 24. 29. moone shall not geue her light, and the starres shall fall from heauen. &c. Moreouer vpon the earth the people shalbe at theyr wittes end thorow dispayre, & shalbe in such perplexitye, that they shall not know whether to go, or where to abyde, their hartes shall fayle thē for feare of those thynges, which are like to come vpon them.

Agayne, signes shalbe seene in the Sea, & in the Waters, so that all creatures, and the powers of heauen shall moue: there shalbe such an alteration, that the world shall seeme by and by to haue an end, and the last day shall seeme hard at hand. Here I will not greatly contend with any mā, but will leaue it to the consideration of my Christian brethrē, whether the signes in ye sunne, the moone, and the starres be already fulfilled, or not. But this is my belefe & most certaine hope, that the greater part of them haue bene already sene, and that many other are not here after to bee looked for. For if we will beleue, there hath bene sene euen in our time aboundantly both many and great Eclipses or darkenyngs of the sunne and mone within few yeares together, one after an other, besides diuers in one yeare: the lyke we haue not read to haue appeared at any time before since the begyn nyng of the world. But he that will not beleue the word of God, will not beleue y• signes, nor take them for signes, but will cōtemne them, and tread them vnder hys foote, yea although ye sunne should be dayly darkned before his eyes, & the starres should fall by heapes from heauen. Although Astronomers say that such darkenynges of the sunne and moone happen by y• course of nature (which some of them can tel of before hand) yet they deny not, but they signifie some terrible thyng to happen on the earth, especially seyng there be so many, & all most euery yeare.

Besides this, contrary to the course of nature, many signes haue bene sene in the Heauens, many Sunnes at one time, many Raynebowes, many terrible blasyng Starres, fyres in the ayre like dartes and swordes, and diuers other prodigious sygnes, which if they should be written, would fill a whole volume: but all are forgotten, if they be not dayly before our eyes, and assone as they are past, we liue securely as though no such thyng had euer happened at any tyme: yea rather the oftener they happen, so much the lesse we regard them. For we take thē for customable thynges, thinkyng with our selues that of necessitye they must so come to passe, makyng no more accountes of them afterwardes. And true it is, that of necessity they must so come to passe, otherwise they should be tokens in vayne, and the world should not bee so soone destroyed, if it beyng moued therby, should beleue the Gospell. For it might (turnyng to God by repentaunce) auoyde, or turne away his wrath▪ or at the least prolong it for a tyme. But alas, this is rather the chief care of the world, by continuyng in wickednes, & most obstinatly heapyng sinne, to hastē Gods wrath, and spedely to procure[illegible: 1+ letters]hys owne destruction. Thus much as concernyng the signes in the Sunne, the Moone, and the Starres.

Now as touchyng the signes in the Sea, and the Waters, I commit them in like maner to the Iudgement of my Christian brethren: Whether they be fulfilled al ready or no. Old men testify, that no man aliue is able to remember so great tempestes, windes, and floudes as haue happened within these few yeares. Some floudes haue drowned whole countreys, such haue happened of late about Rome, and in the lower Germany: besides the earth quakes which we haue heard of, but I let them passe. By these thynges it semeth that such is now the condition of the world, that nothing shall continue any longer in hys old estate, but all things shall quickly be turned vpsidedowne, and fall to decay. And also this we see come to passe by many examples, that many are so troubled and vexed, that for very anguishe of mynde they dispayre. Which thyng may be vnderstanded both bodely and spiritually, but especially spiritually. For we haue heard of many before tyme, and yet dayly heare of mo, whom the deuill so troubleth and vexeth by temptations and desperation, that for the greatnes of the grief and anguish, they lay hand vpon them selues, & procure their owne death: so that we see all the signes forespokē by our Sauiour Christ, haue happened in all the world. And although all thynges be not fully cōplished and ended, yet we can not deny, but that the greater part of them is already fulfilled, especially so many happenyng together one after an other. Therfore litle or nothyng hereafter is to be looked for besides the end of all thyngs, which signes are therfore forespoken, to put vs out of doubt, and that we should not thinke they happen without a cause by chaūce or fortune, rather thē to signifie some notable thyng to come. But they are in dede all of them terrible signes, threatening vnto the world cruell euēts, although it do not feele them, nor care for them. But true Christians do both see them, and marke them well, & are therby terrified much more then nedes, seyng they are not sent to their destruction, but rather to their consolation: & therfore they ought with ioy & gladnes to behold & cōsider them, and not be discouraged, although the firmament appeare lamentable vnto the beholders, the Sunne, the Moone, the Starres and all the heauen beyng darkened.

The Sunne, although he be couered with a thicke and blacke cloude, although he leese his light, neuerthelesse he goeth forwardes in hys course, he is no worse then he was before, he remaineth the same Sunne still, and shineth as he dyd before, sauyng that he lowreth for a time in token of destruction to wicked men: in lyke mader ye residue, as the Moone and the Starres, in that they seeme terrible to behold, it is no harme vnto them selues: For they are no tokens vnto them selues, but vnto the wicked world, of whō they are contēned. After the same sort, whereas mē are troubled and vexed, hauyng a timerous & fearefull consciēce, it is in dede a terrible signe, but not vnto thee or thē which suffer this, if they be Christians: onely it signifieth destruction to the wicked, and despisers therof, which do not suffer it, but neglect it: For the sufferers are preserued neuerthelesse, and take no harme therby, although they go vp and downe with a pensiue mynde; in token of destruction to the wicked, and vngodly persons. Euen as Esay went naked, and without shooes, and Ieremy caryed a chayne about hys necke for a signe of misery and calamity to the Egyptians, and Philistines, and yet no harme happened vnto either of them. For Ieremy remayned out of bondage▪ & thraldome, and in as much liberty, as he was before, and Esay notwithstādyng hys▪ nakednes, kept still hys garmentes: So they which kepyng vnto them a good cōscience, do cary about them these tokens, shalbe without harme, and voyde of of all daunger, onely they declare vnto other, what shortly after shalbe their estate and condicion.

For although they bee euill signes, yet they bryng no euill to them that cary them. Otherwise, he that hath the execution of condemned persons, would not cary the sword, or the axe, neither durst any mā cary a weapon: But thou which art a mansleaer and murderer take thou hede to thy selfe, for thou art lyke to go to the pot when the officer draweth foorth his sword. In lyke maner the fire, the gibbet, the halter, ye gallowes hurte not them selues, but bryng destructiō to theeues and robbers which haue committed haynous offences: So before the last day there must be many men, whom the deuill troubleth and vexeth with greuous temptations, and so oppresseth them with anguish, that they cā not tel which way to turne them, or where to abide. Of which sort of men Gerson of Paris, and certain confessors haue written many thynges, especially in Monasteries. We haue had experience of them in whom hath ben tender and fearefull consciences. But let hym so vexe and terrify men, he shal not hurt them, if they be not such as God hath determined to terrify and condemne, as the wicked and the vngodly: but rather such as are fearefull, & tender of mynde, and would gladly receiue comfort, and turne vnto God, and can finde no comfort or relief, vntil God himselfe haue deliuered them out of the misery of their afflicted consciēce, and haue cōforted them by hys word. Onely feare thou, & take hede, which beyng secure and mery, cōtemnest all thinges, wherby God threateneth thy destruction. Unto these signes, that appertayneth where hee sayth: Mens hartes shall fayle them for feare, and for lookyng for those thynges which shall happen vnto the whole world: that is to say, many shal be troubled in their myndes, that they shall go like mē amased, and as though they dyd presently feele the daunger that they see hāgeth ouer their heades, for feare: Wherof they are so vexed, that the greatnes of the grief, and anguish of mynde causeth thē to consume and pine away: Euen as sorow vseth to wast mans life, euen as a priuye consumptiō doth eate, or sucke the marow out of y• bones (as the wise mā wytnessethProu. 17. 22. in his Prouerbes.) These men must feele these signes, not as tokens vnto them selues, but vnto them which are more worthy to feele them. But bicause thou doest contemne them, at length thou shalt feele more greuously, not signes, but those thynges which therby are signified, that is to say, euerlastyng terrour, feare, sorow, and hell fire. For if iust men suffer and feele these things in the earth for a tyme: What shall we say will become of them for whose sakes they are sent, and whose destruction God thereby doth threaten? Notwithstādyng they esteme thē no more then the paryng of theyr nayles: But are dayly worse and worse, vntill experience (alas to late) doth teach them. What folye and madnes was in their brayne, when they gaue them selues to all pleasure and voluptuousnes, to all kynd of worldly ioy and pastyme? Whiles iust men were vexed with great sorow & anguish of mynde, consideryng the great & horrible plagues which God hath prepared for all disobedient, stubburne and stifnecked infidels and Antichristes. It is a very hard thyng to behold many so terrible and so horrible signes, which with no small feare shal amase the mindes of many (as Christ here sayth) and fil them with such sorow, and heauynes, that they shall seeme to be voyde of all consolation and comfort to those that see them. But if thou be a Christian, do thou not looke either vppon the externall signes of heauen, or the earth, neither vpon that which yu feelest thy selfe: but looke yu vpon the necessity, both of thy selfe & of the whole world, vnto whō God (as his vnfallible word doth testify) hath ap pointed such thinges. Except that day shuld come at y• length, I had rather I had neuer bene borne.

For let vs consider what is now the estate and cōdition of the world, & how it dealeth with vs, and with the Gospell of our Sauiour Christ, most cruelly persecutyng the Preachers therof, by mē that are driuen headlong throughReade that discouery of the Spa nish Inqui sitiō for the further declaration of these wordes. the deuill, to deuise dayly mischieuous and vntollerable tormentes for the same purpose. They most wickedly cōtemne and despise the Gospell, they scoffe at it, they speake spitefull and blasphemous wordes against it, most sclaunderously, endeueryng therby all that they may, to deface the faythfull seruaūtes of Iesus our Sauiour.

So vnthankefull is the world for the Gospell, such deadly & poysoned hate doth it beare towards Gods ministers, beyng more madGene. 4. 8. [illegible: 1+ letters]e. [illegible: 1+ letters]7. 41. Exod. 1. 15 1. Sam. 19 11. and. 1. Reg. 18. 13. and. 19. 2. & wood against thē, thē euer was Cain agaynst Abell: then Esa[illegible: 1+ letters] against Iacob: thē Pharao against y• Israelites: thē Saul agaynst Dauid, then Iesabell against the true Prophetes, then Herode agaynst theMath. 2. 16 Innocentes: finally then the deuilish Scribes and Phariseys agaynst Christ our Sauiour. Agayne on the other side, there is an infinite number of wicked mē, as Idolaters, prophaners of the Sabboth by seruyng theyr owne couetous & censual lustes, in stede of God, vayne swearers, drunkardes, rebels, robbers, & spoylers one of an other, adulterers, deceyuers, lyers, false witnes bearers, cursed speakèrs, voluptuous men and wemē, slaunderers, malicious, enuious, couetous, ambitious, and periured persōs: so that there can scarce be sene in all the world one token of discipline, reuerēce, feare, good maners, or punishment of malefactours.

Princes seeke theyr owne honour, more then ye honour of God, and theyr own profite, more then the profite of y• cōmō weale. They make bloudy battailes for small trespasses agaynst thē selues, not passing for many haynous offēces cōmitted against God. Through ambition they picke quarels and wage war to enlarge theyr owneGod[illegible: 1+ letters] king [illegible: 1+ letters]oure as it [illegible: 1+ letters] takē for the whole world, can [illegible: 1+ letters]t be enlarged, but [illegible: 1+ letters]s it is taken for the congregation of the Christians when hys worde is truly preached, so it may and is dayly enlarged. kyngdomes, hauyng no regarde to enlarge the kyngdome of God.

Subiectes (beyng destitute of good officers, and Preachers of Gods word) lyke mad men bere[illegible: 1+ letters]t of theyr wyttes, rebell agaynst their Prince: They regarde not their lawes, but either wilfully and openly breake them, or elles seeke meanes to delude them, to the satisfiyng of their owne wicked lustes. Priuate men kepe no good lawes, but by compultion: Officers see no lawes kept, but in respect of their owne cōmoditie, & to that end many tymes they purposely breake good lawes: for bribes or for frendship, oppresse the poore, and defeate them of theyr right, either by false Iudgement, or by delayes, & such other crafty conueances. Lawyers encorrage their cliētes (aswell him that hath the false, as hym that hath y• good cause) to go forwardes with the law, vntill theyr money be spente, and then they send them home to agree amōgest theyr neighbours. Clientes (such are their couetous and malicious myndes) some to enrich them selues, wil wrongfully by processe of law chalēge other mens goods: some to vexe & trouble other men, will by sutes in the law vndoe both them selues, and their neighbours. Rich men neglect the poore, and suffer them to perish for hunger. Poore men (a great nūber of them) are idle loyterers, & will rather by pryggyng and such like meanes shift for thē selues, then by honest labour get their liuing. Old mē in all kind of lewdnes, are an example to the youth. Young men and maydes take an example of the most part which is wicked, rather then of the lesser part which is godly. Pa rents and masters do not instruct their children and seruauntes in the true fayth, feare, and woorshyp of God. They seeke the bodely health, and worldly profite of their Children, but theyr soule health and heauenly profite they regard not at all. Childrē and seruaūtes that are godly instructed, despise theyr teachers, and folow the deuilish entisementes of theyr lewd companions.

Ecclesiastical persons that are in authoritie, seke more the maintenaunce of their owne honour and estimation, then the furtherance of the Gospel. They seke not the encrease of godly preachers in their Diocesses, nor the reformatiō of such as are idle, and vngodly: yea they suffer theyr owne families at home to be full of dissolutnes, much more their Dioces abroad. They admit into the ministery all maner lewd & vnlearned persons: They able not vnto one onely, but vnto many benefices, those that are both vnable, & vnwillyng to discharge one, or to take any paynes at all in the vineyard of God: yea many boyes that are neither Ministers, nor fit to enter into the Ministery. Priuate Ministers are some of them, idle loyterers, domme dogges, hyrelynges which suffer the wolfe to deuoure their flocke, feeders of thē selues, and not of Christes sheepe committed to their charge. Other some (takyng vppon them to be Preachers, not so much inwardly as outwardly called therunto) in preachyng the Gospell, preach them selues, and not Christ, as mē not endued with the spirit of God (which without parciality reproueth all the world of sinne, rightuousnes and Iudgement) they rebuke some of lower sorte, and flatter such as are able to do them a pleasure. They preache many times sound doctrine, but by their wicked lyuyng they bryng it in contempt, and are therby cause of more offences, thē if they had spoken nothyng at all. They speake many tymes of them selues, and not that which they haue heard in the Prophetes and Euangelistes, and writtynges of the Apostles, but their owne fantasies. They do not glorifie Christ, but thē selues: For they take not that which is Christes, but that which is their own, & declare that vnto the people. The most part of the people heare not the word of God at all, but either absēt thē selues from y• Church, or els sodenly departe, before they haue heard the Scriptures read, or any part therof expounded. Generally all sortes of men, the more they are instructed by the word of God, the worse they are, & cā not abide in any case to be reprehended and rebuked for their wickednes.

So is the word of God, & hys law troade vnderfoote of all degrees, and ye true preachers therof receaue no other reward of mē, but scoffes, and mockes, and deuilish hatred, which is very greuous to good Christians, and pearceth the hart lyke a sword. Ought we not therfore to pray day & night, & cry vnto Christ our Lord, that now at the length he will vse hys seueritie, and suffer all thynges to come to ruine, that such detestable wickednes may haue an end, and that all occasion of offence, all snares and stoomblyng blockes,1. Cor. 15. 19. may be quite taken away? For except at length we should be preserued from these thynges, we were of all men that euer were borne most miserable. For we must not so much consider the harme & destruction of the world, nor the misery of y• wicked worldlynges, but how great a grief it is to vs, & to all Christiās to seé God hym selfe & hys word contemned, reproued, & blasphemed, and hys preachers most spitefully hadeled, iniuriously trode vnder foote, and most cruelly tormented in the world: all preaching, crying out agaynst wickednes, rebukes, admonitions, and threatnynges are allmost vnprofitable, & in vayne.

Therfore y• beholdyng of these signes aforesayd, ought much to reioyce vs, as by the which almighty GOD declareth, to our great comfort, that he will fight shortly with the world, and will deliuer vs out of all our miseries and calamityes. Therefore it is our part, not onely with ioye t[illegible: 1+ letters] looke for this day of saluation, but also with feruent desire, and earnest request to desire it of Christ our Lord, saying after this sorte: Thou Lord hast promised to vs this day of redemption, therfore ifApoc. 22▪ 20. it be thy pleasure let it come quickly, and make an end of our miseries in this life, and for euer world without end. As touching our miseries in this life, we may take an example of the most deuilish Pa [illegible: 1+ letters]istes, the deadly enemyes of God and vs: how couragious they are, how they triumphe and leape for ioy, as oftē as there appeareth vn to them neuer so litle hope to oppresse the Gospell and vs with it.

With what exclamations and earnest requestes, dyd they desyre the commyng of Caesar the Emperour into Germany, to destroy the Lutherianes (as they terme vs) & to establish agayne their tyran[illegible: 1+ letters]icall power? What daunsyng, leapyng and triumphes dyd they prepare agaynst hys commyng? Bragges aboue measure, reioysing, singyng, laughyng, leapyng, & clappyng of handes was heard amongest them, which hoped to bathe themselues in our bloud, Their reioysynges wereUnto this place apper tayneth the hystory of of y• Emperour Char les the v. of that name who, the yeare of our Lord. 1521. sēt for Luther vnto Wormes a Citie in Germany by an Herauld of armes with letters of safe cō duct, to whom hee came boldly, although some persuaded hym that hee should neuer haue come from thēce alyue. There he was examined before the Emperours Ma[illegible: 1+ letters]esty of y• bokes that he had wri[illegible: 1+ letters]tē, and whether he would recāt them, or any thyng in them contained. Who aunswered that he would [illegible: 1+ letters]cant so much as any mā was able to proue false by the worde of GOD, otherwise he would deny nothyng that hee had written. After a while when no other aunswere could be gottē of him▪ the Emperour gaue hym leaue to departs wtout daūger, bycause of his safe conduct. a[illegible: 1+ letters] though many laboured to the contrary. especially the Popes Embassadour: as in the booke of y• Actes and Mon[illegible: 1+ letters] mēts more playnly is declared. so great, that they could not tell how, nor by what meanes to expresse the gladnes of their myndes. Some went vp & downe laughyng in theyr sleues, & did not communicate to any man the secret ioye of their hart: sauing onely vnto their frēdes, whom they made partakers ther of by sendyng letters to & fro. Other some wt open mouth did cry out, and made manifest theyr ioye to al men that did see thē, saying: our Sauiour cō meth, our Sauiour commeth (meanyng the Emperour) so that theyr ioye was passing measure.

See these desperate theeues, and murderers, how they reioyced in a false sauiour, which was not able to helpe thē any thyng at all, no although he had ioyned all his power with them, & had gathered together an infinite number of armed men to take their part: yet so they dyd hope that they should be exalted againe, yea a great deale more honorably, & set in higher authoritie, thē at any tyme before when they lyued in abominable wickednes, in all dissolute behauiour, hauing their hartes hardned, so that they could not repent. They were so past al feare, & so iocunde, yt almost with great grief of mind, I doubted God would not performe hys promise, but should be foūd a lyer, where he sayth, that he onely will be our Sauiour, and that we should not put any confidence inEsay. 4. 11 Psal. 146. 3. Princes, as in whom there is no hope of saluation.

This I somethyng doubted, when they laying their heades together, whispered one with an other, tooke counsaile, and concluded with them selues, with what army, with what furniture, and with what weapons they would set vppon vs, as though they had had vs presētly in hold. They did so thunder agaynst vs with most cruell threatenynges, as though they would haue depriued God of hys tittle vz. that is, hee which scattereth the counsayles of Princes, and bryngeth to naught theyr Psal. 33. 10 Prou. 21. 1[illegible: 1+ letters] vayne imaginations. But God almighty, in whose handes are the hartes of all Princes, suffered not his honor to be taken away from him, but as one which is all truth, stode to his promise, and compelled them to leaue vnto hym hys glorious title, and we remaine by the great goodnes of God alyue at this day, and they are defeated of their false sauiour. They were wonderfully deceaued of their expectation, For they did not finde the godly Emperour such a mā as they would, nor as they thought they should. Therfore in despite of all their cruell bragges (thākes be to God) we are yet safe enough, and doubt not, but ma[illegible: 1+ letters]ger their heades we shall so continue for a time, vntill it please y• true Sauiour, which saueth all the world, to receaue our soules into his hādes.

Hetherto I haue recited these thyngs for an example, seyng they put so much trust and confidence in one mā, of whom they haue noThe [illegible: 1+ letters]romise of God is the ground of true fayth, which promise was thoro[illegible: 1+ letters]ly [illegible: 1+ letters]oted in Luthers hart, as ap peareth eu[illegible: 1+ letters] dently by his words. promise, neither if he had promised them, it had not bene in hys power to haue performed it. And why shuld not we put much more trust in our true Sauiour, which hath not onely most certainly promised to come shortly, and deliuer vs, but also can and will performe hys promise? He will not deceaue vs (for he is no lyer at any tyme) especially when we looke for hym with a good confidence, sufferyng all thynges for his sake, in a iust quarell, which is not ours, but his owne, and not triumphyng lyke them: Which puttyng theyr trust in Caesar, hope for the confirmatiō of their haynous and mischieuous actes.

Yet it is more conuenient for vs to reioyce and say: O what an excellent golden world shall that be, when our true Sauiour shall come, and shall quite abolish at once all wickednes & all iniuries which we must suffer for a tyme, and shall make an ende of all miseries and calamities? Neither shall the Gospell nor hys holy name be neglected, or blasphemed any more. The preachers therof, which now are poore and nedy, shalbe no longer trod vnder foote, neither shall they suffer any more persecution: neither shall there bee afterwardes any more theft, robbery, spoylyng, iniury, false accusations, fornication, lying, crafty conueyance, flattery, periury, adultery, murder, treason, all these thinges (which now almost euery man doth commit without punishment, or rebuke) shall cease. And we finally shall be deliuered from all euill, so that we nede not to feare the world, sinne, death, hell, nor the deuil: For euerlastyng saluation, peace, tranquilitie, and ioy, shall reigne ouer vs. And ought not we with most feruēt prayer to desire these thinges? If we could see perfectly how we are compassed euery where with an infinite nūber of deuils: Which euery moment of an houre ayme, and shoote at vs with their venemous darts, and all entisements, and prouocations to sinne: then we would pray dayly, kneelyng vpon our knees, yea and would weepe bloud, desiryng God to make an ende of this miserable lyfe.

Therfore now Christ our Sauiour putteth vs in mynde in this Gospel to behold these signes ther in mentioned with ioye, saying: When these thinges begyn to come The secō [illegible: 1+ letters] part of the Sermon. to passe, looke vp, and lyft vp your heades, for your redemption draweth nygh. Heauinesse for the most parte naturally causeth a man to looke downewards, and they that are troubled in their myndes goe heauily, knitting their browes together. Contrary wise a mery and ioyfull hart maketh a man to hold vp hys head, to streatch out hys browes, and to looke merily and pleasantly about him. Therefore heChristes [illegible: 1 word] [illegible: 1+ letters]araphastically expounded. sayth: When you see these signes come to passe, whē all thynges in heauen and earth, with lowryng [illegible: 1+ letters]here do terrify your myndes, so yt you cast downe your heades for sorow and grief, be you not there withall troubled: For they are not tokens of destructiō vnto you, but vnto them which molest, vexe & persecute you. Therefore be of good [illegible: 1+ letters]here, and looke vp lustely: For they bryng not tydings of destruction, but of deliueraunce vnto you, of vnspeakeable treasure & abundaunce of all good thynges, such as no harte can desire or thinke. And geue no place to the deuill, which beateth these signes into your heades, to terrifie you, & to bryng you into dispayre, so that you cannot lift vp your heades, & [illegible: 1+ letters] Cor. [illegible: 1+ letters]. 9. desire that ioyfull day. Accustome your selues rather to behold them a right, liftyng vp your heades with ioy, as I haue sayd, seyng there is no cause why you should trouble and vexe your selues, but rather reioyce. For they declare no other thyng vnto you, but that your redemption is now at hand, and that I will come shortly, and deliuer you out of your troubles.

Behold this notable instructour, which knoweth better how to expound signes and tokens of thyngs to come, then any Sothsayer, or Astronomer. They onelyThe difference betwene the prognos[illegible: 1+ letters]ication of Christ, and Astrono [illegible: 1+ letters]. prognosticate terrible and horrible euentes therof, but our Sauiour Christ sayth, they be tokens of great ioy and gladnes shortly after to ensue. These thinges which mans reason & all the world doth take for signes of destruction, and teach vs to pray that they come not to effect: the same thynges he (vnto whō nothyng is vnknowē) prognosticateth to be tokens of all goodnes.

Amongest all other he vseth this most comfortable word: your redemption, which euery faythfull man, with all his hart doth desire most earnestly. For what els meaneth this word: your redemption, but that thou, which now art in bondage, vnder the dominion of the deuill, who setteth vpon thee with all kynd of wicked dartes, & bendeth all his force agaynst thee, that yu, I say (which art oppressed and ouerwhelmed of y• world with many miseries, in daunger of all misfortune, out of the which no earthly creature is able to deliuer thee) shalt now be deliuered and saued by Christ thy Lord, and placed there, where thou shalt raigne as Lord ouer the world, death & the deuill? Why shouldest thou feare, or be amased with such signes and tokēs? Why shouldest thou not rather with cherefull countenaunce receaue and embrace them?

What wouldest thou do, if thouCertain similitudes whereby it is declared with what ioy wee ought to looke for y• commyng of ou[illegible: 1+ letters] Sauiour to Iudgement. shouldest stand in a circle, beset with all kynd of weapons, or rather with gunnes, beyng charged and bent agaynst thee, as the onely marke at the which they should be shot of: Where present death should be continually before thy eyes? If God by his diuine power, should take thee beyng in this case away sodēly, and deliuer thee from thē: or if thunder and lightenyng from heauen should at once ouerthrow and strike downe to y• groūd, all thy enemyes with their daggers, swordes, speares and gunnes: Wouldest thou not reioyce with all thy hart? If a poore prisoner, which vnder a rigorous & cruell tyraunt hath lyued a long tyme, in a filthy and stincking prison, besides the sufferyng of many other cruell tormentes: if such a man (I say) should heare, that hys owne Prince would come to deliuer hym, & by force of armes take hym out of so great miseries and calamities: How would he be affectioned in his mynde trow you, if hee should see hym commyng with a mighty armye of men, and with gunnes, strikyng downe the walles of y• Castle where he lyeth? No doubt it would be a terrible sight to all the residue therin abydyng: But vnto this prisoner it would be very comfortable & ioyfull. The noyse and roryng of the gūnes would much more delight hys eares, then any musicall harmony of swete songes, or pleasant instrumētes. That day (no doubt) he would celebrate with much solēnitie, geuyng God thankes that he had lyued to see that ioyfull houre.

Euen so ought we to do when we see these signes mentioned by our Sauiour Christ in this Gospell. If fire, water, thunder, and lightenyng fall from heauen so thicke, and with such abundaunce as though all thinges in a momēt should vtterly be destroyed: We must thus thinke with our selues, that it is the prouision and ordinaunce of God our Kyng & Captaine. Wherby he destroyng and ouerthrowyng the prison house, will deliuer vs, which are kept bound in the kyngdome of the deuill, vnder sinne, afflicted of the world with manifold miseries & calamities. Wherfore then should we be afrayde, when we see these thynges? Why should we not rather ioyfully suffer al maner of tormentes, wherwith the world, and the deuill molesteth vs, that our redemer may come the sooner, & deliuer vs? For without his comfort and consolation, we were of al men (as I said) most miserable, and might well wish that we had neuer ben borne, and that we had no God at all. Therfore let vs cō fort our selues with these ioyfull cogitations, knowyng for a certaintye that our deliuerer will come, and that these signes are (as I may terme them) his Haroulds of armes, wherby he giueth to vs to vnderstand, that he him selfe is not farre behynd.

In the meane season, although in the world we be tossed, vexed, and afflicted with many stormes, thorow the intollerable wickednesMath. 27. 34. of vngodly mē: although they geue vs vineger mixed with gall to drinke, bysides other dayly misfortunes, as sickenes, pestilence, dearth, & warre, which are greuous to the body, or to the outward man: yet we must suffer and abyde all these thynges with patience: We must be contēt to drinke this bitter drinke for a time, that y• The commoditie of affliction in this world. swete drinke which hereafter shal be geuē vs, may be the more pleasant to our tast, and that we may therby be moued ye more earnestly to pray for the cōmyng of our true sauiour: otherwise we should behaue our selues like sauage & wild mē, which bereaued of their wyt, haue no perseuerance of the daunger that hāgeth ouer their heades: euen like the secure and carelesse world which knoweth not how to repent, yea we should be drowned in ye desire and loue of worldly honor, wealth and pleasure, & at the length cast of all care of Gods word, and vtterly perish with the wicked world.

Therfore this bitter drinke is commodious vnto vs: For it breedeth in vs a saciety and lothsomnes of this life, and comfortably causeth vs to hope for a life, much more excellent now, whē our true Sauiour shall come in ye cloudes,Mat. 24. 30. with power & great glory: Who shall deliuer vs from all daunger, receiue vs to him selfe into the life euerlastyng, then the which nothyng cā be more ioyfull. But vnto the wicked worldlyngs which set their whole delight vpon this lyfe, caryng nothyng for God, hys commyng shall not be very acceptable:1. Thes. [illegible: 1+ letters]. 3 Math. 24. 27. 1. Cor. 15. 52. For in a moment he shall bring them to nought, so that they shall be constrained to lye in euerlastyng paynes and tormentes, which arrogantly contemne and despise both hys signes and hys word.

And whereas this is no small grief to good Christians, to consider in their myndes such a great destruction of the world, whereby they trouble them selues for their sakes, which shall perish: our Sauiour by the wordes contained in the latter part of this Gospell, withdraweth their myndes from such cogitations, mouing them to cōsider rather how necessary their owne▪ redemption is, then the great destruction of the wicked: which for their desertes, God of his iustice hath prouided for them. For they can neuer make an ende of persecutyng the Gospell, which most contumeliously and blasphemously they spit at, cōtemne and scoffe, and rashly, iniuriously, and by force greue & oppresse the preachers therof: from which wicked purpose they can not bee withdrawne by any admonitions, intreatynges, rebukes or threatenynges. A man were as good speake vnto a stocke or a stone, as vnto thē, for they will not beleue, before they try by experience how wonderfully they were deceaued, and what punishment God hath prouided for such yron harted infidels. They are so secure and careles, that what so euer happeneth,This saying of the wicked is after a sorte true: For the good preacher may bee a cause of trouble, first bycause where y• word of GOD is sincerelye preached, the deuill moueth and rayseth tumultes to suppresse it: secondly, where it is preached and not obeyed, the greater shall bee the plagues of the stubburne and stiffenecked people. terrible to ye eyes, or horrible to the eares, that they turne from them selues vpō vs, saying, that we are the cause of all miserie and calamitie, of all daūger, of all mischief. Finally when we haue done all that we cā do, by preachyng, praying, counsaylyng, yea and aduēturyng our owne liues to profite y• world, we are rewarded with vtter contēpt, hatred, enuy, and most crafty dealyng, which are able to make a mās hart to cleaue a sunder for sorow, and grief of minde.

Therfore God cannot chuse (if he will beare any sway in earth) but once at the length let them see by experience, that his word and threatninges are true, which they scorne and iest at, and that he is able to deliuer out of trouble hys Christian children most miserably afflicted. And bycause the childrē of the world do despise his Passion, death, and resurrection, and all thinges that he did or speake, with a secure and carelesse mynd: therfore once at the length they shall be terrified and feared, when we shall lyue pleasantly and ioyfully in euerlastyng lyfe.

Therefore if thou haue any sparke of pitie in thy brest, take pitie rather of ye afflicted Christians, which must suffer so many miseries and calamities in the world: yea rather lament the state of the Gospell, and the most holy name of Christ our God, (in the which thou wast baptized, and called to be partaker of lyfe euerlastyng,) which the wicked worldlyngs do so vyly and blasphemously spit at, despise, treade vnder their feete, & reuile with most spiteful words. What kynd of pitie call you this, to take pitie of these cruell murderers, hauyng an hart so stony that it cannot repent, which will not amend their life and make an end of their mischieuous actes, before they bee vtterly destroyed with their forefather Pharao, and such other as haue bene rebellious against y• maiesty of almighty god?

I had rather tenne worldes should perish ten tymes, then one true Christian should continue in sorow and grief of minde for their sakes, which so outrageously contemne and despise Christ our Sauiour, and all Christian Religion. Therefore it is our parte to pray vnto God with a faithfull hart & feruent desire that his kyngdomeMat. 6. 10 may come. In like maner we had nede to wishe and pray that the world may be ouerthrowen and vtterly destroyed, which most arrogantly and blasphemously doth set it selfe agaynst Christ and hys bloud, and can neuer make an end of his raging fearcenes, and cruel persecutyng of poore Christians. For so that forme of prayer which Christ our Sauiour hath prescribed vnto vs, teacheth vs courageously, and with confidēce to pray, that this day may come, and that we cry without ceasing vnto god, that once at the length he will be reuenged on those wicked and desperate verlettes, for the spitefull handlyng of hys holy and precious bloud.

No Christian man ought or cā pray otherwise then thus, especially such as are molested and afflicted for the confession of Christ, and preachyng of the Gospell and kyngdome of God: who haue no other refuge on earth, but feruent & faythfull prayer. He that is not thus affectioned in his mind, that he doth not desire y• last day with all his hart: doth not yet vnderstand the Lordes prayer, much lesse can he say it with his hart. As I by experiēce did once plainly perceaue in my selfe, at what tyme I was more delighted with other formes of prayer deuised by mās braine, then with that which our Sauiour himself hath taught vs. But to him that is oppressed with the miserie and calamitie of this world, it will seme a swete prayer, such a man will say it with all his hart. For who in such a case will not desire, and pray most feruently,Mat. 6. 13. that we be deliuered from euill, to the end all plagues, vexations and troubles of the world may haue an end, seyng we see the world will remaine as it is? It will not (folowyng ye exāple of the Adder) suffer his old skynThe Adder (as they say) euery spryng, of purpose▪ wresting him selfe thorow a narrow place, lea[illegible: 1+ letters]eth hys olde skynne behynd him as it were leauyng of his old coate▪ and putting on a new one. to be taken of, that is, it will not repent & amend, but will continue as before, or rather dayly encrease more and more in wickednes.

Therfore of all thinges this is the best, withal spede possible to departe out of it. For here we liue euē as it were in a den of theues, and manquellers, and can hardly, no not at all, sometymes defēd our selues from violēt iniury, and losse of life. Therfore for myne owne part I care not what shift I made honest and lawfull to ryd my selfe out of the world. For (as S. Cyprian sayth) who can haue any delight to liue in so filthy and troublesome estate, and condition, beyng as it were beset about with swords and daggers, ready drawen agaynst vs, so that it seemeth vnpossible to escape, if we had a thousand liues? Who in this case can be mery, before he see some man come to deliuer hym? But we are they which are in this case, as we may easily vnderstand, if we consider well our estate, and condition, our misery & calamity, the daunger that hangeth ouer our heades, how busyly the deuill goeth about to entrap vs, how fiercely he setteth vpon vs, and how we are constrayned with great payne and trouble to award his most bitter, and venemous dartes, so that we can neuer haue rest.

What els therfore should we desire, but that withall spede we may be deliuered out of these vntollerable greuaunces and daungers, which is, by the comming of our true Sauiour to iudgement at the last day? which who so euerThis is a a true saying, that we can not pray faythfully, nor beleue in god a right excepte we ioyfully, [illegible: 1+ letters]ooke for commyng of our Sauiour to iudgemēt. doth not desire, he can not say the Lordes prayer, nor the Articles of our fayth with his hart, as he ought. For with what fayth can a man say: I beleue the resurrection of the flesh, and life euerlastyng: and doth not desire it? For if a man beleue it, he must nedes desire it with hys hart, and be glad of it when soeuer it shall come, otherwise he is no Christiā in dede, neither can he iustly brag of his faith.

For faith is a certaine knowledge of Gods bountiful goodnes towardes vs, which we tast dayly, but shall chiefly and perfectly enioy it at the last day: whereof we are put in mynde by three Articles of our faith, by the which we are taught to say: 1. We beleue yt our SauiourMat. 24. 30. and. 25. [illegible: 1+ letters]1. Act. 1▪ 11. 10. 42. &. 17. 30. 2. [illegible: 1+ letters]im. 4. 1. Pet. 4. 5. shal come from heauē, to iudge the quicke and the dead: 2. WhoEsay. [illegible: 1+ letters]6. 19. Ezec. 37. 5. Iob. 19. 26. Mat▪ 12. 42. Ma[illegible: 1+ letters]. 12. 25. Luc. 14. 14. Ioan. 11. 24. Luc.. 321. 1. Cor. 15. 12. Colos 3. 4. 1. Thes. [illegible: 1+ letters]. 14. Ioan. 3. 36 & 5. 2. ▪ Rom 6. 33. Dan. 12. 2. Mat. 19. [illegible: 1+ letters]9. and 25. 45. Ioan. 3 15. and 4. 1[illegible: 1+ letters]. 36. Ioan. 6. 27. and 40. and 47. and 54. Ioan. [illegible: 1+ letters]0. 28. and 12. 15. and 50. and 17. 2. Act. 1[illegible: 1+ letters] 46 & 48. Rom. 2. 7▪ and 5. [illegible: 1+ letters]1. and 6. 22 Gal. 6. 8. Tit. [illegible: 1+ letters]. 2. and 3. 4. 1. Cim. 1. 16. and 6. 12. 1. Ioan. 1. 2. and 2. 25. and 5. 11▪ and 13. and [illegible: 1+ letters]0. Iude Epist. [illegible: 1+ letters]1. at hys cōmyng shall rayse vp oure bodyes: 3. And receaue both body and soule together vnto the euerlastyng life.

This is part of our faith wher by we are iustified: apprehendyng therby the mercy of God almightye towardes vs miserable synners. Without the which we can not be saued. For it is written: He M[illegible: 1+ letters]. [illegible: 1+ letters] ▪ 16. that beleueth, shall be saued: and he that beleueth not, shall be damned. Faith therfore is (as I may terme it) the onely staffe wherupon we must rest in this our pilgrimage, beyng ouer laden with vntollerable burdens of sinne and daūgers yt ensue thereof. Which staffe will do vs no seruice, except we take it in our handes, and vse it at all tymes conuenient. But we can not, nor will not streatch forth our handes to receaue it, except we be desirous therof. Again, except we desire those things which we are taught to beleue, it is a manifest argument, that we do not take them to be Gods benefites, and to procede of his bountifull goodnes towards vs, which is the propertie of the true iustifiyng faith.

Therfore I conclude, that we cānot well say the Articles of our faith, that is, we can not beleue a right in Christs cōming to iudgement, the resurrection of our flesh, and life euerlasting, except we desire that the last day may come, at what time our true Sauiour will put vs in full possession of these excedyng great benefites of his. Agayne, a man that hath no desire of the last day, doth not well vnderstand the ten commaundementes: For what meaneth it when he saith, I am the Lord thy God, thou shalt not take my name Exod. 20. 2 in vayne: thou shalt not steale, thou shalt not kill▪ thou shalt not commit Gal. 3. 24. adultery▪ &c. but that we are in daunger of al these vices and wickednesses, and that such is our state and condition, that without sinne and great daunger we can not liue: the deuill endeuoryng by all meanes to persuade vs, that we do not take God onely for our God, & by crafty meanes to withdraw vs from a quiet, ioyfull, and godly life. He setteth vp idolatry, raiseth vp blasphemy, and vnhalowyng of Gods name, he stirreth vp men to disobedience, sedition, wrath, filthy lust, robbery, theft, murder, and all kinde of wickednes. These incommodities who so euer seeth in deede, & would fayne be ryd of them, must nedes desire the last day, which is the tyme when all these, and such other miseries, and calamities, shall haue an end.

Agaynst which the Lordes prayer was appointed and deuised by our Sauiour Christ as a remedy, especially where he hath taught vs to say: Halowed be thy Mat. 6. 9. name, thy kyngdome come, Thy will be done, and deliuer vs from all euill. It remaineth therfore that we vse this remedy, hartely praying to God our heauenly father for these thinges, which we cānot throughly and perfectly receaue before the end of the world. For (as I said before) there is no hope of any better, then this miserable estate present, as lōg as the world endureth: especially in this our lat ter tymes towardes the end therof, it beyng now euen at the point to be cōsumed & vtterly destroyed for euer. For it is euen the deuils derling, past all hope of amendement, so yt all labour yt is bestowed vpō it, to any such end, is in vaine: Which we may euidently perceaue, considering how the word of God is dayly more & more contemned. Many kind of errours, pestiferous sectes, horrible wickednesses increase dayly, whereby the world is worse and worse whiles we hope (but in vayne) for amendement.

Wherfore then, in such miseries and calamities should we be greatly desirous of our lyfe? And if I for myne owne part had no great cause to desire the end of all things, yet the perill and daunger of my brethren, scattered here and there in the world, ought to moue me: for whose sake we haue good cause hartly to pray for it, whose state is such (as we both heare & see) that they are constrained to suffer all maner of ignominy, reproch, slaunderous wordes, both priuely and openly, violent iniury, and finally most greuous persecution what soeuer, with diuers kinds of tormentes, cruelly handled, and put to death.

For how many euē in our dayes haue we sene, partly burnt openly, or by some such meanes made away, partly put to death, priuely and by traiterous meanes dispatched? There are many, besides the infinite number of holy mē, which haue bene slayne before our tyme, since the Ascention of our Sauiour Christ, or rather since the beginnyng of ye world. Whose bloud beyng yet vnreuenged, cryeth for the commyng of our Sauiour to iudgement: to the end they beyng restored to their bodyes agayne, may haue full fruition of the ioyes lōg looked for, and may be reuēged of the world, as the reuelation of Iohn declareth: Where God comforteth them after this sort, saying: that they must rest for Apoc. 6. 10. a litle season, vntil the number The Saintes of God do not require vengeance of theyr enemyes, bycause of priuate hatred, but bycause they know thē to be Gods enemyes, and do rage with deuelishe fury agaynst his holy Church, and agaynst hys euerlastyng truth. And in this case the loue of our neighbour hath no place, where it is repugnant to the loue of God. whose glory we ought to perferre before the commodities of all the world. Therfore when man is such an enemye vnto GOD, that we must needes hate the one, and loue y• other, we must loue God, & hate man. Psal. 139. 21. and in Gods cause pray for the destruction of man. Ier. 18. 11 ver. 21. as agaynst the enemy of GOD, vppon a zeale and feruēt loue of Gods glory, especially if they be such as we perceaue offende not of ignoraunce, but of malicious stubburnes and that agaynst theyr cō sciēce. But in our own cause, as they are iniurious vnto our own persō, we must rather pray for man, then agaynst mā, as we are taught by the exāple of our Sauiour and Steuen. Act. 7. 60. of their fel[illegible: 1+ letters]w seruaūtes and brethren, which should be killed in like maner, were fulfilled, which I hope is now come to passe.

Therfore both the Christians that are lyuyng, and those that are departed, after a sorte do desire vs to helpe them with our prayers, desiring God to hasten their redemption. For what thing can be more miserable vnto Christiās, then that they should be cōstrained alwayes to hold their tounges, the world and the deuill continually bragging and raging ouer thē, dayly putting to death and cruelly murderyng more & more of the faithfull professours of Iesus Christ & his vnfaillible word, and seducyng men, more and more encreasing these haynous offēces which before were vntollerable?

We heare & see at this present, the Turke and the Pope, which is Antichrist, rage with most cruell tyranny agaynst y• name of Christ, dayly sheddyng the bloud of his Saintes, with many sectes bysides, contrary to his Gospell: And should we, holdyng our handes in our bosome, looke vpon the deuill, practisyng without measure his crafty deuises agaynst the Christians, and not make our earnest prayer vnto God for them without ceasyng? There is no sparke of Christianity in a mans body remainyng, that would not pray vnto God withall his harte to be deliuered out of these so great miseries and calamities.

Therfore if we haue a mynde to be Christians, we must endeuer our selues to pray diligently and earnestly, as our Sauiour hath taught vs, and as our necessity requireth, if it be any necessity: whē we see good Christiās with great persecution slayne, true doctrine oppressed, the kingdome of the deuill, withall maner of vice & wickednes, aduaunced: Saintes, by the meanes of wicked men, not onely despised and troade vnder foote, but consumed to dust and ashes: finally the Gospell of Christ our Lord, and his name spitefully blasphemed.

Therfore let vs call vpon God all that we may, desiryng him for the glory of his name, to take vppon him the defence of hys Christian children, and of his owne doctrine, and bryng them, by hys commyng at the last day to iudgeHe[illegible: 1+ letters]. 4. 3. Gen. 3. 15. Reuel. 13. 8 Ioan 1. 2[illegible: 1+ letters] 1. Pet. 1▪ 19 Ro. 16. 25. Ephes▪ 3. 9. Colos. 1 26 2. Timo. 1. 10. Tit. 1. 2. the quicke and the dead, to that glorious rest which he hath promised and prepared for them, frō the beginning of ye world, through the death and Passion of the immaculate lambe our Sauiour Christ. But if any man through the infirmitie of hys fleshe be afrayde of that day: let hym print deepely in his mind the wordes of Christ our Sauiour, and comfort him selfe with this, that hee byddeth vs lift vp our heades and be of good cheare, callyng that tyme our redemptiō, that is: not death, but euerlastyng life: not wrath, but mercy and grace: not hell, but the kingdome of God: not terror, or daunger, but comfort and ioye. And therfore Paule, not without [illegible: 1+ letters]it. 2. 13. a cause, calleth it the blessed hope and appearyng of the glory of the great God, and our Sauiour Iesus Christ.

Therfore we may be of good cheare, & nede not feare the losse of our lyfe, nor his commyng toMath. 10. 32. Mat. 10. 38 Rom. 8. 17 2. Tim. 3. 12. Math. 10. 25. Ioan. 16. 2 and. 33. Iudgemēt, which hath geuen vs his Gospell, and his grace therewith, not to deny him, but to loue him and confesse him, & to shunne no daūger in his cause, which are and will be layd before vs of the world, and of the deuill, vntill the comming of our Sauiour: whose comming shall not be terrible, but ioyfull, yet not to the world, but to vs miserable sinners: which for a tyme must continue here, as it were in a den of theues, where the deuill, day and night seeketh to draw vs: takyng away from vs, not onely our life and our goods, but vexyng our hartes, and our consciences with diuers stormes of temptations, to the ende we should feare the day of our redēption, and beyng destitute of all cō fort, should fal into vtter desperation. Unto vs thus troubled, the commyng of our Sauiour shalbe ioyfull: but vnto the world which will not beleue, what daunger hangeth ouer his head, before he haue experience thereof: it shallMath. 24. 48. bryng terrour, feare, plagues, death, destruction, hell fire.

Therfore when that day shall come vpon the sodaine, and vtterly destroy all thinges, there is no cause why thou, that art a faithfull Christian, shouldest be afrayd therof, least it destroy thee in lyke sorte. For either beyng receiued, thou shalt bee taken out of the graue, and out of dust into heauē:1. Thes. 4. 17. 1. Cor. 15. 32. or els in a moment thou shalt be chaunged into a glorious estate for euer, & placed where no sinne, no feare, no sorrow, no daunger, but true rightuousnes, ioy, peace, lyfe, tranquilitie and euerlastyng blessednes shall reigne. These thynges we looke for, and preach, for the little flockes sake, which shall receaue them at that day, which we desire withall our hartes, and hope it to be now hard at hand, bycause so many signes and tokens thereof are already past, forespoken by Christ, our true Sauiour. And this is that consolation & comfort, which no mā can geue, but onely the holyIoā. 14. 27 Iob. 1. 17. Rom. 8. 11. & Ioā. 7. 38 Act. 9. 31. Rom. 5. 3. and. 10. 17. & 1[illegible: 1+ letters]. 14. 5. 1. Lor. 2. 10 ghost, by the word of Christ our Lord.

Let vs suffer therefore the Sunne, the Moone and all creatures to lowre, and to threaten terrible thinges to come: For although they bee terrible vnto the world, they are ioyfull vnto vs, which in them see that cōfortable deliueraūce, which our Sauiour by y• wordes of this Gospell hath declared vnto vs, and which he expoundeth vnto vs by this godly parable, or similitude folowyng: See (sayth he) the figge trees, and all other trees, when they shoot out their buds, you see and know of your selues, how that Sōmer is thē nigh at hand: so likewise ye also whē see these thinges come to passe, be sure that the kyngdome of GOD is nigh. Doubtelesse this is a notable exposition, which I my selfe could neuer inuent, or apply vnto this purpose. For who euer herd, that the darkenyng of y• Sunne, and the Moone, the destructiō of the heauē and earth, the feare and tremblyng of men, the ruine of the ayre, water & all creatures, should be likened to the shootyng out of buds, and y• blossomyng of trees? I would thinke rather that these thynges should bee lykened to a rough, sharpe, and very hard winter, which with vntollerable cold destroyeth and kylleth all frutes, and what soeuer groweth vpon the earth.

But our Sauiour Christ of all other the best interpreter and expounder of his word, expoundeth these signes after an other sorte, better to our comfort and consolation: shewyng that those thynges which seeme terrible vnto vs, are pleasaūt and beautifull to behold: as if we see the Sunne and the Moone darkened, the water and the wyndes stormy and tempestuous, the mountaines ouerthrowē & made equall with the valleyes, he teacheth vs to say: thankes be to God, for now the pleasaunt som[illegible: 1+ letters] [illegible: 1+ letters]s at hād, now we see the spryng of the leafe in some trees, and other some to shoot out theyr buddes.

No man, no reason, no humane wisedome, could thus interprete these signes, terrible to behold, that redemption and euerlastyng ioye should be signified thereby, which vnto reason, & mans wisedome seeme rather to prognosticate death and all kind of destruction. But seyug we haue learned this interpretation of such a notable scholemaster, euē of him which sendeth them, and therfore knoweth best how to expound thē: therfore (I say) let vs learne it well, & accustome our selues vnto it, that we may print it in our mindes the better to our comfort, and that we may behold these signes, and geue our indgement of them accordyng to the word of God: and not according to reason and mans wisedome, which is foolish, and [illegible: 1+ letters]ull of corruption, which teacheth vs to shunne and bee afrayed of those things, that in dede are pleasaunt & ioyfull. It will not gladly suffer vs to be hold all thinges darkened and to looke lowringly: thunder & lightenyng, great stormes & tē pestes, are vnacceptable vnto it.

Notwithstanding a Christian mā ought not to be troubled therwith, but take hold vpon Gods word, whereby he openeth our myndes, yt as he interpreteth these thinges, we may interprete them also: knowyng therby y• pleasantnes of sommer is now at hād, and the earth will very shortly bryng forth an abundance of goodly lilies and swete roses, most pleasāt to behold, that is to lay: that now after this filthy and wicked lyfe, in the which we are tumbled and tossed with many miseries, and1. Lor. 5. 7 2. Cor. 5. [illegible: 1+ letters]. [illegible: 1 word]. 6. 15 Eph. 4. 24 calamities we shalbe brought into the hauen of tranquillitie, blessednes, and all pleasure, which neuer shall haue end.

For this is his will, that as weThat is best, which is new vnto ye world, but old vnto God. must be new mē, so we must haue new sences, new cogitatiōs, new vnderstandyng of thynges, & not behold any thyng with the eyes of our own reason, as they seme vntoColos. 3. 9 Collos. 2. 8 the world, but with the eyes of faith, and as they seme vnto God: that we may the better fashiō ourHeb. 11. 1 selues vnto that new lyfe to come which is inuisible, which we hope for, after the tribulation of this world. And that we be not delighted with this temporall lyfe, nor greued to depart out of it, or to see the destruction of the world and all creatures therin, of whom it is no time now to take pitie, we ought rather to take pitie of the miserable Christiās, both of them which presently are afflicted in the world, and also of them which beyng departed, sleepe in the graue, and desire to see the glorious day of their resurrection. Euen as the yerbes which in the wynter tyme lye hid in the earth, and the trees, the iuyce therof beyng kept in with cold, can not spryng and bryng forth buds, blossomes, and leaues, but looke for the spryng, at which tyme shootyng out their buds, they florish, and are liuely to behold: so we in lyke maner ought with ioy to looke for the iast day, saying: Now the sharpenes of wynter is ended, the pleasaunt sommer is come, yea such a sommer which neuer shall haue end. At the commyng wherof not onely the Saintes, but also the Angels reioyce, and are glad. Pea all creatures after a sort looke for1. Pet. 1. 12 Rom. 8. 22 it, and desire it earnestly.

For heauen, earth,A mynde & speach attributed to creatures without lyse. Esa. [illegible: 1+ letters]4 23. and not properly but figuratiuely▪ as whē we say the earth doth prayse the Lord, that is to say, it doth declare hys wonderous workes, and the workemanshyp therof ministreth a man matter to prayse the Lord: so it desireth y• last day, that is to say, it being accursed dayly more and more for our synne, sheweth our miserable estate, and what cause we haue to [illegible: 1+ letters]ament and to desire our deliueraūce by the cōmyng of our sauiour to iudgemēt. Sunne, Starres, ayre and all creatures can no lenger beare the wickednes of the world, which they are constrayned to behold, vnto whom it is greuous to serue to the vse, or rather to the abuse of sinners, & are an ayde to the wickednes of the deuil. And therefore they would gladly bee deliuered of thys fylthy bondage, and be made a new heauen, and a new earth: as Peter, and the Prophet Esay2. Pet. 3. 13 Apoc. 2[illegible: 1+ letters]. 1. Esa. 65. 17. and. 66. 22. sayth, in y• which onely rightuousnes shall dwell. For iniquitie and the wi[illegible: 1+ letters]kednes of man passeth all measure: so that it can not be suffred any longer. And therfore all thynges are moued (as now we see) crying (as it were) vnto God for their deliueraunce.

For this cause our Sauiour Christ concludeth after this sort: So you, when you see these thynges come to passe, know that the kyngdome of God is at hand. Verely I say vnto you: this age shall Here an age may be taken for the space of two thousand yeares, whereof there are but thre in all the world, one frō the beginning of the world vnto the law, the secōd frō the law vnto the cōmyng of our Sauiour, and the last from the commyng of our Sauiour vnto the ende of the world, which shalbe shortened. But how much it is vncertain. not passe, vntill all thynges be fulfilled: heauen and earth shall passe, but my word shall not passe. As though he should say, you haue prayed after this sorte: Let thy kyngdome come, deliuer vs from euill: Therfore now know you for a certainty, euen as certainely as my worde is true and euerlastyng, that when you see these sygnes, your prayer is heard, that the kyngdome of God shall come euen as you haue desired: and all sinne shall haue an end, and be consumed. &c.

Therfore when I come in the cloudes withall my aungels, with great glory in flaming fyre, wherwith all creatures shall melt and be consumed, and all thinges shall geue alyght, and shyne after a straunger and wonderfull sorte: your bodyes shalbe glorified, so yt they shall passe the purenes of the ayre, and all the army of heauen, shyne they neuer so bright, and shall raigne with me for euer in vnspeakable glory. Finally, you shall see the wicked vnder your feete naked in the earth, in perpetuall shame, tremblyng and shakyng, beyng accursed and cast downe headlong into hell.

Now to make an end, after this sort, as I haue declared vnto you, the signes of the last day must be expounded vnto the Christian people, that it may appeare they signifie no harme, but marueilous ioy, great profite, and commodity. As for the Astronomers let them interprete them to signifie nothyng els but warre, murder, and vtter destruction: let them feare and tremble, which haue, and desire nothyng but a temporall lyfe, and pleasaunt dayes in this world: But let vs be of good cheare, as men that are renued and regenerate in Christ thorow the holy Ghost. And euen as he is the Lord of heauen and earth and all creatures therein: so we by hym are the Lordes of all signes, what soeuer semeth terrible to the eyes of mā: neither can any thing hurt vs, n[illegible: 1+ letters], although it take away ou[illegible: 1+ letters] life. For our lyfe and conuersationPhil. 3. 20 is not here, but we looke for an other lyfe when our body shalbe deliuered, which lyfe is now hid with Christ in heauen, through fayth (as S. Paul sayth)Collos. 3. 3 but shortly shalbe reuiued before all the world in immortall and euerlastyng bryghtnes: When both in body and soule, we shall raigne with God the Father, the Sonne, and the holy Ghost, to whom be all prayse, honour, and glory, world without ende.