ouer that fruite which they themselues coulde not gather Not much vnlike vnto this is the comparison which Peter vseth in the first chapter of his first Epistle saue only that he exhorteth all the faithfull generally but Christe doth in this place speake vnto his disciples alone and in their person vnto the ministers of the woorde And in these wordes he commandeth them generally to helpe one another in such sort that there be amongst thē no wicked emulatiō that those who are first sent vnto y ◠work must be so diligēt in the present tillage that they doe not disdaine the greater blessing of others who shall come after thē that they who are sent as it were to gather rype corne do so much more ioyfully applie their businesse For the comparison which is made here betweene the teachers of the lawe and the gospel may also be applyed vnto euery one of these emongest themselues 39 And many of the Samaritanes of that citie beleeued on him because of the wmans wordes which did testifie he hath told mee all thinges which I haue done 40 Therefore after that the Samaritanes were come vnto him they requested him to stay with them And he stayed two dayes 41 And many moe beleeued because of his wordes 42 And they said vnto the woman we do not any longer beleeue because of thy words for wee our selues haue heard and doe knowe that this man is indeed Christe the sauiour of the worlde 43 And after two dayes he went thence and went into Galilee 44 For Iesus himselfe did testifie that a Prophet hath no honour in his owne countrie 45 And when he came into Galilee the Galileans receiued him who saw all things whiche he did at Hierusalem vpon the feast day for they also came vnto the feast 39 They beleeued because of the womans wordes Heere the Euangelist declareth how forcible the womans wordes were amongest her citizens VVhereby it appeareth that they did not a little hope for and desire the comming of the Messias And this worde beleeued doth signifie in this place vnproperly that they were stirred vp with the womans woordes to acknowledge Christe to be a Prophet This is as it were the beginning of faith when as mens mindes are prepared to receiue doctrine Such an enterance vnto faith is in this place honourably called fayth that we may knowe howe greatly God esteemeth the reuerence of his worde seeing that hee vouchsafeth to giue so greate honour vnto their readinesse to bee taught who were not as yet througly taught And that faith doth shew it self in this that they are desirous to go forward for which cause they desire to haue Christe to stay with them 41 Many moe beleeued It appeareth by the successe that Christe did not shew himselfe to bee more easie to be intreated then became him for wee see how fruitfull these two dayes were which hee graunted to stay with them at their request By which example wee are taught that we must neuer loyter so often as wee may spread abroade the kingdome of God And if so be it we be afraid least that our facilitie be subiect to false tales or be oftentimes vnprofitable let vs aske of Christ the spirite of counsell to direct vs. The worde beleeued is put in in this place in another sense because it doth not only signifie that they were prepared vnto faith but also endowed with true faith 42 Because of thy saying Althoug I haue followed Erasmus his translation because the worde speech which the olde interpreter hath is barbarous yet are the readers to bee admonished that the worde lalia hath the same signification amongest the Grecians which loquentia hath amongest the Latinistes And the Samaritanes doe seeme to boast that they had now a surer stay then that which was in the womans tongue which is wont for the most part to bee vaine VVee beleeue Hee doeth better expresse what maner of faith theirs was namely conceiued of the very worde of God so that they may boast that they haue the son of God to be their master as he truly is he alone vpon whose authoritie they may safely rest He is not now present openly that he may speake vnto vs mouth to mouth yet by whomsoeuer wee chaunce to heare him our faith can leane vnto none but vnto him alone neither cōmeth y ◠knowledge whereof mention is made from any other For the woorde that commeth from mortall mā may fill and satisfie the eares but it shall neuer establish the minde in the quiet hope of saluation so that he may worthily boast that he knoweth who hath heard Therfore this is the principall thing in faith that wee knowe that it is Christe who speaketh by his ministers secondly that wee giue him the honour due vnto him that is that we doubt not but stedfastly beleeue that he is faithfull and true so that trusting to so sure an authour we may safely leane vnto his doctrine But whereas they say that Iesus is the sauiour of the world Christ without doubt they had that by hearing VVherby we gather that the summe of the Gospel was deliuered more familiarly vnto them by Christ in two dayes then it was hitherto to Ierusalem And Christ did testifie that the saluation which he brought was cōmon to all the world to the end they might the better vnderstand that it did appertaine vnto thē also Neither did he cal them vnto the participation of the grace of saluation as lawfull heires but he taught that he came to admit strangers into god his family to bring peace vnto those that were a far of 44 For Iesus himself did testifie The show of contrarietie which appeareth here at the first blush hath brought foorth diuers expositions That is to farre fet which Augustine bringeth that Christ did want honour amongest his owne because he did more good in two dayes amongst the Samaritanes then in along time amongest the Galileans he gate more disciples in Samaria without myracles then a great number of myracles did gaine in Galilee That also of Chrysostome doeth not please mee that by the countrie of Christe is meante Capernaum because he was oftner there then els where Therfor I do rather agree with Cyrillus who saith that hee went into another patre of Galilee after he had left the Citie Nazareth For the other three Euangelists doe name it when as they make mention of this testimonie of Christe This truly may bee the meaning that seeing that the time of his full manifestation was not yet come he would lurk in his countrie as in a darke and obscure bie place Some doe also expound it that he stayed two dayes in Samaria because there was no cause why he shold make hast into that place where contempt did stay for him Some other do thinke that he went straightway into Samaria and that he returned thence againe immediatly But because Iohn maketh mention of no suche thing I dare not giue place to
him who art thou Iesus saide vnto them from the beginning because I doe also speake vnto you 26 I haue many thinges to speake and iudge of you but hee that sent me is true I speake those thinges in the worlde which I haue heard of him 27 They knewe not that he spake vnto them of the father Therefore Iesus saide vnto them 28 VVhen yee haue lifted vp the sonne of man then shall yee knowe that I am that I doe nothyng of my selfe but like as the father hath taught mee these thynges speake I. 29 And he that hath sent me it with me the father hath not left me alone because I doe alwayes those thinges which please him 25 From the beginning They are muche deceiued that take beginning in the nominatiue case as if Christ did in this place affirme his eternall Godhead There can be no such doubtfulnes in y e Greeke and yet notwithstanding the Greek interpreters doe also vary amongest themselues All doe agree in this that the preposition is to be vnderstood but many doe expound it aduerbially as if Christ did say that this is principally to bee holden Some also as Chrysostome doe reade it in one text The beginning which I also speake vnto you I haue manie thinges both to speake and iudge of you VVhich sentence Nonnus did also gather into a verse Yet the other reading is more vsuall and semeth to mee to bee the true reading Furthermore I interprete ten archâ—n from the beginning and in my iudgement the sense is this I am not start vp of a sodaine but as I was promised in times past nowe doe I come abroade And hee addeth because I doe also speake vnto you wherby he meaneth that he testifieth plainly enough who he is if sobeit they had eares The causall coniunction oti is not put simplie to render a reason as if Christ would prooue that hee was from the beginning because he speaketh now but the affirmeth that his doctrine doth so agree with that euerlastingnesse whereof he maketh mention that it ought to bee accounted insteede of an vndoubted confirmation It may be thus resolued According to the beginning that is he of whom alreadie in times past like as now also I do confirm as it were againe or and truly that which I nowe speake agreeth also with the oracles of all ages so that it is a sure approbation To bee briefe this answere consisteth vpon two members for vnder the worde beginning he comprehendeth the continuall course of all ages since that the couenant of god was established with the fathers VVhenas he saith that he doth also speake he ioyneth his present doctrine with the olde prophesies and teacheth that it dependeth thereupon VVhereupon it followeth that this was the only cause of the Iewish ignorance because they did neither beleeue the Prophetes nor the Gospel For there is one Christ set before them euery where They did feigne that they were the Prophetes schollers and that they had respect vnto the eternall couenant of GOD but in the meane season they refused Christe who was promised from the beginning and did offer himselfe vnto them 26 I haue many things to speake of you Because he saw that he sung a song vnto deafe men he proceedeth no farther in his talke but doth only pronounce that God will reuenge that doctrine which they contemne because he is the authour thereof if saith he I would accuse you your malice and wickednesse doth minister vnto me large matter but I doe now omit that But the father who hath commaunded me to teache hee shall not foreslow his duetie for he will surely defende and deliuer his worde from the wicked and sacrilegious contempt of men The saying of Christ tendeth almost vnto the same ende whereunto that of Paule 2. Tim. 2. 13. If wee shall denie he continueth faithfull be cannot deny himselfe To be briefe he threateneth the iudgement of God vnto the vnbeleeuers who doe not beleeue his worde because he must needs defend his truth And this is the true stabilitie of our faith when as we are persuaded that God alone is sufficient to establish the authoritie of his doctrine although the whole world doe refuse it All those which serue Christe and trust to this ayde may safely conuince the whole world of lying And the things which I haue heard He saith that he vttereth nothing saue that which he hath receiued of the father And this is the only approbation of doctrine when as the minister sheweth that all that proceedeth from God which he speaketh Furthermore we know that Christ did then play the part of a minister therefore it is no marueile if hee doe therefore desire to be heard because he bringeth the commaundements of God vnto men And by his example he prescribeth a common lawe vnto all the whole Church that none be heard saue only hee that speaketh out of the mouth of God But like as he casteth downe the peruers arrogancie of men who thrust in theÌ„selues without the word of God so doth he furnish and arme with inuincible constancie godly teachers who are well assured in theyr consciences of their calling so that whilest that they haue God for their guide they may boldly triumph against all mortall men 27 They knew not Heereby it appeareth how dull those men are whose mindes Satan doth possesse There could nothing bee more certaine then that they are cited vnto the throne of God but they are altogether blinde which thyng chaunceth also dayly vnto other enemies of the Gospell Furthermore such making blinde of them ought to teach vs to feare 28 VVhen ye haue lifted vp Christ being offeÌ„ded with that dulnes which the Euangelist noteth he affirmeth againe that they are altogeather vnworthie to heare any more out of his mouth You haue saith he al your senses as it were bewitched and therfore you vnderstand nothing of these thinges which I speake but there shall once be a time wheÌ„ you shal know that there was a Prophet of god conuersant amoÌ„gst you which spake vnto you Thus must we deale with the wicked they must be called precisely vnto the iudgement seate of the highest Iudge And this knowledge whereof Christ maketh mention is too late when as the wicked being drawen vnto punishment do against their wylles acknowledge God to be their iudge whom they shoulde haue meekely reuerenced Neither doth he promise vnto them amendment of life but he saith plainely that after they shall be striken with a new and vnlooked for feare of Gods wrath the dulnesse wherein they now rest shall bee taken from them So the eyes of Adam were opened that being ashamed in seeking lurking dennes in vaine he might at length perceiue that he was lost Although that knowledge of Adam which might haue beene of it selfe vnprofitable turned to his good through the grace of God but the reprobate being ouerwhelmed with despayre haue their eyes opened only to this ende that they may see
hardly submit thēselues to their equals or to them whom they contemne in respect of thēselues and God appointeth to gouerne his Churche by the ministerie of men and chuseth the ministers of the worde oft times out of the dregges and offscouring of the cōmon people it was therfore necessary for him to set forth the maiestie of the Gospel least it should become vile because it is vttered out of the mouth of man This therefore is a notable commendation of the outward ministerie that Christe saieth what honour or reuerence soeuer is giuen to the preaching of menne so that it bee faithful that God accepteth it as imployed to himself VVe may profitte by this commendation two wayes for first nothing can better encourage vs to embrace the doctrine of the Gospel then to heare that it is a most excellent seruice of God and a sacrifice of a sweete smelling sauour to heare him speaking to vs by the mouth of men and to submit our selues with that reuerence vnto his word brought by men as if he himself shuld discend from heauen or should reueale his counsel by Angels Then this established assurednes taketh all doubt from vs when wee heare that the testimonie of our saluatiō witnessed to vs by men sent frō God is so to be receiued and credited as if his owne voice shoulde sounde from heauen Contrariwise to driue vs from contempt of the Gospel he addeth a seuere sentence affirming that they disdaine not men but him and God his father whiche disdaine to heare his ministers though they bee but meane men And as the dignitie of those pastors which sincerly faithfully do execute their office is highly here extold so the pope maketh him selfe ridiculous with his shauelings while vnder this pretence he would mainteine his tyranny For it is certeine that Christe speaketh not as if he would resigne to men that right which he had receiued from his Father but this is his onelye purpose to delyuer his Gospell from contempt VVhereof it followeth that he transferreth not the honour due to him to the persons of menne but onely to seeke that it be not separated from his word Therefore if the Pope will bee receiued lette him bring the word for a warrant whereby hee maye be knowne to bee a minister of Christe but so long as hee goeth on in his owne lykenesse that is as a chiefe enemie of Christes and hauing nothinge like to the Apostles lette him leaue deckinge him selfe with others feathers Math. Marke Luke 10.   17. And the seuentie turned againe with ioy saying Lord euen the deuils are subdued to vs throgh thy name 18. And he said vnto them I saw Sathan lyke lightning fall downe from heauen 19. Behold I giue vnto you power to treade on serpentes and scorpions and ouer all the power of the enemie and nothing shall hurt you 20. Neuerthelesse in this reioice not that the spirits are subdued vnto you but rather reioyce because your names are written in heauen 17. And the seuentie turned againe It appeareth that the seuentie disciples did not at the first fully and perfectly beleeue Christes wordes when as they returned reioycing as at a strang matter and a thing not to be hoped for that they should cast out deuilles by the power of Christe But this aucthoritie was committed to them and they had also a commaundement yet I thinke not when they went forth but that they were perswaded that their maister had said nothing to them in vaine yet after when the straungnes of the matter exceeded their opinion they were amased at those wonderfull sightes But this commonly falleth out that the faithful do onelye conceaue a certeine taste of the power of God by his word then experience caryeth them into admiration But what maner of ioy they had shall more plainely appeare by Christes aunswere 18. I saw Sathan Christ leadeth his disciples from one special sort to a whole generalitie namely that he commanded his gospel to be preached to this end that he might ouerthrow the kingdome of Sathan And because the disciples tooke that exāple which in experience they had seene without further application Christ telleth them that the force and efficacie of their doctrine should reach further and that the tyranny which Sathan exercised against al minkinde should be ouerthrowne Now wee conceaue the meaning of the words when Christ commaunded his gospel to be preached he did not attempte a matter the end whereof was doubtfull but he saw before that Sathan should therby be ouerthrown Now sith the sonne of God cannot be deceaued and this his foreknowledge belongeth to the continuall course of the Gospel it is not to bee doubted but as oft as he raiseth vp faithfull teachers but that he wil giue like happy successe to their labours VVherby we gather that we cannot be otherwise deliuered from the seruice of Sathan but by the gospel then they profit rightly by the Gospel in whom the power of Sathan falleth downe that they dying vnto sinne begin to liue to the righteousnesse of God The similitude is also to be noted which hee vseth that Sathan fell downe as lightning at the thunder of the Gospell for so is the diuine incredible power of the doctrine expressed which so sodenlye casteth downe headlonge with violence the prince of the worlde furnished with so great powers Here is also expressed how miserable the condition of men was ouer whom sathan triumphed who reigned in the aire held the world subiect vnder his feet vntil Christ the delyuerer came 19. Behold I giue vnto you power This is spoken by waye of a graunte Christ denieth not but that it is an excellent gift wherin they reioice but he specially warneth them to looke somwhat deeper into the matter not to stay at the outward miracles Therefore as their ioy was not cōceaued of nothing so he doth not altogether condemne it but sheweth that it is not such as it ought to be because they pleased themselues too much in these outward shewes did not lift vp their minds into heauē And almost al the godly are sick of this disease for though they consider the goodnes of gods benefits with thāks giueing yet they go not so far with thē as they ought as with ladders to be holpe by thē to clime into heauen Therefore they haue neede to be raysed vp by the Lord as with an out-stretched arme to be holden that they fall not downe vpon the ground but that they should aspyre to a heauenly newnesse of lyfe He calleth al daungers the power of the enemie because the deuill throweth vpon vs whatsoeuer he knoweth may make against vs not that hee hath in his power those thinges which can hurte men but because that he being armed with the curse of God he endeuoreth to turne al his scourges to our destruction and taketh them as weapons to wound vs with 20. Your names are written Christ purposing to withdraw his disciples from a vaine
after the maner of theeues to come out to kill him or secreatly to send foorth cutters against him Thirdly they teache that their wicked conspiracie was repressed because that Christe by the secreat counsell of God was appoynted to the death of the crosse Mathew 21. Marke 11. Luke 20. 23. And when hee was come into the Temple the chiefe priests and the elders of the people came vnto him as he was teaching and sayde by what authority doest thou these thinges and who gaue thee this authority 24. Then Iesus answeared and sayd vnto them I also will aske of you a certaine thinge which if ye tell me I likewise will tell you by what authority I doe these things 25. The baptisme of Iohn whence was it I from heauen or of menne Then they reasoned amonge themselues saying If we shall say from heauen he wil say vnto vs VVhy did yee not then beleeue him 26. And if wee saye of men we feare the people for all holde Iohn as a Prophet 27. Then they answeared Iesus and sayde wee cannot tell And he sayd vnto them neither tell I you by what authoritye I doe these things 27. Then they came againe to Ierusalem and as hee walked in the Temple there came to hym the hie Priests and the Scribes and the Elders 28. And sayde vnto hym By what authority doest thou these thinges and who gaue thee thys authority that thou shouldest do these things 29. Then Iesus answeared and sayde vnto them I will also aske of you a certaine thing and answeare you mee and I will tell you by what authority I do these things 30. The baptisme of Iohn was it from heauen or of menne answeare me 31. And they thoughte wyth themselues saying If wee shall say from heauen hee will saye VVhy then did yee not beleeue him 32. But if wee saye of menne we feare the people for all men counted Iohn that he had beene a very Prophet 33. Then they answeared and sayde vnto Iesus we cannot tell And Iesus answeared and sayde vnto them neither will I tel you by what aucthoritie I doe these things 1. And it came to passe that on one of those dayes as hee taught in the tēple and preached the Gospell the highe priestes and the Scribes came vpon him with the elders 2. And spake vnto hym saying tell vs by what aucthoririty thou doest these things or who is he that hath giuen thee this authority 3. And he answeared said vnto them I also wil aske you one thing tell me therefore 4. The baptisme of Iohn was it from heauen or of men 5. And they reasoned within themselues saying If wee shall saye from heauen he will say why then beleeued ye him not 6. But if wee shall saye of men all the people will stone vs for they be perswaded that Iohn was a Prophet 7. Therefore they answeared that they could not tel whence it was 8. Then Iesus said vnto them neither tell I you by what authority I doe these things 23. By what authority doest thou these things Because their other purposes and open attempts did not proceede now the Priests and Scribes doe ouerthwartly trie if they may by any meanes driue him from his maner of teaching But they quarrell not with him for his doctrine it selfe whether it be true or no for that they had often tried that in vaine but they mooue the question of his calling and of the commaundement And this was a goodly colour for sith no manne might thrust himselfe either into the honour of the priesthoode or into the office of a prophet but muste waite for his calling from God muche lesse is it lawfull for any manne to take vppon him the name of the Messias except it may euidently appeare that he is chosen thereunto of God For he must be appoynted not onely by the woorde of God but also by his othe as it is wrytten in the Psalme 110. 4. But they deale very peruersly and wickedly because that when the diuine maiestie of Christ had beene declared by many myracles as though they were ignorant of all things they inquire frō whence he came For what is more absurde when they sawe the hande of God stretched foorth in healing the halte and the blinde to doubte whether a priuate man hath rashly taken this authority vppon him Further it was more then sufficiently proued before that Christ was sent from heauen so that they could do no lesse then to allowe of his dedes in their heart when they acknowledged God to bee the authour of them Therefore they rest vppon this that he is not a lawful minister of God whom they shall not chuse with their voyces as if the whole power were in theyr handes But though they were lawfull gouernours of the Churche yet it were a monstrous thing for them to lifte themselues againste GOD. Nowe we vnderstand why Christ doeth not directly answeare them because that wickedly and shamelesly they asked him a question of a matter euidently knowne 25. The baptisme of Iohn Christe asketh the question of the baptisme of Iohn not onely that he might shew that they are vnworthy of all authority because they had despised the holy Prophet of God but also that he might reprooue them in their owne aunsweare impudently pretendinge ignoraunce of a matter euidently knowen For it must be remembered wherefore Iohn was sent what his message was what matter he specially bent himselfe vnto He was sent as a crier to proclaime Christ he slacked not those things he was set about and he chalenged nothing to himselfe but that he might prepare the way to the Lorde Further he poynted out Christ with his singer and testified that hee was the onely sonne of God Nowe then whence would the Scribes haue the newe authority of Christe approoued vnto them when as the baptisme of Iohn hadde made a lawfull and assured triall of the same Nowe we see that Christe vsed not any crafty subtelty to auoide them but answeared the question proposed wholely and fully for Iohn coulde not be acknowledged for the seruant of God but that Christ must be acknowledged for the lord So he armed not frowarde men whiche without any commaundement but of their owne presumption dare take a publike office vppon them neither doeth hee by his example teache any sophisticall arte for the concealing of the truth as many subtile men doe falsly alleage him for their authour I graunt that a man must not alwayes answeare after one maner especially if the ennemies lay snares to catch vs but their malice must be so wisely auoided that truth be not lest vndefended But baptisme is not taken in this place onely for the outwarde signe of washing but for the whole ministerie of Iohn For Christe would haue had this answeared whether Iohn was a true and lawfull Prophet of God or a deceiuer Yet this sentence containeth a profitable doctrine whether the baptisme of Iohn be from God or of men for thereby we gather that
kisse of Iudas Although they call him king an 100. times yet doe they spoile him of his kingdom al power whilest that they do not beleeue his gospel He doth also set foorth the fruit of obedience when he saith Hee hath eternall life to the ende we may be more willing to performe the same For who ought to be so hard hearted but he will submit himselfe willingly vnto Christ hauing the reward of eternall life set before him and yet we see how few he winneth vnto himself with this so great bouÌ„tifulnes Such is our frowardnes that we had rather willingly perish then submit our selues vnto the son of God y t we may be saued through his goodnesse Therefore Christ comprehendeth both these thinges in these wordes both the rule of the godly and sincere worship which he requireth at our handes and the way whereby he hath restored vs vnto life For it were not sufficient for vs to vnderstand that which he taught before namely that he came to rayse the dead vnlesse we did also know how he doth deliuer vs from death He affirmeth that wee doe obtaine life by hearing his doctrine vnderstanding by the woorde heareth faith as it doth immediately shew it selfe And faith hath not his place in the eares but in the heart Furthermore we haue els where declared whence so great force of faith commeth VVe must alwayes consider what the gospel offereth vs. Neither is it any maruell that he that receiueth Christe with all his merites is reconciled vnto God and is absolued from the giltinesse of death that he that is indued with the holy spirite is cloathed with the heauenly righteousnesse that he may walke in newnesse of life Rom. 6. 4. The clause which is added Beleeueth in him that sent mee serueth to establish the authoritie of the Gospell whylest that Christ doth testifie that it came from God and was not forged by man Like as in another place he denieth that that is of himselfe which he speaketh but that it is commanded him of his father afterward in the xiiii chapter and x. verse Hee commeth not into iudgement Heerein is contained a secrete opposition betweene guiltinesse whereunto we are all naturally subiect and the free acquitting which we haue through Christ. For vnlesse all were in danger of damnation to what end should it serue to exempt those that beleeue in Christ Let this therefore be the meaning of these words that we are out of danger of death because we are absolued through the benefite of Christe Therefore howsoeuer Christ doth sanctifie vs and regenerate vs by his spirite into newnesse of life yet the free remission of sinnes is here specially touched wherein alone consisteth the happinesse of men For he beginneth to liue indeed who hath god to be merciful vnto him and howe should God loue vs vnlesse he did pardon our sinnes He hath passed VVhereas certaine latine copies haue it in the future tence Hee shall passe it proceedeth from the ignorance and rashnesse of some man who not vnderstanding the Euangelist his meaning did graunt himself greater libertie theÌ„ was meet For there is no doubtfulnes at all in the Greeke worde And he saith not vnfitly that there is a passage made from death alreadie because both the vncorruptible seede of life is in the children of God after that they are called and they doe alreadie sitte downe with Christe through hope in the heauenly glorye and haue the kyngdome of GOD certainely appoynted within them selues For although theyr life be hidden yet do they not therefore cease of to possesse it through faith although they are beset rounde about with death yet they doe not therefore cease to bee quiet because they know that they are safe enough through the ayde of Christe In the meane while let vs remember that the faithfull are now in such sort in life that they doe alwayes beare about them the matter of death but the spirit which dwelleth in them is y â— life which shall at length abolish the relikes of death For that saying of Paule is true that death is the last enemye that shal be destroyed Neither doth he here intreate either of the perfect abolishing of death or the full exhibiting of life But although life bee onely begunne in vs yet Christe doeth affirme that the faithfull are so sure thereof that they ought not to bee afraide of death neyther is it any maruell seeing they are ingrafted into him who is the fountaine and VVell of lyfe that can neuer be drawen drie 25 Verilie verily I say vnto you that the houre shall come and nowe is when the dead shall heare the voyce of the sonne of GOD and they that shall heare shall liue 26 For as the father hath life in himselfe so he hath also giuen vnto the sonne to haue life in himselfe 27 And hee hath gyuen him power to doe iudgement because hee is the sonne of man 28 Maruell not at this because the houre shall come wherein all they which are in the graues shall heare his voyce 29 And shall come foorth they that haue done good vnto the resurrection of life and they that haue done euill vnto the resurrection of iudgement 25 Verily verily I say vnto you Seeing that the Euangelist bringeth in the sonne of God so oftentimes swearing in the matter of our saluation we doe first of all hereby perceiue how carefull hee was for vs and secondly how greatly it skilleth that the credite of the gospel be well and throughly established and grounded Truly hee seemeth to tell in this place a certaine vncredible thing when as this effect of faith is declared whereof Christ intreateth therefore he confirmeth with an oathe that the voyce of the Gospel is so liuely that it is able to rayse vp the dead It is euident enough that he speaketh of the spirituall death For they that referre it vnto Lazarus and the sonne of the widdow of Naâ—m and such like they are refuted by the text it selfe Christe telleth vs first that wee are all dead before he doth quicken vs. And hereby it appeareth of what force the whole nature of man is vnto the obtaining of saluation VVhen as the Papistes will set vp their free will they compare it to the Samaritane whom the robbers left halfe dead in the way As thogh it were lawful with the smoak of an Allegorie to darken a cleare sentence whereby Christ doth flatly adiudge vs to death And truly seeing that we are estraunged from God through sinne after the falling away of the first man whosoeuer doe not acknowledge themselues to be oppressed with eternall destruction they doe nothing els but deceiue themselues with vaine flatterings I graunt truly that there remaineth some life in the soule of man for both the vnderstanding and will all the senses are so many partes of life but because there is no part of life which doth aspire vnto the heauenly life it is no maruell if the whole man
bodie in the worlde must needes wander and vanish away so that he cannot goe forward vnto God A man doth then prepare himselfe vnto the obedience of the heauenly doctrine when he thinketh that he ought to seek this especially during his whole life that he approue him selfe vnto God But that peruers confidence wherby hypocrites do extoll thēselues before god seemeth to be a greater let then is worldly ambition and we knowe that the Scribes were sore sicke also of that disease VVe may easily answere for Christe his mening was to pluck from their faces the false visour of holines wherwith they deceiued the ignorant people Therefore he doth as it were with his finger poynt out the grosser vice whereby all men might perceiue that they were nothing lesse then that which they woulde bee accounted to be Againe although hypocrisie do boast it self against God yet is it alwayes ambitious in the worlde and before men Yea this is the only vanitie which puffeth vs vp euen wicked confidence whylest that wee stande rather to our owne and the iudgement of other men then of God For he that doth truly set God before him as a iudge hee must needes fall downe flat being discouraged and throwen downe Therfore he that will seeke glory of God alone must needes being confounded with the shame of himselfe flie vnto his free mercie And truly those that haue respect vnto God doe see themselues to be condemned and lost and that there remaineth nothing whereof they may boast besides the grace of Christ such desire of glory shall alwayes be ioyned with humilitie And as touching this present place Christe giueth vs to vnderstand that men are no otherwise prepared to receiue the doctrine of the Gospel saue only when as they turne all their senses hauing drawen them from the world vnto God alone and doe earnestly consider that they haue to deale with him that forgetting the delights wherewith they are wont to deceiue themselues they may discend into their owne consciences VVherefore it is no maruell if the Gospel doe finde at this day but a few that are easie to be taught seeing ambition carryeth all men hyther and thyther It is no maruell also if many doe fall away from the profession of the gospel for being carryed away with their owne vanitie they doe flie away VVherefore wee ought the more earnestly to seeke this one thing that being contemptible and as it were castawayes in the sight of the worlde and beeyng cast downe in our selues wee may be reckoned amongest the children of God 45 Thinke not VVe must take this order with the obstinate and stubborne when we see that they profite nothing by doctrine and friendlye admonitions to that we cite them to appeare before Gods iudgement seate There are but a few that mocke God openly but very manie doe carelesly mocke him with vaine flatterings whom they are set against as enemies feignyng that he is mercifull vnto them So at this day our Gyants who doe wickedly treade vnderfoote all the whole doctrine of Christ doe yet notwithstanding waxe as proude as if they were Gods deare friendes For who can persuade the Papists that Christianitie is any where els saue only amongest them Such were the Scribes with whom Christ disputeth in this place VVhereas they were great contemners of the lawe yet did they boast much of Moses so that they were not afraide to set him against Christ as a buckler If he had threatned that he himselfe would be vnto them an heauie and vntoilerable aduersarie he knew that all this would haue been contemned therefore he denounceth that there is an accusation prepared for them by Moses They are deceiued who thinke that there is a difference set downe in this place betweene the office of Christ and of Moses because it is the office of the law to accuse the infidels For Christ doth not respect that but only that he might take from the hypocrites all confidence who did falsly boast of the reuerence of Moses Like as if at this day any man should obiect vnto the Papistes that the holy teachers of the Church haue no more deadly enemies then they whose title they do wickedly corrupt Furthermore let vs learne hereby that we must not boast of the scriptures in vaine because vnlesse we worship the sonne of God with y e true obedience of faith they shall rise to accuse vs at the last day whome God raysed vp to be witnesses there VVhenas he saith that they hope in Moses he doth not accuse thē of superstition as if they did ascribe the cause of their saluation vnto Moses but his meaning is that they did wickedly leane vnto Moses his aid as if they could haue him to be a patrone of their wicked stubbornnesse 46 For if ye did beleeue He sheweth why Moses shal be their accuser to wit because they refuse his doctrine And we know that there can no greater iniurie be done to the seruants of God then when as their doctrine is despised or slandered Secondly those whom the Lord hath made ministers of his word they must also be defenders of it Therfore he gaue vnto all his prophets a double person that they should teach y e godly vnto saluation that they should at length thrust thrugh the reprobate with their testimonie VVheras Christ saith that Moses writ of him it needeth no long proofe amongst those who know that Christe is the end of the law and the soule therof But if any man being not contented therwith doth desire to see the places I counsel him first that he reade diligently the Epistle to the Hebrewes wherwith also Stephen his sermon agreeth in the 7◠chap. of the Acts. Secondly that he marke when Paule applieth testimonies vnto his purpose I cōfesse in deed that ther are few places wherin Moses doth openly preach Christ but to what end serued the Tabernacle sacrifices all ceremonies saue only that they might be figures formed according to that first example which was shewed him in the mount Therefore without Christ all Moses his ministerie is in vain Againe we see how he doth continually call backe the people vnto the couenant of the fathers which was established in Christ in somuch y t he maketh Christ y e principall point ground worke of the couenant Neither was this vnknowen to the holy fathers who had alwaies respect vnto the mediator A longer treatise would not agree with the breuitie which I desire 47 For if you beleeue not his words Christ seemeth in this place to make himselfe to be of lesse credite then Moses but we knowe that heauen and earth was shaken with the voyce of the gospel But Christ frameth his speech vnto those vnto whom he speaketh For without all doubt the authoritie of the lawe was holy amongest the Iewes so that it coulde not bee but that Christ was inferiour vnto Moses Hereunto appertaineth the opposition of writinges and wordes For he doth therby exaggerate their
For they had no true and lawfull reason to render why they did so because they sought in Christ another thing then Christe himselfe Therefore this fault is noted in them that they seeke Christe for their bellies sake and not because of the myracles And yet it cannot be denyed but that they had respect vnto the myracle Yea the Euangelist saide before that they were mooued with the myracles to followe Christ but because they did abuse the myracles vnto a straunge end he doth worthily cast in their teeth that they haue greater respect vnto their bellie then vnto the myracles as if he should say that they did not goe forward in the workes of God as they ought For this had beene true profiting so to haue acknowledged Christe to bee the Messias that they should haue giuen themselues to be taught and gouerned by him and to haue gone toward the heauenly kingdome of GOD he beeing their guide But they looke for no more at his hands but to bee well in this world Furthermore this is to spoyle Christe of his principall power For he was giuen of the father for this cause and he reuealed himselfe vnto meÌ„ for this cause that he may reforme those who were endowed with the holy ghost according to the Image of God that he may leade them into euerlasting life being clothed with his righteousnes Therfore it skilleth much what we respect in Christ his myracles For he y t doth not desire to attaine vnto the kingdome of God but sticketh fast in the commodities of this present life he seeketh no other thing but to fill his bellie Like as at this day many would gladly embrace the Gospel if beeing voide of the bitternes of the crosse it did only bring with it the delights of the flesh Yea we see many offer themselues to serue Christ that they may liue more merily and freely Some for hope of gain some for feare some for their sakes whome they will please doe professe themselues to be Christ his disciples Therefore this is the chiefest thyng in the seeking of Christ that contemning the worlde we seeke the kingdome of God and the righteousnesse thereof But because men are well persuaded of themselues and do assure themselues that they seek Christ very well when as they corrupt his whole power Christ after his accustomed manner doth double the word verilie as if hee would by an oathe bring to light the vice which lyeth hid vnder our hypocrisie 27 VVorke He teacheth whereunto he would haue his whâ—lie bent namely vnto eternall life but because by reason of the grâ—ssenes of nature we are alwayes addicted vnto earthly thinges therefore he doth first correct that disease which is ingendered in vs before he sheweth what we must doe This doctrine had been simple and plaine labour for the incorruptible meate but because he knew that mens senses are tyed vnto earthly cares he doth first of all commaund them to acquit themselues of these snares that they may arise vp into heauen not that he forbiddeth those that be his to labour that they may get themselues dayly foode but he telleth them that they must preferre the heaueÌ„ly life before the earthly because this is the only cause of liuing to the godly that being as strangers in the world they may make hast into the heauenly countrie Secondly wee must marke the drift of this place because they do corrupt the power of Christ who are addicted to their belly and earthly thinges hee sheweth what we ought to seeke in hym and for what cause we ought to seeke him And he vseth such metaphors as are agreeable vnto the circumstance of the communication If there had been no mention made of meate he might haue said without vsing any figure it behoueth you setting aside the care of the worlde to striue to attaine vnto the heauenly life but because they run to meate like beastes Christ frameth his speech metaphorically and calleth all that meate whatsoeuer doth appertaine vnto newnes of life VVe know that our soules are fed with the doctrine of the Gospel whilest that it worketh effectually in vs through the power of the spirite Therefore seeing that faith is the life of the soule what things soeuer do nourish further faith they are compared to meate Hee calleth this kinde of meate vncorruptible and he saith that it remaineth vnto eternall life that we may know that our soules are not fed for a day but that they are brought vp vnto the hope of blessed immortalitie because the Lord beginneth the worke of our saluation that he may finish it vntyll the day of Christ. Therefore it is meet that we receiue the giftes of the spirite that they may be to kens and pledges of eternall life For although the reprobate doe oftentimes refuse this meate hauing tasted thereof so that it doth not remaine in them yet doe the faithfull perceiue this force of the soule abiding when as they do perceiue that force of the spirite which is neuer fraile in his giftes yea which neuer falleth away Their reason is friuolous who gather out of the word worke that we doe merite euerlasting life by workes For Christ as we haue said doth figuratiuely exhort men to applie their studies vnto the meditating vpon the heauenly life whereas they are wont otherwise to bee set wholy vpon the worlde And Christ remoueth all doubt when he saith that he giueth this meate For no man doth obtain that by his own industrie which he hath of his gifte There is some shew of contrarietie these words yet these two things do easily agree together that the spirituall meat of the soule is the free gift of Christ and that it standeth vs vpon to endeuour to be made partakers of this so great a good thing For him hath God the father sealed He confirmeth the sentence next going before because he is appointed by his father to this end The old writers did falsly wrest this place vnto the diuine essence of Christ as if he were said to be sealed because he is the print and expresse image of the father For he doth not intreat in this place subtilly of his eternall essence but what is commanded and inioyned him what is his office and furthermore what we must hope for at his hands Furthermore the fit metaphor alludeth vnto the auncient custome for they sealed that with ringes which they would establish with their authoritie So Christ that he may not seem to take any thing to himselfe affirmeth that this office was laide vpon him by his father and that this decree of his father was reuealed as it were with a grauen seale The summe is seeing that it is not euerie mans office to feed y e soules with vncorruptible meat Christ commeth foorth promising himselfe to be the authour of so great a good thing he addeth moreouer that he is approued of God that he was sent vnto men with this marke of the seale Hereupon it foloweth that
and said vnto them Although I testifie of my selfe my testimonie is true because I know whence I came and whither I shall go but yee know not whence I came and whither I shall go 12 I am the light of the world They that omit the historie next going before do ioine this communication of Christ with the sermon whiche he made y e last day of the feast And this is a most notable title of Christ when as he is called the light of the world For seeing that wee are all blinde by nature there is a remedie set before vs wherby being deliuered from darknesse we may be partakers of the true light Neither is this benefite offered vnto one or two only because Christ affirmeth that he is the light of all the whole world For his meaning was not only to take away the difference that was betwene the Iewes the Gentiles by this generall sentence but also betwene the learned the idiots betweene the gouernors the common sort But first of all we must note the necessitie of the seeking of this light For doubtlesse none will offer themselues to bee illuminated by Christe saue those who shall first acknowlege that this world is darknes that they are altogether blind Therfore let vs know that when as the meanes to obtaine light is shewed vnto vs in Christ we are all condemned of blindnes and what light soeuer we think to be any where els it is compared to darknes thicke night For Christ sheweth not what thing is common to him with others but he challengeth this as proper perticular to himself VVherupon it followeth that there is not on sparkle of true light without him There commeth out in deede some kinde of brightnes but being onely like vnto a lightning it doth nothing els but make the eyes dasel Furthermore wee must note that the force parts of lightning are not restrained vnto the person of Christ. For although he be farre from vs in respect of body yet doth he shew vnto vs this light dayly in the doctrin of the Gospel by the secret power of his spirite Yet doe wee not know the perfect definition of this light vnlesse we learne that we are illuminated by the gospel spirit of Christ that we may know that in him is hidden the fountaine of all knowledge wisdome Hee that followeth me There is an exhortation put after doctrine which the promise which is added immediately doth confirme For whenas we heare that they are out of danger of erring whosoeuer doe suffer Christe to rule them we must be stirred vp to follow him hee himselfe draweth vs hither as it were with his out stretched hande And also such a large great promise ought to bee of great force that they are certaine that they haue a sure way through the middest of darknesse who shall caste their eyes vpon Christ and that not for a short time only but vntill they come vnto the marke it self For the words of the future tense import so much that they shall not walk in darknes but shall haue the light of life To the same purpose serueth this last thing wherein the continuaunce of the light is plainely expressed VVherfore we need not feare least he faile vs in the middest of the iourney seeing that he bringeth vs through vnto life The Genetiue case is taken for the adiunct noting the effect after the maner of the Hebricians as if he had said the liuely light Furthermore it is no maruel that there raigneth such grosse and thick mists of errors and superstitions in the world seeing that there be so fewe that beholde Christ. 13 Therfore the Pharisees said They obiect that which is wont coÌ„monly to be saide that no man is to be trusted in his owne cause For a true testimonie is put in steed of a lawfull testimonie such a one as is worthy to be beleeued To be short their mening is that he looseth his wordâ— in vaine vnlesse he haue some proofe from some other 14 And If I testifie Christ maketh answere that his testimonie is of credite and authoritie enough because he is no priuate man of the coÌ„mon sort of men but he beareth a farre other person For when as he saith that he knoweth whence he commeth and whither he will goe heâ— doth by this exempt himselfe out of the coÌ„mon sort of men Therefore his meaning is that wheras euery maÌ„ is suspected in his own cause it is prouided by the lawes that no man be beleeued whenas he speaketh in his owne cause that taketh no place in the sonne of God who is far aboue all the world For hee is not reckoned in the common sorte of men but hee is adorned with this priuiledge of the father that hee can bring all men into order by his word alone I know from whence I came In these woordes hee affirmeth that hee hath not his beginning of the world but that hee came from God and that therefore it is an vniust and absurd thing that his doctrine which is diuine shoulde be subiect to the lawes of men But because beeing then cloathed with the forme of a seruaunt he was despised of them because of the humilitie of the fleshe hee doeth also call them backe vnto the glory of his resurrection which was to come which was an excellent token of the godhead whiche was hidden vnknowen before VVherefore that meane estate should not haue hindered the Iewes froÌ„ submitting themselues vnto the only embassadour of God promised vnto them long before in the law VVheÌ„ as he saith that he knoweth that they know not his meaning is that their vnbelief doth no whit impayre his glory Furthermore seeing that he hath declared the same vnto vs our faith must despice all the backbitings whisperings of the wicked For it cannot be grounded in God vnlesse it be far aboue the greatest height of the world But to the end the gospel may haue his maiestie amongst vs we must alwayes take heed vnto the heauenly glory of Christ so heare him speaking in the world that we remember whence he came what maner empyre hee hath now hauing ended his embassage For as he humbled himselfe for a season so he sitteth now vpon the right hand of the father that euery knee may be bowed vnto him 15 You iudge according to the flesh I iudge no man 16 And if I iudge my iudgement is true because I am not alone but I and the father that sent mee 17 Furthermore it is written in your law that the testimonie of two men is true 18 I am he that testifie of my selfe and the father that sent me dâ—th testifie of me 19 Therefore they said vnto him where is thy father Iesus answered them you neither know me nor my father if you did knowe me you shoulde also verilie knowe my father 20 These wordes spake Iesus in the treasurie teaching in the temple And no
which shal come to passe 14. He shal glorifie me because he shal take of mine and show vnto you 15. Al things which the father hath are mine therefore said I vnto you he shal take of mine and shew vnto you 8. VVhen yee shall come Omittinge the diuersitie of expositions whiche the obscuritye of this place hath broughte forthe I will onelye affirme that whiche I doe thinke dooth beste of all agree with Christ his meaning Hee had promised the spirit to his disciples he commendeth the excellency of the gift now by the effect because his spirit shal not gouerne vphold and defend them alone but shal spread abroad his force farther He shal reproue the world saith he That is he shal not onely abide shut vp in you but shall spreade abroade himselfe from you through his power throughout the whole worlde Therefore hee promiseth vnto them the spirite which shall be the iudge of the world and by whome their preaching shal be so liuely and effectuall that it shal bring those into order who passing their boundes beefore throughe vnbrideled lyberty were holden with no feare or reuerence And we must note that Christ speaketh not in this place of secrete reuelations but of the power of the spirite which appeareth in the externall preaching of the Gospel and in the voice of menne For how commeth it to passe that the voice of manne pearceth the mindes doth take roote there and finallye bringeth foorth fruite making fleshy heartes of stony heartes and renewinge the menne themselues saue only because the spirit of Christ doth quicken it Otherwise it shuld be a dead letter and a vaine founde as Paul teacheth excellently 2. Cor. 3. 6. where he boasteth that he is a minister of the spirite because God wrought mightely in his doctrine The sense therefore is this when as the Apostles shal haue the spirite giuen them they shall bee furnished with celestiall and diuine power that they maye exercise authoritie and haue iurisdiction throughout the whole world This is attributed rather to the spirite then to them because they shall haue no power of their owne seeing they shal be onely ministers and instrumentes and it is the spirite alone which is in them which shall gouerne I thinke that he comprehendeth vnder this word world aswel those that should be truely conuerted vnto Christ as the reprobate and hypocrites For the spirit reproueth men two manner of wayes in the preaching of the Gospel for some are touched throughly so that they humble themselues willingly they subscribe vnto the iudgemente readily whereby they are condemned Othersome although they being conuicted cannot escape guiltinesse yet doe they not yeelde from their heart neyther doe they submit themselues vnto the authority and dominion of the spirit but rather beeinge subdued they frette inwardly and being confounded they doe not yet cease to nourish stubbernnes in their hearts Now do we see how the spirite ought to reproue the world by the Apostles to witte because GOD reuealed his iudgement in the Gospel wherewith when the consciences were smitten they beganne to feale their own mysery and the grace of God For the word Elenchein is taken in this place for to conuicte That which is contained 1. Corinth â—4 24. shall bringe no small lighte to the vnderstanding of this place where Paul saith if they prophecie all and an vnbeleeuer or an idiote doe come in he is reproued of all he is iudged of all and so the secretes of his heart are made manifest Paule intreateth in that place properly of one kinde of reprouing to wit when the Lord bringeth his elect vnto repentaunce by the Gospel yet it appeareth euidently heereby how the spirit of God doth by the sound of mans voyce compell men vnacquainted before with the yoake to acknowledge and submit themselues to his gouernment Now the question is to what end Christ said thus Some doe thinke that he noteth the cause of the hatred whereof he made mention as if he should say that the world doth hate them for this cause because the spirite shall vrge the world on the other side by them But I doe rather subscribe vnto those other who teach that Christe didde intende some other thing as I haue alreadye touched in the beeginninge For it was verye requisite that the Apostles shoulde knowe that the gyfte of the spirite which was promysed them was no small gyft Therefore the excellencie thereof is descrybed that GOD shall by this meanes erecte his iudgemente seate to iudge the whole world 9. Of sinne Now it remayneth that we see what it is to reproue of sinne Christ seemeth to make infidelytie the onely cause of sinne and that is diuersly wrested by the interpreters But as I sayd before I will not declare what euery one of them teacheth or thinketh VVe must firste of all note that the iudgement of the spirite beginneth at the declaration of sinne For this is the beginning of spiritual doctrine that menne begotten in sinne haue nothing in themselues but the matter of sinne Furthermore Christ maketh mention of infidelitie to the ende hee mighte shew what the nature of man is in it selfe For because the bond wherby he vniteth himselfe vnto vs is fayth vntil we beleeue in him wee are without him and deuided from him Therefore these words importe as much as if he should haue said when the spirit shall come he shal declare and proue that sinne reigneth in the world without me Therfore infidelitie is named in this place because it separateth vs from Christ and so bringeth to passe that there is nothing left in vs but sinne To be shorte the corruption and frowardnes of mans nature is condemned in these words least we should think that there is one drop of righteousnes in vs without Christ. 10. Of righteousnes VVe must note the course of the degrees whiche Christ setteth downe Hee saith now that the worlde must be reproued of righteousnes For doubtlesse menne shal not hunger and thriste after righteousnes yea they shal with loathsomnesse refuse whatsoeuer shall be spoken of it vnlesse they shal be touched with the feeling of sin Especially we must thus thinke of the faithfull that they cannot profitte in the Gospel vntil they shal be first humbled which cannot be vntill they come to the knowledge of their sinnes It is the proper function of the law to call the consciences vnto Gods iudgement and to wounde them with feare but the Gospel cannot be rightly preached but that it muste bring from sinne vnto righteousnes and from death to life Therefore it must needes borrow that first member of the law wherof Christ spake And heere vnderstand that righteousnes which we haue by the grace of Christ. Christ placeth that in his ascention vnto his father and that not without cause for like as as Paule testifieth Rom. 4. 24 hee rose againe for our iustification so he sitteth nowe at the right hande of the father that he may exercise whatsoeuer power
no small light to the historie which followeth in the next Chapter Chap. 20. 1 AND the first day of the Sabbothes came Mary Magdalene earely in the morning whenas it was yet darke vnto the sepulchre and sawe the stone taken away from the sepulchre 2 Then shee runneth and commeth to Simon Peter and vnto the other disciple whō Iesus loued and saith vnto them They haue taken the Lorde out of the sepulchre and we know not where they haue laide him 3 Therefore Peter and the other Disciple wente foorth and came to the sepulchre 4 And they two ranne together but the other disciple out ran Peter and came first to the sepulchre 5 And when he stouped downe he saw the linnen cloathes lying yet hee entred not in 6 Then Simon Peter came following him entred in into the sepulchre and saw the linnen cloathes lying 7 And the kerchiffe that was vpon his head not lying with the linnen cloathes but wrapped together by it selfe in a place 8 Then entred in the other disciple also which came first vnto the sepulchre and saw and beleeued 9 For they knew not the Scripture as yet that hee must ryse againe from the dead 1 And the first day of the Sabboth Because Christ his resurrection is the principall point of our faith and without which there is no hope of eternall life Therefore the Euangelistes doe stand the longer about the prouing of the same like as this Euangelist of ours gathereth many testimonies wherby we may be fully certified that Christ is risen from the dead Yet it may seeme an absurde thing that hee bringeth foorth no more substanciall witnesses For he beginneth with a woman but by this meanes was that fulfilled 1. Cor. 1. 27. That God choseth that which is weake in the worlde that he may confound the wisdome and power and glory of the flesh There was no more earthly dignitie in the disciples then in the woman which followed Christe but because it pleased Christ to haue them to be the first witnesses of his resurrection they are authenticall and of sufficient authoritie and without all exception There was nothing els that letted the Priestes and Scribes and all the people and Pilate to know certainely that Christ was risen againe but grosse and voluntarie blindenesse Therefore they were all woorthy in seeinge not to see Neuerthelesse Christe reuealed hymselfe to a small company But before we goe any farther it is good to shewe how the Euangelistes agree togither in whose woordes there appeareth some disagreement at the first light Iohn nameth Magdalene alone Mathewe two Marke three Luke setteth downe no certaine number but sayeth onely that the women which followed Christe from Galilee came But wee maye easily loose this knotte thus that like as Mathewe putteth the names of two women whiche were better knowen and more famous amongest the disciples so Iohn is contented with the name of Magdalene alone Neuerthelesse hee excludeth not the other yea wee may easily gather out of his woordes that shee was not alone For Marye sayeth shortly after in the plurall number wee knowe not where they haue layed hym Therefore althoughe Iohn make no mention of her fellowes yet hee telleth nothinge that is contrary to the other who say that there were more VVe may easily aunsweare concerninge the varietie of the time VVhen Iohn sayeth that shee came before it was day vnderstande that they tooke their iourney when it was yet darke and before they came to the Sepulchre it was light day And at nighte after the Sunne was sette when as the Sabboth was ended they hadde bought the odours And hither oughte the narration to bee referred Otherwise there seemeth to be some shewe of contrarietie in that Iohn sayeth that Marye spake vnto him and Peter onelye but Luke sayeth that shee came vnto the eleuen Apostles and that her speache seemed vnto them a fained thing But wee may easily aunsweare because Iohn did omitte his other companions of sette purpose for he and Peter came vnto the Sepulchre only In that Luke maketh mention of Peter alone it is like to that which we spake of late concerning Marye Magdalene and the other women Furthermore it is to be thought that the other nine disciples were kepte backe with feare least if they had come abroade in companies they had beene seene too openly Neither doeth that any whitte hinder whyche Luke seemeth to graunt that the other did despise the wordes of Mary because hee addeth immediately after that Peter ranne VVherefore hee meaneth simplie that they were as it were astonied at the first hearing but at length when they were come to themselues againe Peter followed her that he might see And whereas Luke sayeth that Christe appeared vnto Marye before shee hadde tolde the Disciples that the sepulchre was emptie the course of the narration is tourned backewarde whyche appeareth plainely by the texte For hee addeth that which Iohn testifieth came to passe before shee sawe Iesus Neither is there any absurditie in this seeinge that it is a common thing amongest the Hebritians to sette downe that first which is later in order of time The first day of the Sabaoths The Euangelistes doe not shewe when and after what sort Christe did rise againe because it was sufficient for them to expounde when and to whom his resurrection was made knowen Therefore he sayeth that Mary came the first day of the Sabaoths It is woorde for woorde one but it is a common thing amongest the Hebritians to put one in steade of first because numbers begin with one And for as muche as euery seuenth day was ordained to rest in they called all the whole weeke the Sabaoth giuing this honour to the holinesse of the daye that they called the rest of the time by that name Therefore the women came vnto the sepulchre on the morrowe after the Sabaoth for as much as they had bought odours the same day yet after the Sun was sette and secondly seeing that they were gone out of the Citie when as it was yet darke as it falleth out in fearful matters It was the first day of the Sabaoths in respecte of the next Sabaoth because it was the beginning of the weeke the ende whereof the Sabaoth was Therefore Simon Peter went foorth It is a marueile that seeinge there was suche a weake and almost no faith as well in the disciples as in the woman there was so great zeale in them And surely it cannot be but that godlines enforced them to seke Christ. Therfore there remayned some seed of faith in their harts but yet it was choked for a time so that they knewe not that they had that which they hadde So the spirite of God doth oftentimes worke in the elect after an hidden manner In summe we must holde that there was some hidden roote from whiche we see fruit proceede And although this feeling of godlinesse which they had was confused and intangled in muche superstition yet doe I giue it
is a thing not straunge in the scripture Further Peter is adorned with a double honour for the first of them dooth belong to his owne priuate saluation and the last to his Apostolicall function VVhen he saith Thou art Peter he confirmeth that he gaue not this name before to him in vain because he should be stedfast as a liuing stone in the Temple of God Though this extendeth to all the faithfull Ephes. 2. 21. Euerye one of whom are the Temples of God and by faith beeing compact amongste themselues do together make one temple yet this excellencye of Peter is noted amongst the rest euen as euery man receiueth more or lesse in his order according to the measure of the gift of Christ. Vpon this rock Hereby it appeareth how the name of Peter agreeth as with the name of Simon so also with the rest of the faythfull because that they being grounded vppon the fayth of Christ are with a holy consent buylte vp togeather into a spirituall building that GOD may dwell in the midest of them For Christ declared that this should be the commō foundation of al his Church he would gather vnto Peter what company of the faythful soeuer should be in the world as if he shuld haue saide you are now a smal number of men and therefore this your confession is of small estimation at this present but the time shall shortlye come when it shall shew it selfe magnifically and shall spreade it selfe more at large And this did not a litle preuaile for the encouraging of the disciples to bee constant for that though their faith was yet obscure and base yet they were chosē of the Lorde as the first fruites that at the length of that contemptible beginning a new Church shuld arise which should stand as a conqueror against al the affaults of the infernal powers For though y e pronoune it may be referred either to the faith or to the Church yet the latter sense doth better agree for that the strength of the Church shall stand vnuāquished against al the power of Sathan namely because the truth of god shal alwaies continue vnshaken wherupon the faith of the same is staid And that saing of Io. 1. ep 5. 4. answereth to this setēce This is y e victory which ouercōmeth the world euē your faith A promise worthy to be no that whosoeuer are vnited in Christ acknowledging Christ and him to be a mediatour shall continue to the end safe from all annoyaunce For that which is spoken of the body of the Church appertaineth to the perticular members of the same so farre forth as they are one in Christ. Yet hereby we are admonished that so long as the Church shall be a Pilgrim vpon earth it shall not be quiet but subiect to many troubles For therefore is Sathan denied the superiority because hee should dayly be against it Therefore that we may vse this saying of Christ let vs without feare glory against Sathan and by faith let vs triumph ouer all his bandes so agayne let vs knowe that we haue as it were an allarme sounded vnto vs that we might be alwayes ready and prepared for the battayle It is euident that by the name of gates is noted euery kind of power strong holde 19. And to thee will I giue the keyes Christe nowe beginneth to speake here of the publike office that is of the Apostleshippe whose dignitie is adorned with a double title For Christe saieth that the ministers of the Gospell are as porters of the kingdom of heauen because they beare the keyes of the same secondly he addeth that they haue power to bind and to lose which is effectuall in the heauens The similitude of keyes is aptly applyed to the office of teaching as Christ saith in Luke 11. 52. That the Scribes and the Pharises because they were interpreters of the law had likewise the key of the kingdome of heauen For we know that the gate of lyfe is not otherwise opened vnto vs then by the word of God VVherof it followeth that it is deliuered vnto the ministers as a key into their hand They which think that keyes in the plural number is therfore sayd because the Apostles had not onelye commaundement gyuen them to open but also to shutte doe not speake without some probable lykelyhoode yet if any man will take it otherwise let him vse his owne sense It is demaunded why the Lord should promise to giue that to Peter which he seemed to haue giuen before by creating him an Apostle But this question was aunswered in the tenth chapter where I sayd that those twelue at the first were sent forth Preachers but for a time so they returning to christ ended the course of that their calling And after that Christ rose againe from the dead then beganne they to bee appoynted ordinary teachers of the Church this honour is giuen them in respect of the time to come VVhatsoeuer thou shalt bind The second metaphor or similitude properly belongeth to note the forgiunesse of sinnes For Christe by his Gospell delyuering vs from the guiltines of eternal death loseth the snares of the curse wherein we were holden bound Therefore hee testifieth that the doctrine of the Gospell was ordained for the losing of our bandes that we being losed by the voice and testimony of men here vpon earth shuld also indeede be losed in heauen But because that very many do not onely wickedly refuse the deliueraunce offred but also by their frowardnes doe procure a heauier iudgement for themselues therefore the power yea and commaundement to binde is also giuen to the ministers of the Gospell Yet this is to be noted that this is accidentall to the Gospel and as it were against the nature of the same As Paul 2. Cor. 10. 6. teacheth when he speaking of vengeaunce which hee saith he hath ready against all vnbeleeuers and disobedient presently after he addeth when your obedience is fulfilled For if the reprobate did not through their owne faulte turne lyfe into death the Gospell should be the power of God to saluation to all men Yet because that when the same is hearde the vngodlynes of many openly breaking out doth prouoke the wrath of god the more to such it is necessary that the sauour thereof should be deadly This is the summe that Christ would assure his of the saluation profered vnto them in the Gospell that they might as surelye looke for the same as if he himself should discend from heauen as a witnesse of it and againe to strike a feare into the contemners least they should think that they might freely scorne at the ministers of the word both which were very necessary For because that incomparable treasure of lyfe is proposed vnto vs in earthly vesselles 2. Cor. 4. 7. If the aucthoritie of the outward doctrine were not thus sanctified vnto vs the credite of the same would decay almoste euery moment Againe the vngodly do so boldlye set against it because they
thinke they haue to doe with men Therefore Christe declareth that by the preaching of the Gospell is reuealed vppō earth what the iudgement of God shal be in heauen and the assuraunce of lyfe and death cannot be had from otherwhere This is a great honour that we are Gods interpreters to witnesse to the world his saluation The great maiestie of the Gospell which is called the ambassage of the mutuall reconciliation betweene God and men To be shorte it is a wonderfull comfort to godly mindes when they knowe that the message of their saluation brought them by a man of no reputation mortal is ratified before God In the meane season let the vngodlye raue as they please at the doctrine which is preached by the cōmaundement of God they shal fele at the length how truly earnestly God hath threatned thē by the mouth of men Further the godly teachers being furnished with this hope maye without feare testifie vnto themselues and others the grace of God which giueth life and with no lesse courage may they thunder against the obstinate contemners of their doctrine Thus farre haue I plainly expounded the natural sense of the words so that nothing remaineth to be added except the Romane Antichriste desiringe to colour his tirannye dare be so bolde as no lesse wickedly then vnfaithfully to peruert this whole place And though the light of the true interpretatiō which I haue shewed seemeth to be sufficiēt to chase away his darknes yet least he shuld any thing hinder the godly readers I wil brieflye answere his corrupt quarrels First hee imagineth Peter to be called the foundation of the Church But who seeth not that he transferreth that to the person of the man which was spoken of Peters faith I graunt that Peter a rock with the Grecians do signifie one thing but that the first is spoken after the phrase of the Athenians the other of the common language but this diuersity is not rashly set down by Math. but the gender is rather chāged of purpose that he might expres some diuerse thing and I doubt not but that Christ noted such a difference in his speache Therfore Augustine doth wisely admonish that it is not called a rock of Peter but he is so called Peter of a rock as we are al christians of Christ. Further that I be not tedious whē that saying of Paul 1. Cor. 3. 11. must be holden amongst vs for certein and sure that the Church can haue no other foundation then in Christ alone the Pope cānot deuise an other foundation without sacrilegious blasphemy And certeinly how muche we ought to detest this tiranny of the Pope euen in this one thing it cānot be sufficiently expressed in any words that for his sake the foundatiō of the Church shoulde be taken away that the open gulfe of hell should swallow vp miserable soules Adde further that this clause as I touched before doth not yet belong to the publike office of Peter but onelye amongst the holy stones of the temple one place is giuen to him amongst the chiefe The titles that follow do belong to the Apostolical function VVherof it followeth that nothing is spoken to Peter which dooth not belong also to the rest of his fellowes for if the dignity of the Apostleship is cōmon amongst them then whatsoeuer is annexed vnto the same must also be common But Christ speaketh vnto Peter only by name for as one in the name of al had confessed Christ to be the soone of God so again the speach is directed to one which yet alike belōgeth to the other Neither is that reason to be despised which is alleaged by Cyprian others that Christe in the personne of one spake vnto all that hee myght commend the vnitie of the Church They except that hee to whom this was peculiarly giuen is to be preferred aboue al the reste And this is as much as if they should contend to haue him to be an Apostle rather thē his fellowes For the power of binding and losing cannot be taken away from the office of teaching the Apostleship rather then heat or light from the sun But if we yeeld that sōwhat more was graunted vnto Peter then to the rest that he shuld excel amongst the Apostles yet the Papists do foolishly inferre that a primacy was giuen him that he should be the vniuersal head of al the Church For there is both a difference betweene dignity power and also there is a difference of being in a higher degree of honour amongst a few then to gather the whol world vnder his elbowes And truly Christ laid not a greater burden vpon him then hee was able to beare He is commanded to be a porter of the kingdome of heauen he is cōmaunded by binding and losing to dispence the grace of God and to execute his iudgment vpon the earth namely so farre as the power of a mortal man doth reach Therefore whatsoeuer is giuen him must be restrained to the measure of grace wherewith hee is indued for the edifying of the Church So that huge empire which the Papists arrorogate vnto him falleth downe But if there were no controuersie nor strife but that Peter had it yet this maketh nothing for the tiranny of the Pope For the principle which the Papists hold no man in his right mind will graunt them that here it was giuen to Peter that he shuld passe it ouer as it were by right of inheritance to them that shuld come after him VVherfore the Papists do make him liberal of an other mans Further if there shuld be a continual succession yet the Pope getteth nothing therby vntil he be proued to be the lawful successor of Peter And how proueth he this Because Peter died at Rome As though Rome by the horrible murther of the Apostle gat her self the supremacy But they pretende that he was also Bishop there How vaine that is I haue sufficiently shewed in my institution from whence I had rather haue the whole tractation of this argument to be fetched then here with the trouble and wearines of the readers to vnfold it again Yet let this short clause be added Although the Byshop of Rome were by law the successour of Peter yet when by his owne falshoode he shall depriue himselfe of so great an honour whatsoeuer Christ gaue to the successours of Peter shall profit him nothing It is too well knowne that the Popes court is at Rome but they can shew no mark of a Church there And he asmuch abhorreth the office of a Pastor as he couetously striueth for his autoritie And if Christe omitted nothing for the extolling of Peters heyres yet hee was not so prodigall as to bestow that honour vpon Apostates Matth. 16 Mark 8. Luk. 9 20. Then hee charged his disciples that they shoulde tell no mā that he was Iesus the christ 21. From that time forth Iesus began to shew vnto his disciples that he must go vnto Ierusalem and