afterward indifferently for all menne Father pardon them for they knowe not what they doe I answeare that the prayers which we make are yet notwithstanding restrained vnto the Electe VVee must desire that this manne and that and euery manne may be saued and so comprehende al mankinde because we cannot as yet distinguish the electe from the reprobate yet neuerthelesse when we pray that the kingdome of God maye come we doe also pray that he will destroy his ennemies There is thys onely difference that wee pray for the saluation of all menne who wee knowe are created after the image of GOD and whiche haue the same nature whiche wee haue wee leaue their destruction to Goddes iudgement whome hee knoweth to be reprobates But there was another speciall reason of the prayer which is recited heere whiche ought not to bee followed as an example For Christe prayeth not accordinge to the bare feelinge of faith and loue but beinge entred into the secreat places of heauen hee setteth before his eyes the secreat iudgements of the Father which are hidden from vs so longe as wee walke by faith Furthermore wee gather out of these wordes that GOD chuseth whome hee thinketh good vnto him selfe out of the worlde that they may bee heyres of life and that this difference commeth not from mennes merites but that it dependeth vppon hys meere good will For those menne whiche place the cause of election in man they must beginne wyth faith And Christe sayeth flatly that they were the fathers whiche are giuen hym And it is certaine that they are giuen for this cause that they may beleeue and that faith floweth from thys giuinge If this giuinge bee the beginninge of faith and if election doe goe before it in order and time what remaineth but that wee confesse that they are chosen freely whome GOD will haue saued out of the worlde Nowe seeinge that Christe prayeth for the electe alone wee must needes haue the faith of election if wee will haue our saluation commended to the father by him Therefore they doe great iniurie to the faithfull whiche goe about to blotte out the knowledge of election out of their mindes because they depriue them of Christe his voyce and consent Furthermore the peruerse dulnesse of these menne is refuted in these woordes who vnder the colour of election doe giue themselues vnto flouthfulnesse whereas it ought rather to sharpen and prouoke in vs the desire to praye as Christe teacheth by hys owne example 10. And all mine are thine Heereunto belongeth the former member that hee shall surely be hearde of the father I commende none other sayeth he vnto thee saue those whome thou acknowledgest to be thine owne because I haue nothinge that is separated from thee therefore I shall not take the repulse In the seconde member hee sheweth that hee hathe iust cause to care for the elect because they are his owne after that they are the fathers All these thinges are spoken to the confirmation of our faith VVee must not seeke for saluation anye where else saue onely in Christe VVee will not bee content with Christe vnlesse wee knowe that wee possesse GOD in hym Therefore wee must knowe and holde that vnitie whyche is betweene the Father and the Sonne whyche causeth that there is no diuision betweene them That agreeth with the seconde member which hee addeth afterwarde that hee was glorified in the disciples For it followeth that it is meete that hee further their saluation on the other side And this is a good signe and token to confirme our faith that Christ will neuer neglect our saluation if he shall be glorified in vs. 11. I am not nowe in the worlde Hee sheweth an other cause whye hee prayeth so earnestlye for his Disciples to witte because they shall shortly be depriued of his corporal presence vnder which they rested hytherto So long as hee was conuersant with them hee browded them vnder his wingeâ— as a henne doth her chickine now when hee departeth he prayeth his father to couer them with his sauegard and this doth he in respect of them For he prouideth a remedie for their feare that they may rest vpon God himself vnto whom hee deliuereth them now as it were from hand to hande And we gather no small comforte hence when we heare that the sonne of God is so much the more carefull for the safetie of his whenas he leaueth them according to the body For we must gather thereby that he respecteth vs at this day also whilest we are in the world that he may prouide for our miseries from his heauenly glory Holy father The whole prayer tendeth to this ende that the disciples may not be discouraged as if their estate should bee woorse because of the corporall absence of their master For seeing that Christ was gyuen them for a season to be their keeper he restoreth them now againe into his fathers hande as hauing fulfilled his function that heereafter they may be preserued through his protection and power The summe is this whenas the Disciples are depriued of the beholding of the fleshe of Christ they suffer no losse because God receiueth them into his tuition whose power is euerlasting Hee prescribeth the manner of preseruing them that they may bee one For looke whom the father hath determined to saue he gathereth those into the holy vnitie of faith and the spirite But because it is not sufficient if men conspire together any manner of way this clause is added euen as wee For our vnitie shall be happy then if it represent the image of God the father and of Christ as the waxe doth receiue a forme from the ring wherewith it is sealed But I will expounde shortly after howe the father and Christ are one 12 VVhilest I was with them in the world I haue kept them in thy name These whoâ— thou hast giuen mee haue I kept and none of them hath perished but the sonne of perdition that the scripture might be fulfilled 13 And now I come vnto thee and these thinges speake I in the worlde that they may haue my ioy fulfilled in themselues 12 VVhilest I was in the worlde Christ saith that he hath kept them in his fathers name because he maketh himself a minister only which hath done nothing saue only through the power of God and his ayd Therfore he giueth vs to vnderstand that it is vnlikely that they should perishe now as if the power of God were extinguished by his departure But this seemeth to be a very absurd thing that Christ resigneth this dutie to keepe them vnto God as if he did cease to be the keeper of his hauing finished the course of his life VVe may readily answere that he speaketh in this place only of the visible keeping which had an ende in the death of Christe For truly so long as he was vpon earth he had no neede to borrowe power of any other whereby he might keepe the Disciples but this is wholy referred vnto
be demaunded whether to be perswaded of the power of Christ and of God is sufficient to make any manne faithful For thus much doe the wordes signifie doe you beleeue me that I can doe it But it appeareth out of diuers other places of the scripture that the knowledge of the power is but vaine and cold except we be assured of his wil. Yet Christe being satisfied with their answeare approoueth their faith as perfect in all poyntes I answeare when at the first they confessed him to be the sonne of Dauid they conceiued somewhat of the grace For with this title they honoured the redeemer of their nation and the authour of all their good Therefore hee demaunding of his owne power hee doeth more depely enquire whether they do constantly beleeue Therfore faith comprehendeth the mercy and fatherly loue of God with power the ready will of Christ with might But because that men do commonly attribute lesse to the power of God and might of Christ then is meete the blinde menne are not asked without a cause whether they beleeue that Christe can doe that which they professe though the purpose of Christe was simply to know whether that from their heart they gaue to him the honour of the Messias And for this cause is their faith approoued that in so base cōtemptible an estate they acknowledged the sonne of Dauid 29. According to your faith Although it is sayd that this benefite is especially bestowed vpon two blinde men yet out of these present wordes of Christ we may gather this general doctrine that we shal neuer be suffred to depart without our requests so that we pray with faith If that these two by a small saith as yet not throughly grounded doe obtaine that which they require much more at this day shall their faith preuail which being endued with the spirite of adoption and made partakers of the sacrifice of the mediatour doe come to God 30. He charged them Either his will was to haue other witnesses of the myracle or else that hee woulde deferre the reporte thereof to an other time Therefore that is woorthy to be reprooued that they doe vtter the same presently euery where For that some imagine that Christe forbade them that he might the rather stirre them forwarde we haue confuted in an other place It is certaine there was some cause of forbidding whiche is vnknowen vnto vs but these menne of an vnaduised zeale doe vtter it before the time 32. They brought vnto him a dumbe man It is probable that this manne was not dumbe by nature but when he was deliuered vp to the deuil that he was depriued of his speach yet al those that are dumbe are not possessed of deuils But this man was so afflicted that by manifest signes it appeared that his tongue was tied And that after his healing the people do cry out that the like was neuer seene in Israel seemeth to be an hyperbolicall kinde of speache for by greater myracles had God in times past reuealed his glory amongst that people But it may be that they had regarde to the ende of the myracle so that then the minds of all men were stirred vp to loke for the cōming of the Messias And they so extold the present grace of God so as they wold diminish nothing from his former works And it is to be noted that this speache was not premeditate but such as in admiration brake out sodenly 14. The Pharises sayde Heereby it appeareth how mad they were which were not afraide to defame with wicked speache so notable a woorke of God For the Antithesis is to be noted betweene the praise of the people and the blasphemie of these men For that the people sayeth the like was neuer done in Israel was a confession proceeding from a feeling of the glory of God VVhereby it doeth the better appeare that these men were starke madde which durst blaspheme God to his face Yet wee are also taughte when wickednesse is growen to extremitie that there is none so manifest a woorke of God which it will not peruert But this is monstrous seldome seene and incredible that mortall men should rise vppe against their maker but that blindnesse is so much the more to be feared which I spake of before whereby the Lorde after his long sufferaunce executeth his vengeance vppon the wicked Mathewe 9. Marke Luke 35. And Iesus went about all cities and townes teaching in their Synagogues and preaching the Gospel of the kingdome and healing euery sickenesse and euery disease among the people 36. But when hee sawe the multitude hee had compassion vppon them because they were dispearsed and scattered abroade as sheepe hauing no shepheards 37. Then sayde hee to his disciples surely the haruest is great but the labourers are fewe 38. VVherefore pray the Lorde of the haruest that he would send foorth labourers into his haruest   35. And he went about This is spoken by preuention that wee myghte knowe that the whole ministerie of Christe is not particulerly described but generally that he was diligent in his office namely that hee mighte publish the doctrine of saluation and confirm the same by myracles VVe haue sayd in an other place before that it is called the Gospel of the kingdome of the effecte because that by this meanes God doeth gather vnto himselfe a people that was miserably dispearsed that hee might raigne in the midst of them and for that cause truely hath he raised vp his throne that he might endue all his with full felicitie Yet let vs remember that it behooueth vs to become subiecte to God that by him wee may be caried into celestiall glory 36. He had compassion vpon them Hereby we gather first how sluggish the Priests were which being placed through out the whole lande that they might shewe foorth the light of the heauenly doctrine were become idle bellies And they proudly boasted themselues to be the chief bishoppes of the people and there was no small multitude of them which gloried in this title yet Christe acknowledgeth none of them to be pastours The same want is found at this day in Poperie which yet is replenished with pastorall titles for greate is that sinke or heape of that leude companie which vnder the name of the cleargie doe deuoure vppe the people For though they be dumbe dogges yet they are not ashamed arrogantly to bragge of their hierarchie But the woorde of Christ is to be heard which sayeth that there are no pastours whereas there are no labourers that those sheepe are wandring and dispearced which are not gathered togither into the folde of God by the doctrine of the Gospell And in that he is touched with compassion he prooueth himselfe to be a faithfull minister of his father in caring for the saluation of the people for whose sake he had takē vpon him our flesh And though he is now receiued into heauen and hath not the same affections whereunto hee was subiecte
til the floud came and tooke theÌ„ all away so shal also the comming of the sonne of manne be 40. Then two men shall bee in the fieldes the one shal be receiued the other shall be refused 41. Two womenne shal be grinding at a mill the one shal be receiued the ther shall be refused 42. VVake therfore for yee knowe not what hour your master will come 33. Take heede watch and pray for yee knowe not when the time is 26. And as it was in the daies of Noe so shall it be in the daies of the sonne of man 27. They eate they dranke they married wiues and gaue in marriage vnto the daye that Noe entred into the Arke and the floude came and destroyed them al. 28. Likewise also as it was in the dayes of Lot they eate they dranke they bought they solde they planted they buylt 29. But in the daye that Lot went out of Sodome it rained fire and brimstone from heauen and destroyed them all 30. After these examples shall it bee in the daye when the Sonne of manne shal be reuealed 31. At that day he that is vpon the house and his stuffe in the house lette him not come downe to take it out and hee that is in the fielde likewise let him not turne backe to that he left behind 32. Remember Lots wiâ—e 33. VVhosoeuer will seeke to saue his soule shal lose it and whosoeuer shal lose it shall get it life 34. I tell you in that night there shall be two in one bed the one shal be receiued and the other shal be left 35. Two womenne shall be grinding togeather the one shal bee taken and the other shal be left 36. Two shall be in the fielde one shall be receiued and an other shal be left Luke 21. 34. Take heede to your selues least at anye time your hearts be oppressed with surfeiting and drunkennes and cares of this life and least that day come on you at vnwares 35. For as a snare shall it come on all them that dwel on the face of the whole earth 36. VVatch therefore and praye continuallye that ye may be counted worthy to escape al these thinges that shal come to passe and that ye may stand before the sonne of man 37. At the dayes of Noe were Though Christe did euen nowe holde the myndes of his Disciples in suspence least they shoulde be too scrupulous in enquyring for the last day yet least they shuld liue too carelesly in the pleasures of the world he exhorteth theÌ„ now to watch Therfore his will was to holde theÌ„ so vncerteine of his comming that yet he wold haue them to watch for him dayly and euery moment Further that he might shake slouth from them and moue them to watch the better he saieth that the ende shall come sodenly when the world shall be drowned in a beastly slouthfulnesse euen as in the daies of Noe all nations were swallowed vppe when they looked not for it but gorged themselues in pleasure and delightes And shortly after the Sodomites when they wallowed in their own lustes and feared nothing were consumed with fire from heauen Sith the world shal be giuen so to securitie at the last day there is no cause why the faythfull should frame themselues after the example of the common people Nowe we vnderstand the purpose of Christ the faithfull must continually watch least they be sodenly ouerthrowne because the day of the last iudgement shal come vppon them before it be thought of Onely Luke maketh mention of Sodom and that in the 17. chapter where by occasion withoute regarde of the time he rehearseth this speach of Christe But there is no absurditie in it that two Euangelists hold themselues satisfied with one example thogh Christe proposed two especiallye sith it accorded in all poyntes that all mankinde was sodenly swallowed vp when they wallowed in idlenes and pleasure a fewe onely excepted And where he saieth that men eate dranke made marriages and applyed themselues to other worldly matters when God destroyed the whole world with a floud and SodoÌ„ with lightninges he declareth by those wordes that they were so occupied in the commodities and pleasures of this present life as if that no chaunge were to be feared And though hee doth presently commaund his disciples to take heede of surfeiting and cares of this world yet hee doth not in this place directly condemn the intemperancie of that time but rather their stubbornnesse whereby it came to passe that they carelesly despysing the threatninges of God tasted of that horrible destruction Therfore when they promise themselues a durable estate they stay not but goe carelesly forwardes in their accustomed waies But this was not corrupt or to be condemned of it selfe to prouide for their necessities except they would oppose a grosse blockishnes against the iudgemente of God that they might runne blindly into all manner of sinne as if there were none in heauen to reuenge it So Christ doth now declare that the last age of the world shal be altogeather blockishe so that it shall thinke vppon nothinge but this present life deferring their cares for a longe time continuing the wonted course of their life as if the earth shuld continue in one estate The similitudes are most apt for if we set before our eyes what befell then the beholding of the course of the worlde alwaies in one estate shal not deceiue vs any more to make vs beleeue that the world shall stand for euer For within three dayes after that euery man possessed those thinges which he hadde in great quietnes the earth was drowned with water and fiue cities were consumed with fire 39. They knewe nothing til the floud came The fountaine and cause of their ignoraunce was incredulitie which had blinded their mindes as the Apostle dooth againe declare to the Hebrewes 11. 7. Noe by the eies of faith sawe the secrete vengeaunce of God when it was yet a farre off so that he speedily reuerenced the same And Christ doth here coÌ„pare Noe with the rest of the world and Lot with the Sodomites that the faithfull might learne to be of good comfort least they should wander with others to destruction And it is to be noted that the reprobate wallowed still in their sinnes because the Lord did not vouchsafe in time conuenient to giue this profitable admonition to any other but his seruants noâ— that the floud which was to come was kept altogether secrete from the inhabitauntes of the earth for Noah by making of the Arke did sette a feareful sight before their eies aboue a hundred yeares but because that one man was especiallye admonished by an Oracle from heauen of the destruction that should come vpon the whole worlde and was comforted with the hope to be saued Now though the report of the last iudgment is commonly spoken of yet because that a fewe which are taught of God do know that Câ—riste shall come as a iudge in his due time
of vanitie but because that their amasednesse hindered them from yeelding themselues to be taught To be short heere is not a wilfull peruersenesse condemned as it was sayde before but a blinde slouthfulnesse which sometime hardneth men which otherwise are neither wicked nor rebellious Mathewe Marke Luke 24. Â Â 41. And while they yet beleeued net for ioy and wondered he sayde vnto them Haue yee heere any meate 42. And they gaue him a piece of broyled fishe and of an honie combe 43. And he tooke it and did eate before them 44. And he sayd vnto them These are the words whiche I spake vnto you while I was yet with you that all must be fulfilled which are wrytten of meâ— in the lawe of Moses and in the Prophets and in the Psalmes 45. Then opened he their vnderstanding that they might vnderstand the scriptures 46. And sayd vnto them Thus it is wrytten and thus it behooued Christ to suffer and to rise againe from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning first at Hierusalem 48. Nowe ye are witnesses of these things 49. And beholde I will sende the promisse of my father vppon you but tary yee in the citie of Hierusalem vntill yee be endewed with power from an hie 41. VVhile they yet beleeued not This place also sheweth that it was not of purpose that they beleeued not as they whiche doe purpose in theyr minde not to beleeue but sith their will was earnestly bent to beleeue the vehemencie of their affection helde them so bounde that they could not be at rest For certainly the ioy whereof Luke maketh mention arose of no other cause but of faith and yet it was a hinderance that their faith could not gette the victorie Therefore lette vs note howe suspitious we should be of the vehemencie of our affections which though it should arise of good beginnings yet it carieth vs as ouerthrowne out of the right way VVe are also admonished how diligently we shuld striue against the hinderance of faith sith the ioy conceiued of the presence of Christ was a cause of the Apostles incredulitie And againe we do perceiue how louingly and kindely Christe vseth the infirmitie of his who refuseth not to holde them vppe with a newe supply which were ready to fall And though he hauing obtained the newnesse of the heauenly life had no more neede of meate and drinke then the Angelles yet hee willingly submitteth himselfe to the common order of mortall menne All the course of his life had he made himselfe subiecte to the necessitye of meat and drinke now being exempted from the same he eateth meat to this ende that he may perswade the disciples of the resurrection So we see that without regarde of himselfe he became wholely oures This is a true and a godly meditation of this hystorie wherein the faithfull may wade profitably forsaking curious questions as if this corruptible meat was disgested what nourishment shoulde the immortall body of Christe take thereby then what became of the excrements As if that it were not at his pleasure who created all things of nothing to tourne a little meate to nothing when it should so seeme good to him Therfore as Christ tasted in deede of a fish and a honey combe that he might shew himselfe to be man so it is not to be doubted but that by his diuine power he consumed that which was not needefull for nourishment So I doubt not but the Angels at Abrahams table as they hadde very bodyes they eate and dranke in deede yet I doe not therefore graunt that they vsed meate and drinke for the infirmitie of the flesh but sith that for Abrahams sake they were cloathed with the shape of man the Lord granted this also to his seruaunt that these heauenly guestes shoulde eate before his tent Also if we graunt that the bodies which they had taken for a time after they had done their message were brought to nothing who will deny but that the same became of the meates 44. These are the woordes Though by Mathew and Marke it shall afterwarde appeare that the speach which was had in Galile was not vnlike yet I doe thinke it probable that Luke doeth nowe reporte that whiche befell the morrowe after the resurrection For that which Iohn deliuereth of that daye that hee breathed vppon them that hee might giue them the holy Ghost doeth agree with Lukes woordes which shal presently followe he opened their mindes that they might vnderstand the scriptures Christe also in these woordes doeth sharply reprooue their grosle and slouthfull forgetfulnesse in that they being before admonished that he shoulde rise againe that they shoulde be so astonished as if neuer any thing had beene spoken to them For his wordes doe signifie as much as if he should say VVhy stay you as at a matter straunge and vnlooked for whiche I haue yet often times spoken of before VVhy doe you not rather remember my wordes For if you haue hitherto accounted me to be true this shuld haue beene well knowen to you nowe by my doctrine before it should come to passe In summe Christe doeth secreatly complaine that he hauing spred his doctrine his labour was spent in vaine amongst his Aposties Also he doeth more sharply reproue their slouthfulnesse when that he sayeth that he deliuereth not any new thing but only called to mind what had beene spoken by the law and the Prophets which they should haue knowen from their childehoode But as they were ignorant of the whole doctrine of godlinesse yet there was nothing more absurde then not to embrace with speede that whiche they were perswaded to proceede from God For that was holden as a generall rule in that whole nation that there is no religion but that which is contained in the lawe and the Prophets But heere is sette downe a more full diuision then in other places of the Scripture for besides the Lawe and the Prophetes the Psalmes are added in the thirde place whiche thoughe they may by right be numbered amongest the Prophesies yet they haue some thyng proper and distincte yet that two folde diuision whiche we haue seene other where doeth notwithstandinge comprehende the whole Scrypture 45. Then hee opened their minde Because the Lorde before executinge the office of a teacher hadde profited little or nothing amongest his disciples nowe he beginneth to teache them inwardly by his spirit For the woordes are throwne in vaine into the ayre vntill the mindes be lightened with the gifte of vnderstanding It is true that the woorde of God is like vnto a candle but it giueth light in darkenesse and amongst the blinde vntill the eyes be lightened in wardly by the Lorde whose onely gifte it is to lighten the blinde Psalme and hundreth and sixe and fortye and the eight verse And heereby it appeareth howe greate the corruption of our nature is when the light of life
that the spirite is giuen euery man according to the measure of the giuing so that none aboundeth vnto the full For seeing that this is the mutuall bonde of brotherly participation that no man be sufficient for himselfe apart but that one haue need of another christ differeth from vs in this that the father hath powred out vpon him the infinite aboundance of his spirite And truly the spirit must remaine in him without measure that we may all receiue of his fulnesse as it was said in the first chap. And to this ende tendeth that which followeth immediately after that the father hath giuen all things into his hand For Iohn doth not onely in these woordes shew foorth the excellencie of Christe but also the ende and vse of that plentie wherewith he is endowed namely that being appointed as an arbitratour of his father he may distribute vnto all men as it seemeth good vnto him and is expedient for them as Paul doth declare more at large in the 4. chap. vnto the Ephesians which I cited of late Therfore how much soeuer God doth inrich his children diuersly this is proper to Christ alone to haue all thinges in his hand 35 The father loueth the sonne and hath giuen all things into his hand 36 Hee which beleeueth in the sonne hath eternall life and hee that beleeueth not the sonne shall not see life but the wrath of God abideth vpon him 35 The father loueth the sonne But what meaneth this reason Doth he hate all other men VVe may easily answere that he intreateth not of the common loue wherewith God loueth men whom he hath created or other his workes but of that singuler particuler loue which beginning at the sonne doth flow vnto all creatures For this loue wherewith embrasing his sonne he embraceth vs also doth cause him to impart vnto vs all his good things by his hand 36 Hee which beleeueth in the sonne He added this that we may not only knowe that we must aske all good thinges of Christ but also vnderstād and know the maner how to enioy them Furthermore he teacheth that this enioying consisteth in faith and that not without cause forasmuche as wee possesse thereby Christe who bringeth with him both righteousnesse and life the fruite of righteousnes And whereas faith in Christ is called the cause of life wee doe thereby gather that life is contained in Christe alone and that we are made partakers thereof only through the grace of Christe But all men doe not agree concerning this point how the life of Christ cōmeth vnto vs. For som men do vnderstand it thus because through beleeuing we receiue the spirit which doth regenerate vs vnto righteousnesse we doe obtaine saluation by such a kinde of regeneration And although I confesse this to be true that wee are renued by faith that the spirite of God may rule vs yet I say that the free remission of sinnes is first and formost to be considered whereby we are made acceptable vnto God and also I say that all the hope of saluation is both grounded and doth consist in this alone because righteousnesse can by no other meanes be imputed vnto vs before God saue only whilest that he doth not impute vnto vs our sinnes But he which beleeueth not As he set before vs life in Christ that the sweetnesse thereof might allure vs So now he condemneth them vnto eternall death whosoeuer doe not beleeue Christ. And by this meanes doth he amplifie the benefite of god when he telleth vs that there is no other way to escape death saue the deliuerance which we haue in Christ. For this sentence dependeth hereupon that we are al lost in Adā And if it be the office of Christ to saue that which was lost they do worthily abide in death who refuse the saluation which is offered in him VVe said of late that this doth properly appertaine vnto those who doe reiect the Gospel which is reuealed vnto them For although all mankinde bee wrapped in the same destruction yet there remaineth a heauier and double vengeance for those who refuse Christe their deliuerer And doubtlesse the intent of the Baptist was this by denouncing death to the vnbeleeuers to prick vs forwarde vnto the faith of Christ. Furthermore it is manifest that all that righteousnesse whiche the worlde doth thinke it hath without Christe is condemned and brought to nought by these woordes Neither is there any cause why any man should obiect that this is vniust dealing that those who are otherwise godly and holy should perish for this cause because they do not beleeue For in vain is there any holines feigned to be in men besides that which is giuen them of Christe Hee putteth this phrase to see life in steede of to enioy life And to the ende hee may the better declare that there remayneth no hope for vs vnlesse wee bee deliuered by Christe hee saith that the wrath of GOD abideth vpon the vnbeleeuers Although that which Augustine doth teach doth not much displease me that is that he vsed this word abide that we may knowe that wee are appointed vnto death euen from our mothers wombe because wee are all borne the children of wrath At least I doe willingly admit suche a kinde of allusion so we holde that that is the true and plaine meaninge which I haue set downe that death doth so lie vpon all vnbeleeuers doth so keepe them downe that they can neuer escape And truly althogh the wicked and reprobate be cōdēned naturally yet do they bring vpon themselues another death through their infidelitie And to this ende is there power giuen to the ministers of the gospel to binde For this is the iust vengeance which besalleth mans stubbornnesse that they shoulde binde themselues with the bondes of death who shake of the wholesome yoke of God Chap. 4. 1 THerefore after that the Lorde knewe that the Pharisees had heard that Iesus did make and baptise more disciples then Iohn 2 Although Iesus himselfe did not baptise but his disciples 3 He left Iudea and went againe into Galilee 4 And he must needes goe through Samaria 5 Therefore he came into a citie of Samaria which is called Sichar nigh to the field which Iacob gaue to his sonne Ioseph 6 And there was the VVell of Iacob and Iesus being wearie of his iourney did sit downe thus vpon the VVell for as much as it was almost the sixt houre 7 There came a woman of Samaria to drawe water Iesus saith vnto her giue mee drinke 8 For his disciples were gon away into the citie to buie meate 9 The woman of Samaria saith vnto him howe is it that thou seeing thou art a Iews doest aske water of mee which am a Samaritane For the Iews meddle not with the Samaritanes 1 Therefore after that hee knewe The Euangelist being now about to intreat of the conference which was betwene Christ and the Samaritane doth first of all set downe the cause of his
did professe that they were of his flocke but their sodaine falling away did discouer their hypocrisie The Euangelist saith that their vnfaithfulnesse when as it was as yet hidden from others was knowen to Christe and that not so much for his sake as that wee may learne not to iudge before we knowe the truth of matters For in that Christ knew it from the beginning this was proper to his diuinitie Our condition is otherwise for because we know not the heartes wee must suspende our iudgement vntill vngodlinesse do bewray it selfe by outward signes and so the tree may be iudged by his fruites 65 And he said therefore haue I saide vnto you that no man can come vnto me vnlesse it shal be giuen him of my father 66 After that many of his disciples went backward neither did they walke any longer with him 67 Therefore Iesus said vnto the twelue will you also goe away 68 Therfore Simon Peter answered him Lorde vnto whom shall wee goe Thou hast the wordes of eternall life 69 And wee haue beleeued and knowen that thou art Christ the sonne of the liuing God 70 Iesus answered them haue not I chosen you twelue and one of you is a Diuâ—ll 71 For he spake of Iudas Iscariot the sonne of Simon for hee was about to betray him although he was one of the twelue 65 Therefore haue I saide Hee telleth vs againe that faith is a verye rare and singuler gift of the holy ghoste least wee shoulde maruelye that the Gospell is not euerie where receiued of all men For as we are sinister interpreters wee thinke not so honourably of the Gospell as we ought because the whole worlde doeth not agree thereto For we thinke thus with our selues how can it be that the greater parte of the worlde doth reiect their owne saluation Therfore Christ as signeth the cause why the faithfull are so few because no man commeth vnto faith by his owne quicknesse of witte for all men are blinde vntyll they bee illuminated by the spirite of God and therefore they only are made partakers of so great a good thing whom God doth vouchsafe to make partakers thereof For if this grace were common to all men then shoulde mention be made hereof in this place besides the matter and out of season For we must marke Christ his drift that there are not many who beleeue the Gospell because faith proceedeth from the secrete reuelation of the spirite alone He vseth the woorde giue for that which hee said before drawe VVhereby hee meaneth that God hath none other cause to draw vs saue only because he fauoureth vs freely and of his own accorde For no man doth attaine vnto that by his owne industrie whiche we obtaine by the gift and grace of God 66 After that many of the disciples The Euangelist declareth nowe what great perturbatioÌ„ did followe that Sermon This is a very strange and horrible matter that so mercifull and gentle an inuiting of Christ could estraunge the mindes of many especially those who had giuen him their names before and were such familiar disciples of his But this example is set before vs as a glasse wherein wee may see what great wickednesse frowardnesse and vnthankfulnes there is in the worlde which findeth matter whereat to stumble euen the plaine way least it should come vnto Christ. Many would say that it had been better that no such talke had been moued which was vnto many a cause of falling away but we must thinke farre otherwise For it was requisite that that which was foretold of Christ should appeare in his doctrine and it must now dayly appeare namely that hee is a stone of offence As for vs we must so temper our doctrine that we offend none through our fault So much as in vs lyeth we must keepe all Finally we must beware least by speaking vnaduisedly we trouble the ignorant weak yet can we neuer take so good heed but that the doctrine of Christe is vnto many an occasion of offence because the reprobate being giuen ouer vnto destruction doe suck poyson out of most wholsome meate and gall out of honnie The sonne of GOD knewe well what was profitable yet wee see that hee doth not escape but he offendeth many of his Therfore howso euer many do detest pure doctrine yet is it not lawfull to suppresse the same Onely let the teachers of the Church remember Paule his admonition that the worde of God ought rightly to bee cut and then they must goe forward couragiously through all manner of stumbling blockes And if sobeit it chaunce that many doe fall away let the worde of the Lorde be neuer a whit the lesse sauourye in our mouthes because it doth not please the reprobate for they are too daintie faint hearted whom the falling away of many doth so pearce that they begin also to saint when these men fall VVhen the Euangelist addeth that they walked no longer with Christ his meaning is that their reuolting was not full but that they did only withdraw theÌ„selues froÌ„ keeping coÌ„pany with Christ. Yet doth he coÌ„demne theÌ„ as reuolts VVhence we may learne that wee cannot goe a footes breadth backward but that there stayeth for vs the steepe downefall of vnfaithfull deniall 67 Therefore Iesus saith vnto the twelue Because the Apostles faith might before shaken when as they sawe that there did only remaine suche a few of so many Christ turneth his talke vnto them and teacheth that there is no cause why they shoulde suffer themselues to be carried away with the lightnesse and inconstancie of other men For when as hee asketh them whether they also would depart or no he doth it to confirme their faith For whilest that he setteth himselfe before them with whom they may remaine he doth also exhort theÌ„ that they do not adioyn theÌ„selues vnto the reuoltes And truly if faith shal be grounded in Christ it shall not depend vpon men neither shall it euer quaile although it shall see heauen and earth go together VVe must note the circumstance that Christe beeing depriued of all his Disciples almost doth onely retaine twelue as Esay 6. 16. was commanded first to binde the testimonie seale the law in the disciples Euery one of the faithfull is taught by such examples to followe GOD although hee haue neuer a companion 68 Therefore Simon Peter answered him Simon answereth in this place as els where in the name of them all because they thought all the same saue only y t in Iudas there was no sinceritie Furthernore there are two meÌ„bers of this answer For Peter sheweth a cause why he together with his brethren doth rest vpon Christ because they perceiue that his doctrine is wholesome and liuely vnto them Secondly he confesseth that whyther soeuer they goe when as they haue left him there remaineth nothing but death VVhen as he saith the wordes of life the genetiue case is put in steede of the adiunct which is common amongest
from indignation because this vnbeliefe whereof we haue spoken did offende him But the other way seemeth vnto me more fit namely that he did rather behold the thing it selfe theÌ„ the men There follow diuers other circumstances which doe more set foorth the power of Christe in raysing Lazarus from death namely the space of foure dayes that y e graue was couered with â— stone which Christ commandeth to be taken away in presence of them all 39 Iesus saith vnto them take away the stone Martha the sister of him that was 〈◊〉 saith vnto him he â—â—inketh by this for he hath been dead foure dayes 40 Iesus saith vnto her said I not vnto thee that if thou beleeue thou shalt see the glory of God 41 Therefore they tooke away the stone where he was laid that was dead and Iesus lifted vp his eyes and said Father I thanke thee that thou hast hearde mee 42 And I did knowe that thou hearest mee alwayes but because of the companie which standeth aboute I haue saide it that they may beleeue that thou haste sente mee 43 VVhen he had spoken these wordes hee cryed with a loude voyce Lazarus come foorth 44 And hee that was dead came foorth bounde hande and foote with bandes and his face was bounde with a napkyn Iesus saith vnto them loose hym and let him goe 39 Lord be stinketh by this This is a signe of distrust because shee is not so fully persuaded of the power of Christe as becommeth her The roote of this euill is because she measureth the infinite and incomprehensible power of Christ with the sense of her flesh For because there is nothing which agreeth lesse with life then rottennesse and stinke Martha gathereth that hee was alreadie past remedie So that when as peâ—â—ers cogitations doe possesse our mindes God is after a sorte driuen away from vs so that hee cannot fulfil and accomplish his worke in vs. Truly there wanted no will in Martha to haue her brother lie in the graue continually because cutting of all hope of his life from her selfe shee doeth also endeuour to stoppe the way before Christe and keepe hym backe from raysing him vppe and yet shee intended nothyng lesse This commeth to passe through the weaknesse of faith that being drawen hyther and thyther we fight with our selues and whilest that reaching out the one hand we craue helpe of God we put backe the same with the other wheÌ„ it is offered vnto vs. Martha lied not when she said I know that whatsoeuer thou shalt desire of God hee will giue it thee but a confused and intangled faith helpeth but a little vnlesse when we are come vnto the matter it bee applyed vnto our vse And in Martha may we see what manifold defects and wants there be in faith euen in the best She came the first of all to meete Christe this was no small testimonie of godlynesse and yet doth she not cease to let him Therfore to the end we may make way for the grace of God that it may come vnto vs let vs learne to attribute farre greater power vnto him then our senses can comprehend And if sobeit the first and only promise of God be not of sufficient force with vs yet at least let vs stay our selues as did Martha wheÌ„ he confirmeth vs the second and third time 40 Did not I say vnto thee He reproueth the distrustfulnesse of Martha because shee had not conceiued sufficient hope of the promise which she had heard And it appeareth by this place that there was somewhat more saide to Martha then Iohn doth set downe worde for worde although as I haue said Christ meant thus much when hee called him selfe the resurrection and the life Therfore Martha is condemned because she doth not wayt for some work of God If thou beleeue This is said for this cause not only because faith openeth our eyes that we may see the glory of God shining in his woorkes but because our faith maketh a way for the power and goodnes of god that it may shew foorth it selfe towards vs as is said Psal. 81. 11. Open thy mouth wide and I will fill it Like as on the other side vnbeliefe stoppeth the way before God and doeth as it were keepe his handes fast shut in which respect it is said in another place Iesus coulde not shew any myracle there because of their vnbeliefe Math. 13. 58. Not that the power of God is tyed vnto the wil of men but because so much as in them lyeth they driue away the same with the let of their wickednesse they are vnworthie that he should reueale himselfe vnto them It commeth to passe oftentimes that god doth ouercome such lets yet notwithstanding so often as hee plucketh backe his hande from helpyng the vnbeleeuers he doth it for this cause because they doe not admitte and accept the same beeing enuironed with the straytes of vnbeliefe Thou shalt see the glory of God Note that the myracle is called the glorye of God wherein whilest God sheweth foorth the power of his hande he glorifieth his name Martha being at length content with this second saying of Christ doth suffer the stone to be remoued she saw nothing as yet but because she heareth that the sonne of God did not in vaine commaund them to doe this she doth willingly depend vpon his commandement alone 41 And Iesus lifted vp his eyes This was a token of a mind that was well framed to pray for to the ende a man may rightly call vpon god he must be ioyned with him which cannot be vnlesse being lifted vp aboue the earth hee ascend vp into the very heauens This is not done with the eyes seeing that hypocrites who are drowned in the deepe filth and dregges of their flesh seeme with their sterne countenance to draw heauen vnto them but the children of GOD must sincerelie perfourme that which they doe feigne Neither yet must he that lifteth vp his eyes toward heauen there include God in his cogitation who is euery where and filleth heauen an earth but because mens mindes can neuer escape from and acquit themselues of those grosse inuentions but that they â—â—all surmise some base and earthly thing of God saue onely when they be lifted vp aboue the worlde the scripture calleth vs thyther and testifieth that heauen is Gods seate As touching the lifting vp of eyes it is no continuall ceremonie which lawfull prayer cannot want For the publicane that prayeth with his countenance turned towarde the earth doth neuerthelesse pearce the heauens with his faith Yet that is a profitable exercise whereby men awake and stirre vp them selues to seeke God Yea the feruentnesse of prayer doeth so affect and moue the body oftentimes that besides meditation it doth willingly folow the minde Certainely it is without all doubt that when Christe lifted vp his eyes towards heauen hee was carried thither with singuler vehemecie Moreouer as he was wholy with the father so he would also bring others
declareth that he is too desirous of Christes carnall presence For he counteth it an absurd thing that he should stay behinde when Christe went vnto some other place VVhither I goe Christe brideleth in these wordes the immoderate desire of Peter And hee speaketh precisely and sharpely as becommeth a master yet doth he tamper anon the sharpnesse of the saying Hee teacheth that this shall be but for a time that he shall bee separated from his and in this place are we taught to make our desires subiect vnto god that they passe not their boundes and if they doe at any time leape ouer let vs at least suffer them to be brought backe with this bridle And least we be discouraged let that consolation whiche is added immediately helpe vs when as Christe promiseth that it shall once come to passe that wee shall bee gathered vnto hym For his meanynge is that PETER is not yet rype enoughe to beare the Crosse but that he is as yet like corne in the blade yet must he be formed and strengthened in tract of time that he may follow VVherefore we must pray God that hee will encrease that in vs dayly which he hath begunne in vs. And in the meane while we must creepe vntill we shal be better able to runne Now as Christe beareth with vs whilest we are as yet soft and tender so let vs learne not to cast away our weake brethren who are as yet farre from the marke It is to be desired that all men may run with great feruentnesse and all men must be encouraged likewise but if any goe slowly so they hold way we must hope well 37 VVhy cannot I follow thee now Peter declareth in these words that he tooke Christ his answere heauenly Hee perceiueth that he was admonished of his owne infirmitie whereby he gathereth that his owne vice hindered him that hee cannot follow Christ forthwith yet hee is not persuaded of this For men are puffed vp by nature with a confidence and trust which they repose in their owne vertue and power Therefore these wordes of Peter declare what opinion we haue naturally of our selues to wit that we attribute more then wee ought vnto our owne strength Hereby it commeth to passe that they dare take in hande any thing without crauing Gods ayd who notwithstanding are able to doe nothing of themselues 38 VVilt thou lay downe thy life for my sake Christ would not contende with Peter but woulde haue him to waxe wise through his owne experience like fooles who are neuer wise vntill they haue caught harme Peter promiseth inuincible constancie Matth. 26. 33. 34. 35. and speaketh according to the sincere meaning of his minde but confidence is full of rashnesse because it considereth not what is graunted vnto it And because the example appertaineth vnto vs let euery man learn to examine his wants imperfections least he be puffed vp with vaine confidence VVe cannot be too much perswaded of the grace of God but the carelesse presumption of the flesh is reprehended in this place seeing that faith doth rather beget feare and carefulnes The cocke shall not crow Because boldnesse and rashnesse doe proceede frō the not knowing of our selues Peter is reproued because he is a stout souldier without the battaile where there is no daunger because hauing not tryed his strength as yet he thinketh that he is able to do somthing He was punished for his arrogancie as he deserued let vs mistrusting our owne strength learne to flie vnto the Lorde betimes that hee may vnderproppe vs with his power Chap. 14. 1 LEt not your hearte bee troubled you beleeue in GGD beleeue also in mee 2 In my fathers house there are many mansions and if there were not I had tolde you I goe to prepare you a place 3 And if I shall goe I will prepare you a place I will returne againe and will take you vnto me that where I am you may be also 4 And whither I goe you know and the way you know 5 Thomas saith vnto him Lorde we know not whither thou goest and howe can wee know the way 6 Iesus saith vnto him I am the way and the truth and the life No man commeth vnto the father but by me 7 If you had knowen mee you had knowen my father also and from this time you know him and haue seene him 1 Let not your heart bee troubled It is not without good cause that Christe confirmeth his disciples with so many wordes for whom there was such an hard and fearefull combate prepared For doubtlesse this was no small tryall that they shoulde shortly after see him hanging vpō the crosse in which sight there was nothing els but matter of extreeme dispaire Therfore seeing y t the time houre of so great perturbatiō was at hand he sheweth a remedie least being ouercom they should fal down flat Neither doth he encourage them only by exhorting them but teacheth them also whence they must fet strength to wit from faith whō they acknowledge him to be the sonne of God which hath strength enough in himselfe to defend the saluation of his VVe must alwayes marke the circumstance of the time that Christ would haue his Disciples to stand stoutly and valiantly when as all things might seeme to go hande ouer head Therefore wee must also apply vnto our selues this buckler to beare such bruntes It cannot be but that we shall feele diuers motions but we must be so striken that we fall not Therefore the faithfull are said not to be troubled because they leane vnto the word of God although they be brought into great straites yet they stand strong and vpright Yee beleeue in God It may also be read in the imparatiue mode Beleeue in God and beleeue in mee yet the former reading agreeth the better and is more vsuall And heere is shewed the way to stand as wee haue alreadie said namely if our faith doe leane vnto Christe and beholde him euen as if he were present and did helpe vs with his out-stretched hand But it is a maruell why faith in the father is placed in the former place For he shoulde rather haue saide vnto his disciples that they should beleeue in god after y t they had beleeued in Christ because as Christ is the expres image of his father so we must first cast our eyes vpon him for this cause came he down vnto vs that our faith myght begin at him and then goe vp vnto the father but Christe had respect vnto another thing For all men confesse that we must beleeue in God and this is a sure axioma whereunto all men subscribe without any more adoe yet is there scarse one amongest an hundreth that beleeueth indeede both because the bare Maiestie of God is too farre distant from vs and also because Satan casteth all manner of cloudes and mystes before our eyes which can keepe vs from beholding God VVhereby it commeth to passe that when our faith seeketh God in
is a manifest distinction made heere betweene his person and the person of the father VVhence wee gather that God is not only eternall but that the worde of God is also eternall which was begotten of the father before the beginning of the worlde 6 I haue declared thy name to the menne whiche thou gauest mee out of the worlde thine they were and thou gauest them mee and they haue kepte thy woorde 7 Nowe haue they knowne that all thinges whiche thou hast giuen mee are of thee 8 Because I haue giuen them the wordes which thou gauest mee and they haue receiued them and they haue knowen indeede that I came foorth from thee and they haue beleeued that thou hast sent mee 9 I pray for them I pray not for the worlde but for them whom thou hast giuen me because they are thine 10 And all mine are thine and thyne are mine and I am glorified in them 11 And I am no longer in the worlde and they are in the worlde and I come vnto thee O holy father keepe them in they name whom thou hast giuen mee that they may be one as we are one 6 I haue declared thy name Christ beginneth here to pray vnto the father for his Disciples And he commendeth their safetie now with the like affection of loue wherewith he was about to suffer death for them straightway And the first reason of this his commendation is because they haue embraced the doctrine whiche maketh men the children of God truly and indeede There was no faithfulnesse and diligence wanting in Christ to call al men vnto God but his labour was effectual profitable only in the elect his preaching was commoÌ„ to all men which did declare and make manifest the name of God neither ceased hee to aâ—ouch his glory amongest the obstinate VVhy saith he then that hee declared it only vnto a fewe saue only because the elect alone doe profite being taught inwardly by the spirite Gather therefore that all men before whom doctrine is set are not taught truly and effectually but those only whose minds are illuminated Christ assigneth the cause vnto Gods election because he putteth no other difference why passing ouer some he declared the name of the father vnto othersome saue only because they were giuen him VVhereupon it followeth that faith floweth from the secrete predestination of God and that therefore it is not giuen vnto all men in generall because all men doe not appertaine vnto Christ. VVhen he addeth Thine they were and thou gauest them me the eternitie of election is first of all noted and secondly how we must consider it Christ declareth that the elect were alwayes Gods Therefore God distinguisheth them from the reprobate not by faith or any merite but by meere grace because whilest that they are the farthest most estraunged from him yet he accounteth them his owne in his hidden counsell The certaintie consisteth in that that he giueth all those to his sonne to keepe whom he hath chosen least they perishe And wee must turne our eyes vnto this that we may knowe assuredly that we are of the order of the children of GOD. For Gods predestinaâ—â—tion is hidden in it selfe and it is reuealed vnto vs in Christe alone They haue kept thy worde This is the third degree For the first is free election the second that giuing whereby we passe ouer into Christes tuitioÌ„ Being receiued by Christ we are gathered by faith into his sheepfolde The worde of God is soone forgotten amongest the reprobate but it taketh roote in the elect whereby they are said to keepe it 7 Now they haue knowen That which is the chiefest thing in faith is expressed here whilest that wee beleeue in Christ in such sort that faith stayeth not in the beholding of the fleshe but conceiueth his diuine power For when he saith They know that all these things are of thee which thou hast giuen mee he meaneth that the faithfull doe perceiue that all that whiche they haue is celestiall and diuine And truly vnlesse we lay holde vppon God in Christ we must needes stagger continually 8. And they haue receiued them Hee expresseth the manner of thys knowledge because they haue receiued the doctrine which he taught And least any manne shoulde thinke that his doctrine was of manne or that it sprange vppe in the earth he professeth that GOD is the authour thereof when hee sayeth The woordes which thou haste giuen mee haue I giuen vnto them Hee speaketh according to his custome in the person of a mediatour or minister when hee sayeth that he hath taught that onely which hee receiued of the father For in as muche as his estate in the fleshe was yet base and his diuine Maiestie lay hidde vnder the shape of a seruaunt he doeth rather signifie God vnder the person of the father Neuerthelesse we must remember that which Iohn testified in the beginning that in as muche as Christe was the eternall woorde of God he was alwayes one God wyth the father The sense therefore is thys that Christe was a faithfull witnesse of GOD amongest the Disciples that their faith might be grounded in the onely trueth of God seeingâ— that the Father himselfe spake in the Sonne But the receiuinge whereof he speaketh commeth thence because he declared the Fathers name vnto them effectually And they haue knowen in deede Hee repeateth the selfe same thinge in other woordes which he hadde touched before For that Christe came foorth from the Father and that he was sent of the Father are as muche as that which went before that al thâ—se things are of the Father which he hath The summe is that faith must straight way beholde Christe yet so that it conceiue no earthly and contemptible thing of hym but that it be caryed vpwarde vnto his diuine power that it maye be fullye perswaded that it hath God and what soeuer is Gods perfectly in him VVe must also note that he vseth this worde knowen in the former member and afterward this woord beleeued for by this meanes he teacheth vs that there can be nothing rightly knowen concerning God saue only by faith and that there is so great certaintie in faith that it may worthely be called knowledge 9. I pray for them Christ hath hitherto rehearsed that whiche might purchase fauour for the Disciples with the father nowe hee frameth the prayer it selfe wherein hee declareth that hee asketh nothynge but that whiche is agreeable to the will of the father because hee doeth onelye commende those vnto the father whome hee loueth of hys owne accorde For hee sayeth flatly that hee prayeth not for the world because he is carefull for none but for his owne flocke whiche he hath receiued from the fathers hande Yet this may seeme to be an absurde thynge for there canne no better rule of prayer be inuented then if wee followe Christe our guide and maister But we are commaunded to praye for all menne and againe Christe himselfe prayed
was offered him so gently VVee must note the manner of speech Christ prayeth for all those which shoulde beleeue in him in which wordes he teacheth that which wee haue sometimes said that our faith must looke vnto him The member whiche foloweth next by their worde doth very well expresse the force and nature of faith and doth also confirme vs familiarly who know that our faith is grounded in the Gospel deliuered by the Apostles Therfore howsoeuer the worlde do condemne vs a thousand times let this one thing suffice vs that Christ acknowledgeth vs to be his owne and commendeth vs vnto the father And woe be to the Papists whose faith wandereth so farre from this rule that they are not ashamed to spue out execrable blasphemie that there is nothing conteined in the scripture but that whiche is doubtfull and which may bee wrested hither and thyther therefore the only tradition of the Church teacheth them to beleeue But let vs remember that the sonne of God who is the only iudge doth allow that faith alone which is conceiued out of the doctrine of the Apostles Furthermore the sure testimonie thereof shal be founde no where els saue only in their writings VVe must also note the phrase which shal beleeue by their worde which signifieth that faith commeth by hearing because the instrument wherewith God draweth vs vnto faith is the externall preaching of men VVherefore God is properly the authour of faith and men themselues are the ministers by whom wee beleeue as Paule also teacheth Cor. 3. 5. 21 That they may be all one c. He placeth the ende and drift of our felicity againe in vnitie that for good causes For this is the destructiō of mankinde that being estraunged from God it is also lame and scattered abroad in it selfe Therfore the contrary restoring therof is if it grow together into one body aright like as Paule placeth the perfection of the Church in that Ephe. 4. 3. if the faithfull agree together amongst themselues by one spirit and he saith that the Apostles and Prophetes Euangelists and Pastours were giuen for that cause in the same place 11. 12. that they might persist in edifiyng the body of Christ vntill we be come vnto the vnitie of faith And therefore hee exhorteth the faithfull to grow vp into Christ who is the head by whom all the body being coupled and knit togeather by euery ioynt of subministration according to the effectuall woorking in the measure of euery member encreaseth it selfe vnto edifiyng Therfore so often as Christe speaketh of vnitie let vs remember that horrible and filthie scattering abroad of the world which is without him And secondly let vs know that this is the beginning of blessed life if we be al gouerned and liue by the spirit of Christ alone And we must vnderstand that so often as Christ saith in this chap. that he and the father are one he speaketh not simply of his diuine essence but that he is called one in the person of the mediatour and inasmuch as he is our head Many of the fathers did interprete it thus precisely that Christ is one with the father because he is eternal God but the contention which they had with the Arrians enforced them to this to wreste shorte sentenses into a straung sense But Christ intended a far other thing then to carry vs vp vnto the bare beholding of his hidden diuinitie for he reasoneth from the end that we ought therfore to be one because otherwise the vnitie which he hath with the father shuld be vaine and vnfruitful Therfore to the end you may rightly comprehend what is the intente or effecte of that that Christ and the father are one take heede that you stripe not Christ out of the person of the Mediatour but consider him rather as he is the head of the Church and ioyne him with his members so the texte shall stand best least the vnitie of the sonne with the father be vaine and vnprofitable his power must be spread abroad throughout the whol boby of the godly VVhence we do also gather that we are one with christ not because he powreth his substaunce into vs but because hee maketh vs partakers by the power of his spirit of his life of whatsoeuer good things he hath receiued of the father That the world may beleeue Some doe interprete this word world for the elect who were as then dispearsed but because world is taken throughout this whole chapter for the reprobate I am rather of the contrary opiniō Moreouer immediately after he separateth the same word wherof he maketh mention now from al his The Euangelist did put in the word beleeue vnproperly for know or acknowledge to wit whilest that the vnfaithfull beeing conuinced by experience it selfe doe perceiue the heauenly and diuine glory of Christ whereby it commeth to passe that in beleeuing they beleeue not because this feeling pearceth not vnto the inward affection of the minde And this is the iust iudgement of God that the brightnes of the glory of God doth blind the eies of the reprobate because they are not worthy to see him sincerely and clearely Hee vseth the word know afterward in the same sense 22. And I haue giuen them the glory which thou hast giuen me Note that the patterne of perfect blessednes was expressed in Christ in such sorte that he had nothing of his own or for himself alone but he was rather rich that he might enrich his faithfull This is our blessednes that the image of God may be repayred and formed againe which was blotted out through sinne Christ is not onely the image of God inasmuch as he is his eternal word but the image of the fathers glory was also engrauen in his humane nature wherof he is made partaker with vs that he may transfigure his members into the same Paul also teacheth the selfe same thing 2. Cor. 3. 18 that we are transformed into the same image as it were from glory to glorye by beholding the glory of GOD as it were with open face VVhereuppon it followeth that no man is to be accountted Christes disciples saue onely hee in whom the glory of God is seene imprinted by the image of Christ as by a fignet The words which follow shortly after tend to the same end 23. I in them and thou in me For his meaning is to teach that the fulnes of all good thinges is in him and that that appeareth now plainely in him which was hidden in God that hee may powre it out into his by making them partakers thereof as water flowinge from a fountaiyne hyther and thyther by conduytes dooth water the fieldes euery where And hast loued them He giueth vs to vnderstande that that is the most manifest token and pledge of Gods loue towarde the godly which euē the world whither it will or no is enforced to feale and perceiue whilest that the spirit which dwelleth in them sendeth forth the beames of heauenly
common coÌ„fession of al the godly which we see Christ alloweth Doutles he wold not haue suffred the honor to be giueÌ„ rashly and falsly vnto himself being taken froÌ„ his father yet he doth flatly allow that which Th. said wherfore this one place is sufficieÌ„t to refute the madnes of Arrius sufficiently For it is altogither vnlawfull to imagine two Gods Moreouer the vnitie of person in Christ is expressed in this place wheÌ„ as the same Christ is called god and lord He calleth him his twise with great force that he may declare that he speaketh according to a liuely earnest feeling of faith 29. Thomas because Christ repreheÌ„deth nothing in Tho. saue only that he was so slow to beleue so that he had need to be drawn vnto the faith violeÌ„tly by the experiences of his senses which is quite contrary to the nature of faith If any man obiect that there is nothing more vnconuenieÌ„t then that faith shuld be called a perswasion conceiued by touching seeing we may easily answer out of y t which I haue already said For Th. was not simply brought by touching or seeing to beleue that christ was his god but being awaked he remeÌ„bred the doctrine which he had almost forgotteÌ„ before For doutles faith cannot flow froÌ„ the bare experiments of things but she must haue her beginning froÌ„ the word of god Therfore christ chideth Tho. for this cause because he did not giue such honour vnto his worde as he ought that he tied faith which coÌ„meth by hearing and ought earnestly to be set vpon the worde vnto the other senses Blessed are those that haue not seene and haue beleeued Christ commendeth faith in this place for this cause because resting vpon the woord alone it doeth not depend vpon the sense reason of the flesh Therfore he doth briefly define the force nature of saith to wit that it staieth not in the present sight but pierceth vnto the heaueÌ„s that it may beleeue those things which are hiddeÌ„ from the sense perceiuing of maÌ„ And truly we must giue god this honor that his truth be vnto vs of sufficient credit of it self Faith hath in deed her sight yet such as doth not abide below in y e world in earthly obiects in which respecte it is called the euidence of inuisible things or of things which appeare not Heb. 11. 1. And Paule 2. Cor. 15. 7. setting it against sight doeth signify that it sticketh not in considering the estate of things present neither doth it looke hither and thither vnto those things which appear in the world but it dependeth vpon the mouth of god and that trusting to the word of God it ouercoÌ„meth the whole world that she may fasten her anker in heauen The summe is that there is no true faith but that which beinge grounded in the woord of God doeth rise vnto the inuisible kingdom of God that it may surpasse all humane apprehension If any man obiect that this saying of Christ disagreeth with that other Math. 13. 16. where he pronounceth that the eyes are blessed whiche see him present I answeare that Christ doeth not speake in that place of the corporall beholding and sight only as in that place but of the reuelation which is coÌ„mon to all the godly sitheÌ„s that he appeared vnto the world to be the redemer therof He coÌ„pareth the apostles with the holy kings and prophets who were holden vnder the dark shadowes of the law of Moses But now he sayth that the condition of the faithful is better because there shineth vnto them a more perfect light yea because the substance truth of the figures is giuen theÌ„ Many wicked men saw christ then with the eies of the flesh who were neuer a whit the happier therefore but we who neuer saw Christ with our eyes do enioy that blessednesse which Christ commendeth VVhereupon it followeth that the eyes are called blessed who consider spiritually that heauenly and diuine thing which is in him For we do at this day behold Christ in the Gospel as if he were present before vs. In which sense Paul sayth vnto the Galathians 3. 1. that he is crucified before our eies VVherfore if we couette to see that in Christe which may make vs happye and blessed let vs learne to beleeue when we see not That which is wrytten 1. Pet. 1. 8. agreeth with these woordes of Christe where the faithfull are commended which loue Christe whome they haue not seene and reioyce with an vnspeakeable ioy although they beholde him not And whereas the Papists doe wrest these woordes to approoue their transubstantiation it is more then friuolous They bidde vs beleeue that Christe is in the shape and likenesse of breade that we may be blessed But we know that Christe did intende nothinge lesse then to make faith subiecte to the inuentions of menne which if it goe but a little beyond the boundes of the woorde it is no more faith Iâ— wee must beleeue all things which wee see not then shall our faith be tied to all monsters which it pleaseth menne to inuent to all fables which they lust to blunder out Therfore to the end this saying of christ may take place that must first be proued out of the woord of God which is called in question They alleage the woord in deede for their transubstantion yet if it be wel expounded it maketh nothing for their doting and folly 30. Many other myracles wroght Iesus before his disciples which are not writteÌ„ in this boke 31. But these thinges are wrytten that yee may beleeue that Iesus is Christe the Sonne of God and that beleeuing yee may haue life in his name 30. Many other Vnlesse this preuention had been added the readers might haue thought that Iohn had omitted none of the myracles which Iesus did that he hath the perfect ful hystory of al things here Therfore Iohn doth testify first that he did only wryte certain things of many not because the other were vnworthy to be recited but because these were sufficient to edify faith And yet it doth not follow thereupon that they were wrought in vaine because they were profitable for that age Secondly although we doe not knowe at this day what they were yet we must not set light by them because we vnderstand that the Gospell was sealed with great aboundance of myracles 31. And these thingâ— By these wordes he signifieth vnto vs that he wrote so much as ought to satisfie vs because it is abundantly sufficient to confirm our faith For he meant to preuent the vaine curiosity of men which cannot be satisfied beareth too much with it self Furthermore Iohn knew wel what the other Euangelists had wrytten And seeing that he inteÌ„ded nothing lesse then to abolish their wrytings without doubt he doth not separate their narration from his Yet it seemeth to be an absurd thing that faith is fouÌ„ded and grounded in myracles which ought wholely to â—eane vnto the
124. 16. and 139. 19. 205. 26. and 207. 29. and 209. 1. and 217. 23. 344. 41. and 399. 23. 401. 27. 485. 1. and 553. 12. and 540. 23. 648. 26. and 751. 43. and 793. 41. Of Cursses which the Scripture containeth a two folde vse 162. 24. Custome not rightly counted for a law 42. 59. Custome not more to bee esteemed then truthe 171. 22. to a Custome receiued not too muche is to be giuen 248. 19. Cyrus his place 493. 16. D HOw the Day in times past was deuided 534. 1. and 746. 25. the Day of iudgement euerye moment to be loked for 655. 36. 657. 37. the yearely solemnising of a birth Day not of it selfe euill 421. 6. wherof vtter Darknesse is so called 233. 12. and 555. 24. Dauid a figure of Christe 58. 6. 579. 42. and 746. 35. Dauids name translated vnto the Messias 25. 32. Dauids purpose in appoyntinge the orders of the priests 5. 5. and 8. 9. the Dead haue no care of the liuing 401. 27. Death not to bee feared 281. 28. and 287. 39. Demosthenes his place 3. 3. Denial of Christ howe hurtful 284. 32. and 723. 70. Denial of oure selues is commaunded 136. 14. and 193. 10. and 216. 13. and 225. 24. and 269. 33. and 467. 24. and 524. 20. and 540. 22. 575. 32. and 631. 43. Desart for a roughe and hillie countrie 109. 2. Destinie of the Stoikes confuted 283. 29. the Disciples called of Christ 145. 18. why Christ sent the seuentie Disciples by two two 302. 1. the Disciples striue for superioritie 484. 1. and 541. 24. the disciples ignoraÌ„ce 441. 15. 455. 8. the blockishnesse and slouthfulnesse of the Disciples 429. 24. and 450. 33. and 552. 12. the slouthfulnesse of Iohns Disciples 292. 3. the diuels confesse christ to be the sonne of God 321. 16. why the Diuels wished to enter into the swine and whye Christe suffered it 264. 31. Diuels essentiall spirites 265. 31. Diuinitie of the Papists speculatiue vaine and colde 150. 22. Diuorcement why in times past permitted 177. 31. and 5. 13. the cause of lawfull diuorcement 516. 9. what it is to Doe the will of the father 223. 21. and 340. 48. the Doctrine of the Prophets compreheÌ„ded vnder the name of the law 106. the Doctrine of saluation published vnto men for diuers endes 346. 11. Howe the Doctrine of the Gospel is the cause of blindenesse 350. 12. generall Doctrine necessary 142. 25. Generall Doctrine from the particular 104. 49. and 142. 25. and 164. 13. and 186. 1. and 234. 13. 245. 13. the true vse of generall Doctrine 30. 37. particular Doctrine necessarye 114. 7. Doctrine to bee applied to the persons 114. 7. and 118. 12. diuersitie of Doctrine breedeth hatred 511. 52. contempt of Doctrine extinguisheth the light of the spirite 43. 67. contempt of Doctrine in the worlde very great 402. 30. All Doctrines are to bee examined by the woorde of God 221. 76. Dogges and swine who 211. 6. the Donatises vaine glorying 161. 2. Dreames diuine whereby discerned from humane 62. 20. Drunkennesse is to bee taken heede of 421. 6. The friuolous distinction of Dulia and Latria 133. 10. E A Simple Eye for not faultie 202. 22. Election free 347. 11. Election from the will of GOD 311. 26. Election onely the headspring and cause of our saluation 440. 13. Election the fountain of al good things 308. 20. the force of Election 310. 25. Few Elected or chosen 391. 11. the Elect why compared to wheat 121. 12. the Elect out of daunger 45. 71. 440. 13. 647. 23. 24. the Elect onely lightened 349. 14. the elect onely vnderstand the mysteries of God 347. 11. the Elect onely are ledde by the spirit of God 350. 14. the Elect onely perseuer 354. 20. the Electes perseuerance 300. 35. The difference of the Elect reprobate 9. 12. 13. 17. 20. 40. 38. 44. 68. 72. 10. 121. 12. and 158. 5. 197. 12. and 205. 235. 26. and 287. 39. 297. 15. and 310. 25. and 337. 44. and 399. 23. 436. 27. and 467. 24. and 501. 18. 528. 25. 531. 29. Elias whether verilye appeared in the transfiguration of Christ 471. 3. Elias and Enoch looked for of the Papistes before the comming of Christ 476. 10. VVhy Iohn was called Elias 296. 14. 417. 2. Why Luke rehearseth Elizabethâ— stocke 6. 5. Elizabeth howe iust and without reproofe 7. 6. why Elizabeth after Iohn was conceiued hid her selfe 19. 24. Elizabeth howe the cousin of Marye 5. 5. and 29. 36. Enemies are to be loued 184. 44. Enuie is to be auoided 32. 43. 162. 24. and 496. 28. Epicâ—es contemners of gods glory 162. 24. Eremites superstition 112. 4. Errours howe to be corrected 614. 18. VVhye the Euangelises would passe from Christes in fancie vnto the thirtie the yeare of his age 106. the Euangelises not curious in obseruingâ— the course of times 131. 5. and 145. 18. 339. 19. 378. 383. 41. 541. 24. 545. 29. and 552. 12. and 564. 630. 53. the certainty of the Euangelistes doctrine 79. 1. Of Eunâ—ches or chaste personnes three kindes 518. 12. the Examples of the fathers how farre to be followed 11. 15. and 511. 54. and 512. 55. Excommunication in Christes church very profitable 499. 17. Excommunication of the Pope no whit at all to be feared 161. 11. Exhortations necessary 76. 15. the vse of Exhortations in the Churche 390. 23. Exorcistes common amongest the Iewes 328. 27. VVhat maner of Exorcistes be created or made in Poperie ibidem B FAith is by hearing 13. 16. and 338. 27. 443. 22. Faith is voluntarie 390. 23. Faith the gifte of God 147. 10. 310. 25. 325. 402. 30. 490. 17. 481. 22. Fayth general and perticular 16. 18. Faith perticular necessary 73. 11. 147 10. 445. 25. 463. 19. Temporall faith 353. 20. 411. 13. Faith aloane iustifieth 335. 37. 547. 52. Faith obtaineth any thing of GOD 255 29. 446. 28. 481. 123. 570. 21. Faith cannot bee separated from good workes 390. 11. Faith vnperfect euen of God is not reiected 250. 18. 20. 355. 23. 481. 24. Faith is not alwaies repugnant to feare 259. 25. Faith the cause of our saluation 353. 19. Our faith grounded in heauen 24. 31. Faith ioyned with Gods eternall predestination 312. 27. Faith alone sanctifieth in vs the giftes of God 413. 19. An other mans faith howe far profiteth other 239. 2. The faith of the fathers and ours alone 11. The Faith of the godly exercised by teÌ„ptations 128. 1. The faith of the righteous is their wisdome 14. 17. The faith of the Papists is implicite 484. The faith of the Centurion 231. 8. The faith of the woman of Chanaan is commended of Christ 446. 28. The nature of faith 15. 18. 292. 3. 296. 12. 570. 21. of fayth the chiefest foundation 480. 22.
is giuen to the faithful by Christ ibid. Peace is to be imbraced 160. 9. The name of Peace vsed diuersly 561. 42. VVe must not abuse the word peace 14. 17. Penney how much in value 534. 1. Who are the people of God 73. 10. The importunitie of the people in desiring miracles 228. 45. The vnconstancie of the people 737. 20. What manner perfection the godlye haue in this world 333. 33. 348. 356. 30. 404. 10. The state of the perfection of Monkes 525. 19. The perpetuitie of a blessed lyfe 400. 26. How farre persecution is to bee shunned 278. 23. Acception of persons is faultie 135. 19. Vnitie of person in the two natures of Christ 33. 43. The distinction of persons in God 474. 5. 802. 19. Peter is called a rock and not contrarie 462. 19. whether Peter was the chiefest of the Apostles 〈…〉 Peter is not the foundation of the church 462. 19. Peter adorned of Christ with a double honour 490. 18. Peter sinned not against the holy ghost 725. 74. Peters faith vnperfecte 430. 28. 431 31. Peter his rashnes 430. 28. 723. whence the Papists gather Peters supremacie 508. 24. Peter his fall 723. Peters true repentance 726. 75. Pharises whence so tearmed 170. 20. 434. 1. 605. 2. The Pharises prophaners of the law 170 20. Philo his place 302. 1. Pilate the successor of Valerius Gratus 70. 1. 107. 1. Howe much ought to be attributed to places 625. 37. Plato his place 48. 75. Plerophoria an assured perswasion proceeding from faith 2. 1. Polygamie or hauinge of many wiues at one time condemned 514. 5. Who are poore in spirite 158. 293 3. The Pope securely contemneth the commandementes of God 437. 3. The Pope is not head of the church 649 28. The Pope with fire and sword withholdeth the reading of the scriptures frō the Church 137. 16. The Pope is not Peters successour 800. 19 803. 20. The Pope and his cleargie are sharply to be rebuked 115. 7. The Popes seate of what sorte 626. 37. The Popes fictiōs cannot agree with the gospel 455. 6. The Popes auricular confession 494. 21. The Popes hyred flatterers 626. 37. The thefte of the Pope and his 373. 13. The Popes tyrannie verye great 18. 23. 161. 11. 373. 13. 434. 1. 462. 19. 501. 18. 612. 13. 694. 27. The Popes sacrificers are butchers 19. 23. How the Popes cleargie is to be handled 606. 2. 621. 33. Prayer VVhye prayer is necessarye for vs 189. 8. To pray is lawfull in euery place 567. 13. The right and true way of praying 188. 5. 190. 9. 214. 11. 326. 2. 546. 32. The praier of the Lorde comprehended in six petitions 191. 9. Praier without fayth vnprofitable 213. 7. Prayer requireth a sure confidence 192. 9. 213. 7. The similytude and likenesse of the partes of the Lordes prayer 192. 9. The end of the praier of the faithful 189 8. Publike praiers are acceptable to Christ 502. 19. Long praiers are not simplye to bee condemned 612. 14. The madnesse of the popish preachers 22 28. Preceptes differ from iustifyinges 6. 6. The aduersaries of the doctrine of predestination 627. 37. Faith is ioyned to predestination 312. 27. Preiudice beewitcheth a manne 537. 34. Pride the mother of reproache 488. 10. Pride is to bee auoyded 38. 51. 206. 27. The ingratitude of the Priestes 228 44. The sluggishnesse of the Priestes 256. 36. Priesthood torne in sunder through ambition and tyrannicall power 108. 2. The miserie and wante of the prodigall 493. 16. Promises pertaining to this presente lyfe are not perpetuall 210. 1. why the Prophets are called holye 145. 70. All the Prophets beare witnesse of Christ ibid. The doctrine of the prophetes sometimes comprehended vnder the name of the law 106. Which is the lawefull receiuing of the Prophets 371. 38. The prophecie of Iacob is expounded 5. 5 The name of prophecie is diuersly taken 104. 22. We may not abuse prosperitie 38. 52. 162. 24. 248. 15. 397. Prouerbial sentences are not alwaies to be drawn to a generall rule 222. 16. 327. 25. 334. 34. 394. 10. 510. 39. The name of Publican odious 500. 17. 548. 5. why Publicans were conuersant with sinners 243. 29. The Publicans were a couetous cruell greedy kind of people 118. 12. 186 46. their office 186. 46. Punishment is remitted the fault beeing pardoned 196. 12. Purgatory was deuised by the Papistes 174. 25. 332. 32. Purgatory is ouerthrowne 402. 27. The end of the purification of the law 86 22. Pythagoras his fonde opinion concerning the migracion of the soules 13. 17. Q QVartern taken for a farthing or some other peece of money 174. 25. Curious questions are to bee omitted 68. 25. R VVHoe in time paste were called Rabbines 608. 6. The Rabbines imagine two cōminges of the Messias 476. 10. Their iudgement concerning Iesu the sonne of Marie 24. 31. How rathnesse is hurtfull 740. 25. Redemption could not be wrought but onely by the sonne of God 107. what the redemption of the faithful is 653 28. The force effect of redemption purchased by Christ was common to all ages of the world 44. 68. Regeneration greater then creation 12. 16 wherein politike regimente is discerned from spiritual gouernment 373. 13. 542. 25. 586. 21. what is true religion 103. 41. Diuersitie of religion is a cause of hatred 517. 52. Remission of sinnes is obtained by fayth 252. 22. It is proper to god alone to remit sins 24 VVhat it is to renounce all 289. 33. 365. what is repentaunce 727. 3. Repentance the gifte of God 109. 2. and 136. 14. and 323. 18. and 494. 20. 505. 21. and 752. 40. Repentaunce ioyned with remission of sinnes 109. 2. Repentaunce in the faithfull continuall 304. 21. Repentaunce is not the cause of healinge 351. 12. Repentaunce described by the outwarde signes 304. 21. 549. 8. the beginning of Repentance is the gift of the holy Ghost 313. 28. the foundation of Repentaunce is the acknowledging of Gods mercy 109. 2 and 493. 17. the abuse of Repentance in Popery 116. 8 there goeth a disliking before Repentance 494. 21. Shame is a companion of Repentaunce 409. 13. Reprehensions are necessary 498. 15. Reprobation is of Gods will 311. 26. the signe of Reprobation 332. 31. Reprobates Reprobates before they bee borne are ordained to death 675. 41. appoynted to destruction 687. 24. Reprobates are depriued of the lyghte of life 349. 14. Reprobates perceiue not the mysteries of God 347. 11. why the Reprobates beleeue not the Gospell 310. 25. the Reprobates also cary their crosse 287. 38. the Reprobates obstinately resist GOD 321. 14. the Reprobates doe neuer truely repent 350. 12. the Reprobates compared to chaffe 221. 12. the Reprobates somtimes are called shepe 268. 6. and 444. 24. the Reprobates are sometimes called the sonnes of the kingdome 269. 9. the Reprobates
And like as he hath had great furtherance by the disigelce of ancient wryters which haue taken paines in the same studie before him so I proâ—esse my selfe to haue beene as much eased by his labour and industrie But whereas I differ from him in some places the which libertye I graunted my selfe so ofte as seemed necessarye I thinke that he himselfe if he now liued on earth would not be offended with is ¶ A Harmonie composed and made of three Euangelistes Matthew Marke and Luke with the Commentaries of Iohn Caluine   Luke 1. Matthew Marke 1 FOrasmuch as many haue taken in hande to sette forth the storie of those thinges whereof we are fully perswaded 2. As they haue deliuered them vnto vs which from the beginning saw them their selues and were Ministers of the word 3. If seemed good also to me most noble Theophilus as soone as I had searched out perfectly all thinges from the beeginning to write vnto the therof from poynt to poynt 4. That thou mightest acknowledge the certentie of those things wherof thou hast beene instructed ONely Luke doth make a preface to his Gospell that briefly he may shew the cause wherby he was moued to write That he speaketh to one man it seemeth to be absurd when that rather it was his duetie by open sound of trumpet to call all men together to the fayth Therefore it seemeth not to be conuenient that he should dedicate to his Theophilus onely that doctrine which is not proper to one or other but common for all Hereof it came to passe that diuers thought it to be a name appellatiue and all godly men to be called Theophilos of louing God but the Epitheton that is ioyned with it differeth from that opinion Neyther yet is that absurdity to be feared which coÌ„strained them to seeke such refuge Neither doth the doctrine of Paule lesse belong to all men because that of his Epistles he directed some to certaine Cities and some to certaine men And truly if we considered the estate of their times we should confesse that Luke herein did godly and wisely There were tyrants ready on euery side which with feare and terrors would hinder the course of wholsome doctrine This gaue an occasion or libertie to Sathan and his ministers to scatter cloudes of errors which might dimme the pure light And because that in keeping the puritie of the Gospell the coÌ„mon sorte were little carefull and fewe did diligently consider what sathan would deuise and how much daunger lay hidde in such deceitet Therefore as euery one did excell other with rare fayth and singular giftes of the holy Ghost so with greater studie and diligence hee ought to apply himselfe that he might as much as in him lyeth preserue the doctrine of godlines pure and free from all corruption Such as holy layers vppe of bookes wherein lawes are written were chosen of GOD faythfully to deliuer to their posteritie the heauenly doctrine coÌ„mitted to them Wherfore Luke doth dedicate his Gospel to Theophilus that he should faithfully keepe the same which things Paule also dooth enioyne and charge his Timothy with 2. Ep. 1. 14. ca. 3. 14. 1. For as much as many Hee seemeth to alleage that as a cause of his writing which rather should haue withdrawne him from writing For it were but a needelesse labour to writ againe a historie already entreated of by many if they had done their duetie Neither doth he charge them with any word either of deceite or of negligence or of any other faulte Therefore it is as much as if he should say he would doe a thing alreadie done I answere although he spareth them that had written beefore yet doth he not throughly allow the labours of all of them He doth not plainely say that they haue written of thinges slenderly prooued but challenging the certaine knowledge of these thinges vnto him selfe modestly dooth disable some of them of certaine and vndoubted knowledge If any do obiect that if they had erred hee shoulde haue sharply inueied against them I answere againe it may be that they did a litle offende and that of an vnaduised zeale rather then of malice and therefore that there was no cause why he should more vehemently haue enforced him selfe against them And it is credible that there were certaine pamphlets which were not then so hurtefull but if they had not beene speedily preuented they might afterwardes haue more grieuously annoied the faith But it is worth the labour to note how GOD by Luke hath applyed a remedie against those superfluous writinges and that by his meruailous counsell he hath brought to passe that by common consent all other being reiected these onely doe keepe their credit in which his reuerent maiestie most manifestly doth shine And so much lesse to be borne with is the doting folly of them which thrust into the world fond and filthy fables vnder the name of Nichodemus or any other VVee are fully perswaded The participle which Luke doth vse doth signifie thinges very well approued and voide of doubt in the which the old interpreter hath beene ofte deceiued And by this vnskilfulnesse hee hath left vs diuers excellent places corrupted Amongst the which is that place of Paule Rom. 14. 5 VVhere hee commaundeth that euery man be fully perswaded in his minde Lest the conscience being tossed with doubtfull opinions should wauer and neuer stand sure Thereof also coÌ„meth the nowne Plerophorias which he corruptly hath translated plenitudÃnem i. a fulnes when that it is a certaine and strong perswasion grounded of faith in the which godly mindes doe safely take their rest And there is as I sayde a secrete contrarietie For he challenging vnto himself the credit of a faithfull witnesse doth take away the credit from others that deliuer contraries This phrase Inter nos amongst vs signifieth as much as apud nos with vs. But he buildeth faith as it seemeth very slenderlie that buildeth vpon the report of men which ought to be built vpon the onely word of God and the ful perswasion and assuraunce of fayth is wrought and sealed by the holy ghost I answere that fayth is not satisâ—ied with any testimonies of men except the auctoritie of God doe hold the chiefest places Yet where the inward confirmation of the spirit doth goe before there may some place be giuen them in the historicall knowledge of thinges I call that historicall knowledge which we haue coÌ„ceaued either by our own beholding of things don or by the speach of others For we may not giue lesse eare to them that are eye witnesses of the manifest workes of God then wee are to giue credit to experience Adde this also that Luke followeth not priuate aucthours but them that were also ministers of the word By which commendation he extolleth them aboue the degree of mans auctoritie For he sheweth that they vttered the Gospell to him to whom the Lord had committed the offyce of preaching the sâ—me From hence
of the person in Christ but also sheweth that Christ euen in that he had put on the humane nature was also the Sonne of God Therefore as the name of the Sonne of God was from the beginning proper to the diuine essence of Christe so now the Deitie and humanitie ioyned it agreeth to both the natures together because that the secrete and celestiall woorking of his generation exempteth him from the common order of men OfteÌ„ also other where as he affirmeth himselfe to be very man he calleth himselfe the sonne of man But the veritie of the humane nature is no let but that his diuine generation mighte procure him a peculiar honoure aboue all others namely in that he was conceiued by the holy Ghost beyoÌ„d the ordinarie maner of nature Of this there groweth a good cause of the assurance of our faith that wee mightâ— more boldly call God Father For his onely sonne woulde needes become oure brother that hee mighte in common make his father to be also ours It is also to be noted that Christe as hee was conceiued by a spirituall power is called a holy seede And euen as it was behoouefull that he should be very man that he might wash awaye our sinnes and in our flesh that he might ouercome death and Sathan and that he might so be a perfecte mediatour so it was necessarie that he that should purge others from sinne should be free from all vncleannesse and spottes Although yet that Christ was borne of the seede of Abraham yet broughte hee no infection out of that corrupte nature because that the holy Ghost kept him pure and cleane euen from the beginning Neither that he himselfe alone should excell in holinesse but also that he should sanctifie his Therefore the maner of conception doth testifie that we haue a mediator separate from sinners 36. And beholde Elizabeth with an example done at home by her the Angell doth strengthen the faith of Marie in hope of the myracle For if neither the barennesse nor the olde age of Elizabeth could hinder God but that he would make her a mother when she shall see such a spectacle of Gods power in her owne kinswoman there is no cause why Marie shoulde still containe her selfe within the accustomed bondes of nature He expresly noteth the sixth moneth For seeing that the woman commonly perceiueth in the fifth moneth that her childe hath life in the sixt month she is put out of al doubt It had bene the part of Marie so to haue creadited the simple worde of God that there should haue bene no nede by any other meanes to strengthen her faith but least she should wauer any more the Lorde vseth this new supportation to staye her in his promisse With the same fauour doth he daily aide and hold vs vp yea and as our faith is weaker so with the more fauour doth he aide vs. Therefore least that we shoulde doubt of his truthe he gathereth diuers testimonies which may confirme the same vnto vs. It is demaunded howe the kinred came betwene Elizabeth which was of the daughters of Aaron and Marie which was of the stocke of Dauid And also it seemeth to be against the lawe Num. 3. 6. which forbiddeth women to marry out of their owne tribes As concerning the lawe if the ende be considered it did forbid onely those mariages whereby enheritances may be mixed But there was no suche daunger if that a woman of the tribe of Iuda was maried to a Priest to whom the enheritance coulde not be translated The same reason was also if that a woman of the tribe of Leuie was bestowed out of her kinred And it may be that the mother of the holy Virgin was of the tribe of Aaron and that the kinred so came betwene her daughter and Elizabeth 37. For with God shall no woorde be vnpossible If you will vse this phrase worde in his proper natiue signification then the meaning is that God will performe what so euer he hath promised because that there is no let equal with his power And the argument shal thus be framed This hath God promised therefore hee will perfourme it because that no impossibilitie may be obiected against his woorde But because that woorde according to the phrase of the Hebrew tounge is oft vsed for a thing or substaÌ„ce we may more plainly expound it thus nothing is impossible with God Yet that axiome must be alwaies holden that they doe peuishly wander oute of the way which dreame of the power of God besides his word if any be founde For his omnipotencie is to be considered so as it may be a foundation for the further building of our hope and faith And now we shall not only doe very rashly and vnprofitably but also very perillously if we dispute what God can doe vnlesse withall we consider what he wil doe Furthermore the Angell doth heere in this place as God doth in diuers places of the scripture for that vnder a generall doctrine hee confirmeth one especiall promisse And this is the true and righte vse of a generall doctrine if we apply the promises therein set downe to the present matter when soeuer we be vexed and troubled for so long as they be general and indeâ—inite they are colde Furthermore it is not to be maruailed at that the Angell doeth tell Marie of the power of God for the distrust of his power doeth make vs not to beleeue his promisses All men wiâ—h tounge confesse that God is omnipotent but if he promise any thing beyonde the reache of our capacitie we are at a staie And whereof commeth this but for that we will attribute nothing more to his power then our senses can discerne Therfore Paule to thâ— Rom. 4. 20. commending the faith of Abraham sayeth that he gaue the glory to God because he was able to fulfil what soeuer he had promised And in an other place when he speaketh of the hope of eternall life he proposeth the power of God before him In the 2. Tim. 1. 12. he sayeth I knowe whome I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him This seemeth to be but a small portion of faith that none no not the wicked wil derogate from God the title of omnipotent But who soeuer hath the power of God surely and deepely fixed in his heart he shall easily ouercome all other lets and hinderances of his faith Yet it is to be noted that the effectuall power of God if I may so speake is apprehended in a true faith For God is mighty and wil be acknowledged that he may declare himselfe to be true in deede 38. Beholde the seruant of the Lord. The holy virgine will argue and dispute the matter no further and yet it is not to be doubted but that there were many things which might hinder her faith yea altogether turne her minde from the speach of the Angel But shee taking the aduauntage from
the contrary reasons enforced her selfe to obedience and this is a right proofe of faith when we restraine our mindes hold them as prisoners that they dare not oppose this or that against God so on the other side libertie to contend is the mother of infidelitie And these words are not of smal waight Behold the seruant of the Lord for shee offereth dedicateth her self wholely vnto God that he may freely vse her according to his owne wil. The vnbeleuers withdrawe themselues from his hand and as much as they canne they hinder his worke But faith dooth present vs before God that we may be ready to obey Then if the holy Virgin was the seruant of the Lord because that she obediently submitted her selfe to his gouernement there is not a worse contempt then by fleeing to denie him that obedience which he deserueth doth require To be short as faith only maketh obedient seruants to God and deliuereth vs into his power so infidelitie maketh vs rebels and runnagates Be it done vnto me This clause may be expounded two waies either that the holy Virgin passeth into a prayer and request or els continuing in the same matter shee proceedeth in resigning and deliuering her selfe vnto God I simply interprete it that shee being perswaded of the power of God and willingly following whether he calleth she doth also subscribe vnto his promisse and so doeth not onely wait for the effecte but also doeth earnestly desire the same And it is to be noted that shee rested vppon the woorde of the Angell because shee knewe that it came from God weighing the dignitie of the same not of the minister but of the authour   Luke 1. Matthew Marke 39. And Marie arose in those daies went into the hill countrey with hast to a citie of Iuda 40. And entred into the house of Zacharias and saluted Elizabeth 41. And it came to passe as Elizabeth heard the salutation of Marie the babe sprang in her bellie and Elizabeth was filled with the holy Ghost 42. And shee cried with a loude voice and sayde Blessed art thou among women because the fruite of thy wombe is blessed 43. And whence coÌ„meth this to me that the mother of my Lord shoulde come to me 44. For loe assoone as the voyce of thy salutation sounded in mine eares the babe sprang in my bellyâ— for ioy 45. And blessed iâ—â—hee that beleeued for those things shall be performed which were tolde her from the Lorde 39. And Marie arose This iourney wherof Luke maketh mention testifieth that Maries faith was not vnfruteful because that gods promisse was not so soone forgotteÌ„ as the Angel was out of sight but that remained fast in her minde And her haste witnessed her earnest ardent affection Hereof it may be gathered that all other businesse being set aside the Virgin as it was meete did accompt of and preferre this fauour and grace of God Yet it may be demaunded for what purpose she toke this iourny It is certain that she went not thither only to make search enquiry for she nourished the sonne of God as well in her heart by faith as conceiued in her woÌ„be neither can I subscribe to the iudgement of some which thinke that shee went thether to salute her For it seemeth more probable to me that partly to encrease and to confirme her faith partly that they one with an other might set foorth the glorye of God was the cause that moued her And there is no cause why we shoulde accompt it an absurd thing that she by the sight of a myracle did seke for confirmation of her faith because that it was not in vaine that the Angel did propose the same vnto her For although that the faithful are coÌ„tent with the bare only word of the lord yet in the meane time they despise not any of his works which they think may any whit preuail for the supporting of their faith And especially it behoued Mary to accept this aid profered her vnles she wold haue forsaken that which the Lord had willingly geuen her Furthermore the seeing one another might stir vp as wel her as Elizabeth to a greater thankefulnesse as by the text it appeareth For the power of God was more euident and notable in that at once they see his grace powred vpon them both because that comparison did adde no small light But Luke doeth not declare which was that Citie wherein Zacharie dwelt but onely maketh mention that it pertained to the tribe of Iuda and also that it was placed in a hill country whereof is gathered that it was further from the towne of Nazareth then was Hierusalem 41. At shee heard the salutation It is a naturall thing that the childe in the wombe of a woman great with child should moue at a sodaine ioy But Luke would note vnto vs some extraordinary thing It appertaineth nothing to the matter to entangle our selues in subtile questions whether the infante knewe that Christe was presente or whether this was a sense or feeling of godlinesse Let this one thing rather suffice vs that the infant leapt by the secrete motion of the spirite Neither doth Luke attribute any proper sense to the infant but doeth rather signifie that thys was a portion of the worke of God in the mother that the infant sprang in her wombe That he sayeth that she was filled with the holy Ghoste the meaning is that shee besides the accustomed maner was sodenly endued with a spirite of prophesie For shee was not without the giftes of the spirite before but then the power appeared farre more plentifull and wonderfull 42. Blessed art thou Shee seemeth to place Marie and Christ in like degree which were nothing meere nor conuenient but I willingly admit their iudgement which thinke that the cause of her blessednesse is rendered in the second parte of the sentence For it is oft vsed to put a copulatiue in steade of a woorde causall therefore Elizabeth affirmeth that her Cousen is blessed because of the blessednesse of the Sonne And although this was not the chiefe felicitie that Marie had to beare Christe in her wombe naye this dignitie in order came behinde that that shee was by the spirite of Christe borne againe into a newe life yet was shee woorthely called blessed whome God made woorthy this singuler honour that she should beare vnto the world his sonne in whom shee was spiritually regenerate And to this day we cannot make mention of the blessing brought vnto vs through Christe but also that we must remember how honourably the Lord aduaunced Marie in that he would that she should be the mother of his only begotten Sonne 43. VVhence commeth this to me This modestie is to be noted that Elizabeth considering the great graces of God in Marie doeth geue vnto her that honor that is due and yet lifteth her no higher wherby God might be offended then was conuenient For there is such wickednesse planted in the world
some great and singular thing in time to come of that infant For it was the will of God to set him forth with these rare tokens from his mothers wombe least that afterwardes as an vnknowne person or as one of the common sorte he should goe forth to execute the office of a Prophet First Luke declareth that Mary was almost three monethes with her coâ—â—e euen vnto the day of her deliueraunce for it is probable that there was no other cause of her tarrying but that shee might enioye the sight of the heauenlye grace whiche the Angell tolde her of for the confirmation of her fayth 58. And her neighbours and cosines It may be doubted whether these men esteemed the great grace of God of the onely blessing of bearing a child or whether they had heard before that an Angell had appeared to Zachary which had promised him a sonne Certainly this was no small benefit of God that a barren woman whose course of age was now past should beare a childe beyonde the order of nature Therefore it may be that for this so great a cause they extolled the greatnesse of the goodnesse of God Furthermore on the eight day as the custome was for dutie for humanitie sake they came togeather But this occasion doth God vse that he might make them witnesses and beholders of his power and of his glory And it is not to be doubted but that there came a greater concourse of the people because of the extraordinarie birth for they accounted it as a wonder to see an old and a barren woman sodenly to become with childe And now when the child was borne the wonder was renued and encreased VVe gather by the words of Luke that although they circumcised their children at home yet they did it not without a concourse and an assembly of men and that not without a cause for seeing that it was a publike sacrament of the Church it ought not to be administred secretely or priuately 59. They called him after the name of his father VVe know that in the beginning names were giuen to men either of the euent of thinges or else by propheticall instinction to declare note some secrete work of God But after in processe of time when there was more store of names so that conueniently they could not dayly inuent new they being content with their old and accustomed names called their children by the names of their auncesters So there were many Zacharyes before Iohn his father and it may be that he came of the sonne of Barachias And we know that most commonly that is holden for a law which is receiued into vse and custome Therefore these men striue that their custome might be obserued in naming of the child But as there is no religion to be put in names so no wise men wil deny the faithful in this behalfe to make a godly and fitte choyse that they may giue their children such names as may teach them and admonish them of their dueties Furthermore let them borowe the names of the holye Fathers that so they may prouoke theyr children to follow their examples rather then take them from prophane men 60. His mother answered It is vncertaine whether that Elizabeth was also taught by an Oracle But it is most like that when Zacharyas sawe him selfe punished for his slacknes to beleeue that he tolde his wife by writing that which the Angell had giuen in commaundement as concerning his name for that otherwise shee woulde not haue obeyed the commaundement of God Why also this name was giuen to the Baptist from aboue I haue before declared The kinsfolkes although they knew not the cause yet they are moued with the newnes of the thing especially because that they suppose that this is not vnaduisedly done 64. His mouth was opened God renoumeth the birth day of his Prophet by restoring the tongue to the father And it is not to be doubted but that this benefit was differred to this day for this end and purpose that hee might turne mens eies vpon Iohn It is sayde that Zacharyas praised god not onely that he might declare his thankfulnes but that his kinsfolke and neighbours might know that this punishment was laid vppon him because that he was so slacke to beleeue And hee was not ashamed with his owne reproache to declare and sette forth the glorye of GOD. So it is euery where knowne to all men that there is a childe borne not at aduenture or after the common order but promised by heauenlye Oracle 65. Then feare came on them all This feare whereof Luke maketh mention in this place sprang of the feeling of Gods power For the workes of God are with such reuerence to be considered that they may earnestly moue vs. For God playeth not with his miracles but he stirreth vp the senses of men which otherwise he perceiueth to be slow and dull And Luke saith that this fame was spread abroad throughout al the hill countrey of Iudea Although that many tooke no profit by it yet they were for a time touched with the power of God for when that Iohn beganne to execute his office few did remember how wonderful his natiuitie was But God would that the fame of these thinges should be spread abroad not for their sakes only that heard the same but that the miracle might be of more credit in all ages after which was then so famous in euery place yet as in a looking glasse we may here set beefore our eies the common vnthankefulnesse of man For when as vaine and foolish thinges are fast fixed in our mindes the remembrance of the graces of God which ought alwayes to be fresh in memorie is presently let passe and forgotten Luke speaketh not of blockish men or of bruitish coÌ„temners of God For hee saith that they layd vp these thinges in their heart that is they were diligent to consider these thinges And it is probable that some at the time remembred these matters but the greater part had shortlye after cast off this reuereÌ„t feare which they had coÌ„ceiued Yet it is to be noted that they did not digresse from the purpose which referred these miracles which they sawe to the excellencie which should in time to come be found in the childe for such was the counsell of God as we haue saide that Iohn should not after come abroad without singular commendation In that Luke saith that the hand of God was with him this is the meaning The grace of God was euident so many waies which openly declared that he was not a common man It is a figuratiue speech which affirmeth that the power of God was as plainely shewed as if the hand of God had beene openly seene that euery man might readily discerne that God was present Mathew Marke Luke 1. 67. Then his father Zacharyas was filled with the holy Ghost and prophecied saying 68. Blessed be the Lorde God of Israel because he hath visited and redeemed his people 69.
mary kept all these sayinges and pondred them in her heart 20. And the Shepheardes returned glorifiing and praising God for all that they had heard and seene as it was spoken vnto them 21. And when the eight dayes were accomplished that they should circumcise the child his name was then called Iesus which was so named of the Angel before he was conceaued in the wombe 15. After the Angelles were gone away Here is the obedience of the Shepheardes described vnto vs for when the Lord had appoynted them as witnesses of his sonne to all the world hee effectually spake to them by the Angelles least that should be forgotten which was tolde them It was not plainely and by worde commaunded them that they shoulde come to Bethlehem but because that they sufficiently vnderstoode that the counsell of God was so they make haste to Christe as at this daye when we know that Christe is shewed vnto vs to this ende that our heartes by faith might come vnto him our loytering cannot bee excused And Luke doth not in vaine declare that the Shepheards tooke counsell of their iourney assoone as the Angels were departed least we suffer as many vse the word of God to vanish away with the sound but that it may take liuely rootes in vs and thereby that it may bring foorth his fruite when it hath ceased to sound in our eares Furthermore it is to be noted that the Shepheardes doe mutually exhort one an other for it is not sufficient for euery one of them to looke to themselues excepte that also there be vsed mutuall exhortations Luke amplifieth the praise of their obedience when he saith that they made haste euen as a proÌ„ptnesse of fayth is also required of vs. VVhich the Lord hath shewed vnto vs. Very skilfully and rightly doe they ascribe that to God which they heard not but from the Angel for whome they acknowledge as the minister of God they also thinke worthy of that auctoritie as if he had put on the person of the Lord. Therefore for this cause doth the Lord call vs back often vnto himselfe least the maiestie of his word should become of no estimation in the sight of men Againe wee see here that they accompt it to bee an offence in them to neglecte that treasure shewed them of the Lorde for of that knowledge reuealed to them they argue that they must go to Bathlehem that they may see And so it behooueth euery one of vs according to the measure of his faith and vnderstanding to be prepared to follow whether as God calleth 16. They found Mary That truely was an vnseemely sight and by that onely they might haue beene driuen from Christe for what is there more vnlikely then to beleeue that hee should be king of all the people who was not accompted worthy of a meane place among the common people and to hope for the restitution and saluation of the kingdome from him who for his want pouertie was throwen out into a stable Yet Luke writeth that none of these thinges hindred the Shepheardes but that with great admiration they praysed God namely because that the glory of God was throughly fixed in their eies and the reuerence of his word printed in their mindes that whatsoeuer they mette with either infamous or contemptible in Christ they with the height of their fayth doe easily pasâ—e ouer the same Neither is there any other cause why euery of those small offences doe either hinder or turne our faith from the right course but because that we taking small hold vpon God are easily drawne hether and thither For if this one cogitation possessed all our senses that wee haue a certaine and a faythfull witnesse from heauen it were a defence strong and stable enough against all kinde of temptations and it shoulde well enough fortifie vs against all offences 17. They published abroad the thing which was tolde them Luke commendeth the fayth of the Shepheardes in that they deliuered sincerely through their handes that which they receiued from the Lord and it is profitable that the same should be witnessed for all our sakes that they might be as second Angelles for the confirming of our fayth Againe Luke teacheth that they reported that which they had heard not without profit And it is not to be doubted but that the Lord gaue effect to their word least it should be mocked or despised For the estat of the men discredited the matter and the matter it selfe might seeme to be but fabulous But the Lorde suffereth not those thinges to bee in vaine which hee enioyneth them And although this manner of working smally pleaseth the iudgement of men that the Lordes will is that his word should bee heard of poore and meane men yet it is approoued of God himselfe and vsed partly to humble the pride of flesh and partely to prooue the obedience of the fayth but that al men meruaile and no manne mooueth his foote that hee might come to Christe hereof it may be gathered that they hearing of the power of God were amased not being striken with any earnest affection of the heart wherefore this word was not so much spread abroad for their saluation as that the ignoraunce of all the people might be inexcusable 19. Mary kept all those The diligence of Marye in considering the workes of God is proposed to vs for two causes First that wee might know that the keeping of this treasure was layde vp in her heart that that which shee had layd vp with her shee might publâ—sh the same to others in time conuenient Next that all the godly might haue an example which they might followe For if wee be wise this ought to bee the especiall trauell and the chiefe studie of our life that wee might be diligent to consider the workes of God which should buylde vp our faith Furthermore the word conserue is referred to the memorie and Symballein doth else signifie to conferre as to make vp one perfect body by gathering all thinges together which agreed amongst themselues to prooue the glory of Christe And Mary could not wisely consider the value of all thinges together but by conferring some thinges with others 20. Glorifying and praising of God This also appertaineth to the common vse of our faith that the Shepheardes might certeinely know it to be the work of god And the earnest glorifying of God which is praised in theÌ„ is a certeine secrete reproofe of our sluggishnesse or rather of vnthankfulnesse for if the swathing cloutes of Christ so much preuailed amoÌ„gst them that they could rise out of the stable and cratch euen vnto heauen howe much more effectuall ought the death and resurrection of Christ be with vs that we might be lifted vp to God For Christ was not onely lift vp from the earth that he might draw al things after him but he sitteth at the right hand of the father that we which are pilgrims in this world might with our whole hearte meditate of
be shaken nor broken with such hard dealing VVe knowe howe grieuous and sore a hinderance the vnbeliefe of the worlde is vnto vs but it behooueth vs to ouercome it if we will beleeue in Christe Iesu for the estate of menne was neuer broughte to so good passe that the greater parte should followe Christ. VVherefore it is necessarie that whosoeuer shoulde geue their names to Christ should be instructed in these principles and armed with these defenses that they may continue in his faith But this wasâ— most greuous temptation that Christ was not knowen of his owne Naye he was contumeliously reiected from that people which boasted themselues to be the Church of God And especially for that the Priestes and the Scribes which had the gouernement of the Churche were his most deadly ennemies for who woulde thinke that he was their king that shoulde see him so vnwoorthely and reprochefully reiected from them Therefore Symeon doeth not withoute cause foretell that Christe was appoynted for the fall of many and those of the people of Israel And the meaning is that he was ordained of God that hee shoulde ouerthrowe and cast manye downe headlonge But it is to be noted that the fall rose heereof that the vnbeleeuers stumbled at him the whiche is shortly after declared where Simeon calleth hym a signe to be spoken againste Therefore because the vnbeleeuers are rebelles vnto CHRISTE they strike themselues againste him whereof foloweth their fall And it is a Metaphore fetched from a marke or butte at the whiche archers doe shoote as if that Simeon shoulde haue sayde Heereby is the malice of men perceiued nay the wickednesse of all mannes witte that all menne had made a conspiracie and should stirre and crie out against the Sonne of God For there coulde not bee suche a consent of the worlde to speake against the Gospell excepte it were as a naturall discorde betweene the Sonne of God and those menne And thoughe the ennemies of the Gospell disagree amongest themselues so as their ambition and furie carieth them into diuers factions and factiously are deuided into diuers fantasies as the varietie of their superstitions which separateth the Idolaters is manifolde Yet in this they all agree that they maye withstande the Sonne of God VVherefore it is truelye sayde that it is too euidente a token of the wickednesse of manne for that euer it withstandeth Christe And thoughe it bee an incredible woonder that the worlde so riseth againste his creator yet because the Scripture foretolde that it shoulde so bee and reason openly sheweth that when menne were once estranged from God throughe sinne they alwaies flee from him there is no cause why suche examples shoulde disturbe vs but rather that our faith being furnished with suche armes shoulde buckle it selfe forwardes to fight with the resisting of the worlde Furthermore because that God hadde then gathered Israel to himselfe out of the whole worlde and nowe that there is no more difference betweene the Iewe and the Grecian It was conuenient that that shoulde nowe come to passe whiche we reade shoulde then be done Isaias had do sayde in his time chapter 8. â—4 Beholde the Lord shall bee as a stumblinge store and as a rocke to fall vppon to the two houses of Israel from that tyme the Iewes neuer almost ceased to strike againste God but their moste violente conflicte was againste Christe Nowe they whyche call themselues Christians doe imitate the same furie Naye they whyche proudly arrogate to themselues the supremacie of the Church do often bend that power they haue to oppresse Christ. But lette vs remember that they shall nothinge preuaile but that at the lengthe they shall be broken and torne in peaces For vnder the woorde of Falling downe the spirite dueth so pronounce a punishment vppon the vnbeleeuers that we might learne to goe farre from them least companye shoulde wrappe vs in the same destruction And Christ is not therfore anye lesse to be beloued for that he rising many fall downe for the sauour of the Gospell ceaseth not to be pleasant and acceptable to God although iâ— be deadly to the wicked worlde If anye manne demaunde howe Christe canne be an occasion of falling to the vnbeleeuers which nowe are destroyed withoute hym The aunsweare is easie they pearish twice that wilfully depriue themselues of that saluation offered them from God Therefore the fall signifieth a double punishment whyche remaineth for all vnbeleeuers after that wittingly and willingly they haue striuen with God And rising againâ— To the former clause this comfort is opposed that it might mitigate the matter odious to our sense for this is sorowfull to be heard if nothing else were added but that Christe shoulde bee a stone of offence which through his hardnesse should breake and rend in peeces a great number of men Therefore the Scripture calleth vs backe to his other office that the saluation of men hath the foundation in him as Isaias 8. 13. also speaketh Sanctifie the Lord of hoastes let him be your feare and he shall be vnto you as a Sanctuary or a defensed tower And Peter speaketh more plainly to whome yee come as vnto a liuing stone disalowed of menne but chosen of God and precious and yee as liuely stones are built 1. Pet. 2. 4. for so it is contained in the scripture Beholde I putte in Sion a chiefe corner stone prooued electe and precious and he that beleeueth therein shal not be ashamed vnto you therfore which beleeue it is precious but to them whiche beleeue not the stone whiche the builders disalowed c. Therefore least this title wherein Christ is called the stone of offence should make vs afraid of Christ he presently on the contrary side affirmeth that hee is also called the corner stone whereby the faith of all the godly is sustained nay he woulde put vs in minde that that is but accidentall and that this is naturall and proper Furthermore it is woorthy to be noted that Christ is not called the stay or proppe of the godly but the rising for the estate of men is not suche as it were expedient for them to remaine in the same therefore it behoueth them first to rise from death before they can begin to liue 35. Through thy soule This admonition auailed to the confirming of the minde of the holy virgin least shee should be throwne downe wyth sorow when the time for those bitter conflictes were come whiche shee shoulde passe through But although her faith was shaken and troubled with diuers temptations yet the most bitter strife she had was with the crosse wherby Christ seemed as one vtterly extinguished And although shee was neuer swalowed vppe of sorowe yet her brest was not so stonie but that it was greuously wounded for the constancie of the Saints doeth muche differre from vnsensiblenesse That the thoughts of many hearts may be opened Some ioyne this sentence with that clause whiche goeth somewhat before that Christ was appoynted for
to vs as a punishment that hee might humble vs. But he condemneth the immoderate care for two causes that is because menne doe waste and torment themselues therewith in vaine by taking more then is meete or their calling wil beare then that they take more vppon themselues then is meete for them and vsing their own industrie they neglect to call vppon God That promisse is to beholden Psal. 127. 2. VVhen the vnfaithfull doe lye downe late and shall ryse early they shall eate the bread of sorowe the faythfull shall through the grace of God enioy rest and sleepe Therefore the sonnes of God though they be not free from labour and care yet it cannot be properly sayde that they are carefull for the lyfe because that they reposing themselues in the prouidence of God doe quietly take their rest Hereby it may be easily gathered how much euery man ought to care for theyr lyuing namely that euery one of vs should labour asmuch as his callinge doth beare and the Lorde dooth further appoynte that their necessitie shoulde prouoke euery man to call vppon God Suche a care is a meane betweene slouthfull securitie and excessiue tormentes wherewith the vnfaithfull doe waste themselues If that wee doe weigh the wordes of Christ wel he doth not forbid vs euery care but that which groweth of distrust Be not carefull saith he what yee eate or drinke for that is the propertie of them that tremble for feare of pouertie and want as if that they should want prouision euery moment 25. Is not the life more worth Hee reasoneth from the more to the lesse He had forbidden them to care too much how the lyfe may be maynetained now he addeth a reason The Lord which gaue the lyfe it selfe will not suffer that those thinges should be wanting which apperteine to the sustaining of the same And certeinely we doe God no smal iniurie so oft as we distrust that God will not giue vs foode and cloathing as though that he had cast vs out vppon the earth by fortune For whosoeuer is certeinely perswaded that he knoweth what the estate and condition of our life is let not the same man doubt but that hee will verye well prouide for his necessities Therefore as oft as any feare or carefulnes for prouision shall assaulte vs let vs remember that God hath a care of our life which he hath giuen vs. 26. Beholde the fowles This is the remedie whiche I spake of that is that we might learne to rest vppon the prouidence of God for infidelitie is the mother of all these excessiue cares Therefore the onely meanes to amend this couetousnesse is if wee embrace the promisses of GOD wherein he witnesseth that he himselfe hath a care of vs. After this maner the Apostle minding to draw the faithfull from couetousnesse confirmeth this doctrine Heb. 13. 5. because it is written I will not fail thee neither forsake thee Therfore the summe is that he exhorteth vs to trust in God who neglecteth none of his creatures though they bee the meanest It is diligently to be noted that hee saith the heauenly father nourysheth the fowles For although it is to be wondred at how they sustaine their life yet how many of vs doe thinke that their life doth depende of that that God doth vouchsafe to extende his prouidence euen to them If that it be throughly fixed in our mindes that God doth with his hand minister nourishment to the fowles our hope maye be the easier which are created after his image and which are accounted amongste his children VVhen he saieth that the fowles doe not sow nor mowe hee doth not in these wordes perswade vs to slouth and idlenesse but onelye meaneth that though all helpes should cease yet the only prouidence of God shall be sufficient which aboundantly bestoweth vppon the beasts what soeuer is needefull Luke for the fowles nameth Rauens alludinge peraduenture to that place of the psal 147. 9. who giueth foode to the young Rauens that cal vppon him And some thinke that Dauid did especially speake of the Rauens because that when at the first the olde ones haue forsaken them it is of necessitie that they should be fed of God Hereby it appeareth that Christes wil was none other then that he might teache his to caste theyr cares vpon God 27. VVhich of you by taking thought Christe heere condemneth an other faulte which is almost alwayes ioyned with the immoderate care of prouision that is that a mortall man taking vpon him more then is lawefull for him doubteth not through sacrilegious boldnesse to passe his bounds I know saith Ieremy 10. 23. that the way of manne is not in himselfe neither is it in man to walk to direct his steps And there is scarse the hundred man found which dareth not promise himselfe any thinge of his owne industrie and power Heereby it commeth to passe that God being not regarded they doe not doubt to attempte anye thing whiche chalenge to themselues the prosperous successe of thinges Christe that hee might brydle this madde boldnesse dooth say that whatsoeuer pertaineth to the sustentation of our lyfe dependeth of the onely blessing of GOD. For it is asmuch as if he should haue sayde menne do fondly weary themselues when all their labours are superfluous and vaine and all their cares doe come to no effect but as God blesseth them the which is more plainely expressed by Luke when Christ addeth If you cannot doe that which is least why are ye carefull for the remnant For by those wordes it sufficiently appeareth that hee reprooueth not onelye the dystruste but the pride that men doe challenge to their witte more then is meete Not Salomon in all his glory The sense is the goodnesse of GOD whiche shineth in hearbes and flowers doth excell whatsoeuer menne can doe with their riches power or by any other meanes so that the faithfull may account that they shall want nothing of perfect lentie although all outwarde meanes be wanting so that the only blessing of God may flourish O yee of litle faith Christ dooth not without a cause in this beehalfe blame the want and weakenesse of faith for the more care we haue according to the grosnesse of our witte so much the more doth our infidelitie bewray it selfe except that all thinges fall out after our desire therfore very many which in great matters seeme to be endued at least with an indifferent faith yet doe faint at the daunger of pouertie Matth. 6. Mark Luke 12. 31. Therefore take no thought saying what shall wee eate or what shall we drinke or wherewith shall wee be clothed 32. For after all these thinges seeke the Gentiles for your heauenly father knoweth that ye haue need of al these things 33. But seeke yee first the kingdome of God and his righteousnes and all these thinges shal be ministred vnto you 34. Care not then for the morow for the morow shal care for it self the day hath ynough
diuers deceits and therefore it woulde be daungerous least many should fall from the faith except they bent theÌ„selues to take hede VVe know how ready men are to vanitie and so they doe not onely of nature desire to be deceiued but al men seeme to be wise to deceiue them selues And Sathan also a woonderfull craftes man in deceiuing ceaseth not to lay snares wherein he may entangle the simple and vnwarie But the â—ewes did hope that they shoulde haue a pleasant estate vnder the kingdome of Christ free from al trouble and vexation Therfore he admonisheth his disciples if they desire to stand fast that they shoulde prepare themselues to auoide the subtile sleights of Sathan For it is the wil of the Lord as I haue already sayd to exercise his church with continuall warfare in this worlde VVherefore that we may continue his disciples vnto the ende it sufficeth not onely that we be taught and that we submit our selues to be gouerned by his worde but because that we shall be daily assaulted by Sathan it is necessary that our faith be armed to resist And it is the chiefest thing if we suffer our selues to be gouerned of the good and faithfull ministers of Christ but because that on the contrary side there doe arise false teachers except we doe watche diligently and be armed with constancie we shall be easily led from the flocke To this purpose also pertaineth that saying of Christ Iohn 10. 3. The sheepe doe heare the voice of the shepheard and they will not heare a stranger but flee from him VVhereby we also gather that there is no cause why the faithfull shuld be discouraged in their mindes or troubled while the wolues doe breake into the folde of Christ while the false Prophets do endeuour with false doctrines to ouerthrowe the pure faith of Christ but they ought rather to be stirred vp to sette diligent watch For Christ doeth not in vaine bidde vs beware wherefore if our owne slouthfulnes doth not circumueÌ„t vs we shal easily escape al his deceits And certainly without this hope we should not be bolde nor couragious to take hede VVhen we know now that the Lord wold not haue deceiued vs by the inuasions of Sathan lette vs goe forwarde without feare asking of him the spirite of discretion by whom as he sealeth the beleefe of his truth in our hearts so that he would reueale the deceits and suttleties of Sathan least we be deceiued VVhen Christ sayeth they come in shepes clothing which are inwardly rauening wolues hee meaneth that they wante not faire pretences if we doe not with wisedome â—ift them throughly 16. By their fruites If this note of difference had not bene added the authoritie of all teachers might without exception haue come in question For if a deadly daunger were to be feared in the teachers and that there were no meanes to auoide it then all of necessitie should be suspected and there should not be a better remeady then for all men to shutte their eares And we see prophane menne pretend this daunger that they might without punishment reiecte all kinde of doctrine the weake also and the rude doe stande in doubt Christ therefore least that his Gospell and the syncere and faithfull ministers of the same should loose the reuerence due commandeth that they should iudge of false Prophets by their fruites VVherefore the Papists are too foolish and corrupt which that they might stirre vppe enuie against vs doe precisely cast foorth this sentence of Christe beware of false prophets and with their outcries they make the simple not knowing any cause why rashly to abhorre vs. But it is necessary that who soeuer desireth to obey the councell of Christe should iudge wisely and discretely for we doe not onely willingly confesse that false prophets should be taken heede off but we do also diligeÌ„tly and earnestly exhort the simple that they shoulde beware of them Onely we admonish them that according to the rule of Christ they doe first certainly knowe them least the simple doe beare the punishment of their rashnesse in refusing the pure woorde of God for there is great difference betweene carefull heede taking and preposterous loathing But the Papists doe too wickedly abrogate the commaundement of Christe which by casting foorth a false feare do driue the miserable soules from searching Therefore let this be first considered that they which through feare doe refuse or flee the doctrine whiche they knowe not doe therein wickedly and make small accounte of this commaundement of Christe Now remaineth to be seene what fruits Christ noteth and in my iudgement they are deceiued which restraine it to the life For this triall were very vncertaine when as the moste wicked deceiuers doe imitate a moste fained holinesse and also pretende I knowe not what showes of moste straight life I graunt that their hypocrisie shall be at the length reuealed because there is nothing more hard then to couÌ„terfeit vertue But Christ woulde not submit his doctrine to so vnrighteous and base a iudgement that it should be measured by the life of men Therfore vnder their fruites he comprehendeth the maner of teaching and that is the chief For therby Christ prooueth that he was sent of God because he seeketh not hys owne glory but his fathers which sent him Iohn 7. 18. If any do obiect that fewe haue that capacitie geuen them to iudge good fruits from euil I aunsweare as I sayde euen nowe that the faithfull when neede is shall neuer wante the spirite of discretion so that they distrust in themselues and bidde their owne vnderstanding farewel and giue themselues wholy to be gouerned of him In the meane while let vs remember that all doctrines are to be brought to be tried by the worde of God and therefore to be ruled by the analogie of faith in iudging false prophets Then must be considered what God enioyneth to his Prophetes and ministers of his woorde for thereby may their faithfulnesse be easily discerned As for example sake if we propose vnto vs those things which Paule requireth in Bishops that onely description shal suffice to condemne the whole dunghill of Poperie for the popish sacrificers seeme to do their diligence to sette vppe a contrary shew VVherefore it is no meruaile if they forbid men to iudge of false prophetes But this place doeth euidently shewe that titles are nothing to be accounted off no nor the calling it selfe is of any estimation except they be called pastours and being called to the office of teaching do faithfully follow their calling Do men gather By those Prouerbes which were then commonly vsed and receiued by the consent of all men doth Christ prooue that no man can be deceiued by false prophets but he which wil willingly be blinde Because the fruits do openly make triall which are the faithful seruaunts of God and the false labourers euen as the fruites doe shew the tree The sentence in Luke seemeth to be generall whereby Christ teacheth
had so great a care of his life and did so diligently commend him But it appeareth by both the Euangelists that it was a sodaine palsie which at the first did put him in despaire of life for the slow palsies are without torments And Mathewe sayeth that the young man was grieuously vexed And Luke sayeth hee was neare vnto death so both sayings preuaile to set foorth the glory of the myracle either the sorowe and paine or the great daunger so that I dare say the lesse for the certaintie of the maner of the disease LVKE 5. For hee loueth our nation It is not to be doubted but that the Iewes commende him for his godlinesse For he coulde not for any other cause loue so detested a nation then for loue of the lawe and woorshippe of God And by building of a Synagogue he did euidently declare that hee fauoured the doctrine of the lawe VVherefore they say and not without a cause that hee was woorthy to haue Christe shewe himselfe bountifull to him as to a godly woorshipper of God Yet it is to be wondered at that by their entreatie they shoulde obtaine the fauour of God for a Gentile whiche they themselues contemptuously refused For if Christe bee a minister and a dispenser of the gifts of God for them why doe not they enioy that grace themselues before they gette it for straungers But suche securitie doeth alwaies raigne amongest hypocrites that they thinke to make God after a sorte obedient vnto them as if it were in their power to make the grace of God subiect to their power and wil. Then beinge filled therewith or rather because they doe not vouchsafe to taste thereof at all they resigne it vnto others as a thynge superfluous MATH 8. I am not woorthy that hee shoulde come vnder my rouse Because Mathewe is shorter hee bringeth the manne speaking thus himselfe But Luke expressing it more fully sayeth that hee gaue this in commaundement to his friends but the meaning of both is all one But there are two cipall poyntes of this sentence The Centurion sparing Christe for honour sake requireth that Christe shoulde not wearie himselfe because hee accounteth himselfe vnwoorthie of his comming Then hee attributeth so great power to him that hee beleeueth that by his onely will and woorde he canne restore his seruaunt to life A woonderfull humilitie that hee shoulde extol a manne of a seruile and a captiue nation so much aboue himselfe And it may be that being accustomed to the pride of the Iewes through his owne modestie hee did not take in ill parte to be accounted a prophane manne and so was afraide to iniurie the Prophete of God if hee shoulde bee compelled to come to a manne that was a Gentile and vncleane VVhat soeuer the matter is it is certaine that hee speaketh from his heart and that hee esteemeth so reuerently of Christe that hee dareth not call him to him Naye as it foloweth in the texte in Luke hee accounted himselfe as vnwoorthie his speache Yet it may bee demaunded by what reason he was perswaded so highly to extol Christ and that whiche presently foloweth encreaseth the doubt the more Onely speake the word and the childe shal be healed For if he had not knowen Christ to bee the Sonne of God it hadde beene superstition to haue geuen the glory of God to a man But it is scarce credible that hee coulde bee rightly instructed in the Godhead of Christe whiche as yet was vnknowen almoste to all Also Christe imputeth not nor chargeth his woordes with ignoraunce but declareth that they proceede of faith And this reason enforced many interpreaters to thinke that the Centurion celebrateth Christe as the true and onely God But I thinke that when the godly manne was fully assured of the diuine woorkes of Christe he simplie apprehended the power of God in him And without doubte hee hadde also hearde somewhat of the promised Redemer Therefore thoughe hee vnderstode not Christe to bee God manifested in the fleshe yet hee was so perswaded that the power of God was shewed in him and that suche a gift was giuen him that in his myracles hee shewed the presence of God So hee doeth not superstitiously ascribe that vnto manne whiche was proper to God but considering what was committed of God to Christe he beleeued that by his woorde alone hee coulde heale his seruaunt If auy Obiect that there is nothing more proper to God then to do by his word what he pleaseth that this mighty power can not wythout sacriledge bee giuen to a mortall manne that againe is easilye aunsweared Althoughe the Centurion did not so subtilly distinguish yet hee did not attribute thys power to the woorde of a mortal manne but of God whose minister hee was certainely perswaded Christe was This he douted not of Therefore when as Christe hadde the power of healing hee acknowledging it to bee a heauenly power doeth not tie it to his bodily presence but is satisfied with his woorde from whence hee beleueth that suche power proceedeth The similitude whyche the Centurion vseth is not taken of the like as they say but compareth the lesse wyth the greater For hee accounteth more of the Diuine power whyche hee declareth to bee in Christe then of that power whyche hee himselfe hadde ouer his seruaunts and souldiours 10. Iesus maruelled Although it cannot befal to God to maruaile because that it ariseth of thinges that are newe and vnlooked for yet maye it befall to Christe as he hadde with our flesh taken vpon him mannes affections Nowe that which Christ sayeth that he founde not so great faith euen in Israel was spoken in a certaine respecte and not simplie for if we consider all the poyntes of faith the faith of Marie did heerein at the leaste excell that she beleeued that she was with childe by the holy Ghost and that she should beare the onely begotten sonne of God Then that she acknowledged her sonne borne of her wombe to bee her creatour and the maker and onely redeemer of all the worlde But Christ commended the faith of this heathen manne before the faith of al the Iewes for two especiall causes Namely that of so little and small a taste of doctrine hee brought forth so great fruit and that so sodeinly for this was not common so highly to extoll the power of God which only beganne to shine as certaine sparkes in Christ. Then whereas the Iewes were bent to outwarde signes more then was meete this heathen man requireth no visible signe but sayeth that the onely worde should satisfie him Christ was a comming to him not that hee needed but that hee mighte prooue this faith of his VVherefore for this cause especially he cōmendeth this faith because he rested vppon his worde onely VVhat would euen one of the Apostles haue done Come Lorde see and touche This manne desireth neither his corporal comming nor his touching but beleeueth that there is so great power included in the worde that
folowed him with his disciples 20. And beholde a woman which was diseased with an issue of bloude twelue yeares came behinde him and touched the hem of his garmeÌ„t 21. For she said in her selfe If I may touche but his garmeÌ„t onely I shall be whole 22. Then Iesus turned him about and seeing her did say Daughter bee of good coÌ„fort thy faith hathmade thee whole and the woman was made hole at that houre 22. And beholde there came one of the rulers of the Synagogue whose name was Iairus and when he saw him he fel downe at his feete 23. And besought him instantly saying My litle daughter lieth at the poynt of death I praye thee that thou wouldest come and lay thine handes on her that shee may be healed and liue 24. Then hee went with him and a great multitude folowed him and thronged him 25. And there was a certaine woman which was diseased with an issue of bloude twelue yeares 26. And had suffered many thinges of Phisitions and had spent all that she had and it auailed her nothinge but shee became much worse 27. And when â—he had heard of Iesus â—hee came in the preace behinde and touched his garment 28. For shee sayde If I may touch but his cloathes I shal be hole 29. And straight way the course of her bloude was dried vppe and shee felt in her body that shee was healed of that plague 30. And when Iesus did knowe in himselfe the vertue that went out of him hee turned him rounde about in the preace and sayde who hath touched my cloathes 31. And his disciples sayde vnto him Thou seest the multitude throng thee and sayest thou who did touche mee 32. And he looked rounde about to see her that had done that 33. And the woman feared and trembled for shee knewe what was done in her and shee came and fell downe before him and tolde him the whole truthe 34. And hee sayde to her Daughter thy faith hathe made thee hole Goe in peace and â—e hole of thy plague 40. And it came to passe when Iesus was come againe that the people receiued him for they all waited for him 41. And beholde there came a man named Iairus and hee was the ruler of the Synagogue who fel downe at Iesus feete and besought him that he would come into his house 42. For he had but a daughter only about twelue yeares of age and shee lay a dying and as hee went the people thronged him 43. And a woman hauing an issue of bloud twelue yeres long which had spent al her substance vppon Phisitions and coulde not be healed of any 44. VVhen shee came behind him shee touched the hemmâ— of his garmente and immediatelie her issue of bloude stanched 45. Then Iesus sayde who is it that hath touched me VVhen euery manne denied Peter said and they that were with hym maister the multitude thruste thee and treade on thee and sayest thou who hathe touched mee 46. And Iesus sayde Some one hath touched mee for I perceiue that vertue is gone from me 47. VVhen the woman sawe that shee was not hid shee came trembling and fell downe before him and tolde him before al the people for what cause shee had touched him and howe shee was healed immediately 48. And hee sayde vnto her Daughter bee of good comforte thy faith hathe made thee hole goe in peace 18. VVhile he thus spake They that imagine that Marke and Luke doe not sette downe the same hystorie which Mathewe doeth are so plainely confuted out of the text so that it neede not any long disputation Three with one mouthe doe saye that Christe was required by the ruler of the synagogue that he would come to his house to heale his daughter In this they differ that the name of Iairus is suppressed by Mathewe and is set downe by Marke and Luke And he bringeth in the father speaking thus my daughter is deceased the other two doe say that shee was at the poynt of death and that he was tolde of her death by the way as he was bringing Christ. But in that there is no difficultie for Mathew endeuouring to be short doeth in a worde set downe togither those things which the other doe digest distinctly in their places But seeing all other things do so aptly agree togither sith so many circumstaÌ„ces doe concord in one as if three fingers shuld seeme to be directed togither to shew one thing no reason doeth suffer this hystorie to be drawn to diuers times The Euangelists do with one mouth declare that when Christ was required of the ruler of the synagogue to come to his house by the waye a woman was healed of an issue of bloud by a secrete touching of his garment and that Christ after he was come into the rulers house did raise a dead maiden So I do not thinke it needefull to vse a long circumstance of words to prooue that the three do report one and the same hystory Let vs now come to the particulers Beholde a certaine ruler Although it appeareth by the other two Euangelists that his faith was not so strong that he hoped that he coulde restore his daughter to life yet it is not to be doubted but that he being rebuked by Christ conceiued a greater hope then hee had brought from home But Mathew as it is sayd endeuouring to be short placeth in the beginning that which was wrought in successe of time yet the hystorie is thus to bee gathered that Iairus first demaunded to haue his daughter cured of her disease and then to bee restored from death to life after when Christ had encouraged him VVorshipping is taken for the bowing of the knee as we gather by the words of Marke and Luke for Iairus did not giue diuine honour to Christ but worshipped him as a Prophet of God And it is well knowen that the bowing of the knee was very common amongst the inhabitants of the East Come and lay thine hand on her VVee haue heere a notable spectacle of the fauour of God towardes vs if thou comparest the ruler of the synagogue with the Centurion a heathen manne thou wilt say that in him there was a full great light in this scarce one little droppe of faith he imagineth that Christe hath no power to doe her good except hee touche her and hauinge receiued woorde of her death hee is so afraide as if there were no further remedie Therefore we see that his faith was weake and very colde but that Christe yeeldeth to his requestes and encourageth him to hope wel declareth that his faith howe small so euer it was was not vtterly reiected Therefore though we be not instructed fully in the faith as it were to be wished yet there is no cause why our weakenesse shoulde hinder vs or driue vs from calling vppon God 20. A woman which was diseased with an issue of bloud The Euangelistes doe expresly declare that this issue of bloud had endured for the space of
And lette vs learne heereby so oft as any aduersitie doth arise that our faith is tried of the Lorde but if the troubles doe encrease so that they doe almoste ouerwhelme vs it is by the same purpose of God to exercise our patience or that by this meanes our hidden infirmitie might come to light as wee see when the waues couered the Apostles their infirmitie was reuealed which before was hidde 25. Maister saue vs. A godly prayer as it seemeth for what could they haue done better then being at the poynt to be lost to seeke for preseruation at Christe But sith that Christ condemneth them of infidelitie wee must seeke wherein they offended And I doubt not but that they stucke too muche to the carnall presence of their maister For as it appeareth by Marke they doe not simplie entreat him but they expostulate the matter with him Maister carest thou not that we pearish Luke also noteth an amased trembling Maister maister wee pearish They ought to account that the Godheade of Christe was not oppressed with the sleepe of the flesh and to haue fledde to the same But they rest vntill extreeme daunger enforceth them then excessiue fear amaseth them so that they thinke they cannot be safe except they waken Christ. This is the cause why hee accuseth them of infidelitie For in that they required that hee woulde helpe them was rather a testimonie of their faith if they had trusted in his diuine power and patiently without feare hadde hoped for the helpe which they required And thus is the question aunsweared which maye be demaunded of his reproouing them whether all feare is naught and repugnant to faith First he doth not simplie reprooue them because they feare but because they be feareful Marke also vseth suche a phrase as noteth that they did feare beyond measure Then by opposing faith to their feare he sheweth that he speaketh of excessiue feare whiche doeth not so much exercise their faith as shake the rootes of faith out of their mindes And thereby appeareth that euery feare is not contrary to saith for if we feare nothing a retchlesse securitie of the fleshe doeth oppresse vs so faith fainteth the desire to pray waxeth dull and the remembraunce of God is at length extinguished Further they which are not touched with a feeling of euilles are rather blockish then constant So we see that feare which stirreth vp faith is not of it selfe to be condemned vntill it exceede measure And herein is the excesse if that the tranquillitie of our faith be therby either troubled or waxe faint which ought to rest vpon the word of God but because it neuer falleth out that the faithfull do so gouerne themselues that their faith is kept vnshakeÌ„ they do almost alwaies offend in fearing But it is requisite to determine not to condemne the shaking of faith for euery feare but for that feare which disturbeth the peace of conscience so that it rest not in the promisses of God 26. He rebuked the windes Mathew rehearseth also the words of Christ wherwith he speaketh to the sea and commaundeth it to be silent that is to be calme not that the lake had any senses but that he might shew that the power of his voyce doth pearce euen into the dumme elements And not onely the sea and the windes creatures without sence doe obey the commaundement of God but the wicked also themselues with all theyr stubbornnesse For when as God will appease warlike tumults he doeth not alwaies mollifie the cruell mindes of men and frame them to obey him but he yet causeth their weapons to fall out of their handes be they neuer so madde And so is that fulfilled which is wrytten Psal. 46. 9. He maketh warres to cease vnto the ends of the world he breaketh the bow and cutteth the speare in sunder and burneth the chariotes with fire 27. And the men meruailed Marke and Luke seeme to attribute this to the Apostles for after they had sayd that Christe had reprooued them they adde they cried out with feare who is this yet this is rather to be applied to others which did not as yet know Christe But lette vs folowe bothe heerein doeth nowe appeare the fruite of the myracle when the glory of Christe is shewed foorth If any thinke that the Apostles spake it then this shal be the meaning of the woordes his diuine power was sufficiently prooued in that the windes and the sea doe obey him Yet because it is more probable that other spake it the Euangelistes doe teache in these wordes that their minds were so striken with the myracle that the reuerence of Christ was a certaine preparation to faith Math. 8. Marke 5. Luke 8. 28 And wheÌ„ he was come to the other side into the countrey of the Gergeseues there mette him two possessed with deuils which came out of the graues very fierce so that no manne might goe by that way 29. And beholde they cried out saying Iesus the sonne of God what haue wee to doe with thee Art thou come hether to torment vs before the time 30. Now there was a farre off froÌ„ them a great heerdâ— of swine feeding 31. And the deuils besought him saying If thâ—u cast vs out suffer vs to goe into the heerde of swine 32. And he sayde vnto them Goe so they went out and departed into the heard of swine and beholde the whole heerd of swine was caried with violence from a stiepe downe place into the sea and died in the water 33. Then the herdmen fled and when they were come into the citie they tolde all things what was become of them that were possessed with deuils 34. And behold al the citie came out to meete Iesus when they sawe him they besought him to departe out of their coastes 1. And they came ouer to the other side of the sea into the coâ—â—trey of the Gadarenes 2. And when hee was come oute of the shippe there mette him incontinently out of the graues a man which had an vncleane spirite 3. VVho had his abiding among the graues and no man coulde binde him no not with chaines 4. Because that when he was often bounde with fetters and chaines hee plucked the chaines asunder brake the fetters in peeces neither could any man came him 5. And alwayes both night day he cried in the mouÌ„taines in the graues stroke him self with stones 6. And when he saw Iesus a far of he ran and woorshipped him 7. And cried with a loud voice and said what haue I to doe with thee Iesus the sonne of the most high God I charge thee by God that thou torment me not 8. For he sayd vnto him Come out of the man thou vncleane spirite 9. And hee asked him VVhat is thy name and hee aunsweared saying my name is Legion for wee are many 10. And they prayed him instantlye that hee woulde not sende them away out of the countrey 11. Nowe there was there in the
chief gouernment and power in his hand VVherefore there is nothing more absurd then to desire to be counted amongst the number of the faythfull and yet to grudg at GOD when he frameth vs to the image of his owne Sonne whom hee hath sette ouer his whole housholde For what nice fancies are these if we would possesse a place in his house and excell aboue the Lord himselfe The meaning is we are too softe daintie if it behard for vs to beare the reproaches which our Prince did willingly submitte himselfe vnto The word Beelzebub is corrupted it shuld properly be called Baalzebub So they called the chiefe of the feigned Gods of the Philistines which the citie Accaron did worshippe And the lesser Gods were called Baalim which at this day in Popery are called Patrones And whereas Baalzebub signifieth a Patrone of a flye or of flyes some thinke that the name was deryued and taken of this that the Temple swarmed with aboundaunce of flyes through the plentie of the sacrifices But I doe rather coniecture that they sought helpe at the ydoll against the flyes which were noysome to the place For when Ochozias superstitiously sought an aunswere of his health from it he called it so VVhereby it appeareth that it was not a name in skorne For as godly men translated the word Gehenna to the helles that they might note that place with infamy so for hatred and detestation of the Idoll they called the deuill Baalzebub VVherby we gather that the reprobate that they might make Christ the more detestable noted him with the greatest infamy they could as by calling him a deuill who shoulde bee the greatest enemy of relygion VVherefore if it befall vs to be touched with the same ignominie it ought not to seeme straunge to vs to haue that fulfilled in the members which began in the head Math. 10. 26. Feare them not therefore for there is nothing couered that shal not be disclosed nor hid that shall not be knowne 27. VVhat I tell you in darkenesse that speake yee in light and what yee heare in the eare that preach yee on the houses 28. And feare yee not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell 29. Are not two sparowes solde for a farthing 〈◊〉 one of them shall not fal on the ground without your father 30. Yea and all the haires of your head are numbred 31. Feare yee not therefore ye are of more value then many sparowes Marke 4. 22. For there is nothing hid that shall not be opened neyther is there a secret but that it shal come to light 23. If anye manne haue eares to heare let him heare Luke 8. 17 For nothing is secrete that shal not be euident neither any thing hid that shal not be known and come to light Luke 12. 2. For there is nothing couered that shal not be reuealed neither hid that shal not be knowne 3. VVherfore whatsoeuer ye haue spoke in darknes it shal be heard in the light and which yee haue spoken in the eare in secret places shal be preached on the houses 4. And I say vnto you my frieÌ„ds be not afraide of them that kill the body and after that are not able to doe any more 5. But I wil forewarn you whom ye shal feare feare him whiche after he hath killed hath power to cast into hel yea I saye vnto you him feare 6. Are not fiue sparowes bought for two farthings and yet not out of them is forgotton before God 7. Yea al the haires of your head are nuÌ„bred feare not therfore yee are more of value thâ—â— many sparowes 26. Feare them not therefore VVhen as the Apostles shoulde see the Gospel to be so contemptible and that they should remember the fewnesse of the beleeuers they might also cast of all hope for the time to come Now Christ answeareth this doubt declaring that the Gospell should be spred further and that it shall passe throughe all the lettes of menne so that at length it should shine foorth openly For though this saying seeme to be a prouerbe there is nothing couered that shall not be disclosed yet here it ought especially to bee restrained to the doctrine of saluation whiche Christ sayeth shall be the conquerour what soeuer menne deuise to oppresse the same Though hee preached sometime openly in the Temple yet because his doctrine was refused he yet lay hid as it were in dark corners but he sayeth that the time shal come when it shal be vttered abroad which we knowe was done shortly after for there was neuer any sound of thunder more hard in any quarter of the world then the voyce of the Gospell which sounded through out the whole worlde And because this promisse ought to comfort their mindes Christ exhorteth them that they shoulde boldly and valiantly apply themselues to the same and that they shoulde not be afraide though they saw the Gospell as yet not regarded but that they shoulde be crying preachers of the same That which I reported out of Marke was spoken peraduenture at an other time and in an other sense yet because there are redde short sentences I followe that which was most probable to me For after that Christ commanded there his disciples that as burning lightes they shoulde giue a cleare light farre froÌ„ them presently after he addeth ther is nothing hid which shal not be made open And the lighte of the Gospell was lighted by the Apostles in darke places so that by their ministerie it shone aloft through the whole world And the text in the eight after Luke is altogether like this As coÌ„cerning the place of the 12. chapter it is not to be doubted but that it answeareth to this yet in wordes there is some difference for Christ commaundeth there that the Apostles shoulde bring those things into light which they had spoken in the darke whereby he declareth that they had as yet but whispered of the Gospell but that the message which they did beare was so notable that it shoulde spreade it selfe to the furthest partes of the worlde 28. And feare yee not them Christe teacheth his disciples to contemne death by a most notable reason because that men created to enioy the celestiall immortalitie ought to despise this fraile and transitorie life For the summe tendeth to this purpose if the faithfull would consider wherfore they were borne and what their condition is there is no cause why they shoulde so gredely desire this earthly life Though the sence of the woordes are more full and more plentifull for Christe teacheth that the feare of God is vtterly dead in them which for feare of tyrantes doe fall from the confession of their faith and that there raigneth a beastly blockishnesse in their hearts which for feare of death doubt not to forsake the same confession of faith For the Antithesis betweene the two contrary
against God Yet here ariseth a question whether menne wyll breake out into such madnesse as that they will not doubt but wittingly and willingly to strike at God for this seemeth to be a straung monster not to be beleeued I aunswere this boldnesse proceedeth of a frantike blindenesse wherein malice and poysonfull fury getteth the victorie And it is not without cause that Paul saith 1. Tim. 1. 13. Though he was a blasphemer yet he receiued mercy because he did it ignorantly thorow vnbeliefe for by these wordes he distinguiseth his sinne from wilfull blasphemy Also in this place is confuted theyr errour whiche ymagine that euerye wilfull sinne whiche is committed the conscience withstanding it to be vnpardonable But Paule dooth expresly tie that sinne to the firste table of the lawe and the Lorde dooth by the name of blasphemy poynt out one kinde of sinne and hee also sheweth that it directly fighteth with the glory of God But of all these I gather that they sinne and blaspheme againste the holye Ghoste whiche turne the graces and gyftes of GOD reuealed vnto them by the spirite by the whiche they shoulde sette forth his glorye to the hynderaunce and slaunder of the same And with Sathan their captaine they are professed enemies to the glory of God VVherefore it is no meruaile if Christe cutte away all hope of forgiuenesse frō such sacriledge for they are paste hope which turne the onely medicine of their sauing health into deadly poyson This seemeth to some to be too hard and therfore they flye to a childish cauill saying that it is sayde to be vnpardonable because the forgiuenes of the same is rare hard to be obtained But Christ speketh more expresly so that his wordes cannot so childishly be shifted They do also reason too fondly that God should be cruell if he should neuer forgiue the sinne and that his crueltie would make vs all amased but they doe not consider howe haynous the offence is not onely to prophane the holy name of God of set purpose but also to spitte in his face while hee shineth vppon them with his gratious and fauourable countenaunce The exception whiche other take is as fond namely that the meaning should bee that no man should obtayne forgiuenes without repentaunce For it is certeine that blasphemy against the holy Ghost is a signe of reprobation whereof it followeth that all they that fall into the same are giuen ouer into a reprobate sense For as we hold it to be vnpossible that he that is truely regenerate by the spirit should throw himselfe headlong into so horryble sinne so againe is it to be holden that they which fall into the same can neuer rise againe and that God in this sorte reuengeth the contempte of his grace in that he hardeneth the heartes of the reprobate that they can neuer attaine to repentaunce 32. Neither in this life Marke dooth briefly set downe the meaning of these wordes saying that they which speake against the holy Ghost shall be subiect to eternall damnation VVe aske of God forgiuenes of sinnes dayly and he reconcileth vs vnto himselfe at length al sinnes being abolished in death he sheweth himselfe merciful vnto vs and the fruit of this mercy shall shew it selfe in the latter day Therfore the sense is that there is no hope that they which blaspheme against the holy Ghost should obtaine forgiuenes in this life or in the latter iudgement The cauil which the Papistes gather hereof that sinnes may be forgiuen men after theyr death is easily confuted First they are foolish in wresting the worde of the world to come to a middle time when as it is euident to all men that it signifieth the last day but herein also is their wickednes laid open because that the cauill which they pretende is contrary to their owne doctrine Their destinction is knowen that the sinnes are freely forgiuen in respect of the offence but they are required in the satisfaction of the punishmentes Now they graunt that there is no hope of saluation except the sinnes be forgiuen before the death Therefore there remaineth to the dead onely forgiuenes of the punishment but they dare not denie but that this sentence is here spoken of the sinne Now let them go and of this cold substance let them kindle their Purgatory fire if flames can be gotten out of cold ice Matth. 12. Mark Luke 33. Either make the tree good and his fruit good or els make the tree euill and his fruit euill for the tree is knowne by his fruit 34. O generation of Vipers how can yee speake good thinges when yee are euil For of the abundance of the heart the mouth speaketh 35. A good man out of the good treasure of his heart bringeth forth good thinges and an euill man out of an euill treasure bringeth forth euill thinges 36. But I say vnto you that of euery idle worde that men shal speake they shal giue an account therof at the day of iudgement 37. For by thy wordes thou shalt be iustified by thy wordes thou shalt be condemned   33. Eyther make the tree good It may seeme to be absurd that the choice is giuen to men to be either good or euill But if we consider what kind of men Christ speaketh to it shall be easily answered We know what opinion or estimation there was of the Pharises for the mindes of the common people were so daseled with the feigned shewe of their holynesse that no man durst call their lewde dealinges into question Christe meaning to take away this viserd commaundeth them to be either good or euill as if he should haue sayde there is nothinge more contrarye to honestie then hypocrisie and they doe challenge to themselues the tytle of righteousnesse in vaine which are not sincere and vpright So he putteth nothing in their choise neither doth he giue them the bridle at libertie but onely admonisheth them that they shall profit nothing by theyr vaine disguisinges so long as they continue so duble for that it is necessary for men to be either good or euill That he saieth Make the tree some do gather fondly thereof that it is in euery mans owne hande to frame his owne lyfe and maners For it is an vpbrayding kind of speach wherwith Christ scattereth the hypocrisie of Scribes as smoake calling them to a perfect and pure vprightnesse After he setteth downe the manner and the way whereby they may shewe themselues to bee good or euill trees to witte if they bring forth good or euil fruit So now there is no ambiguitie in the sense The life of the Scribes was infamous amongste men through their grosse sinnes they bewrayed the poyson of pride ambition and enuie thorow their owne ouerthwart cauillinges but because the simple people saw not this Christ brought this great mischief out of the corners into the light If any obiect that it cannot bee in this corruption of our nature that any man shoulde be
found perfect in euery respect and pure from all sinne the aunswere is ready Christ requyreth not an exact perfection wherein is no want but onely a simple affection without dissimulation from the which the Pharises to whome Christ spake were far wide For as the scripture calleth them euill and wicked which are wholly giuen to Sathan so the sincere worshippers of God though that through the infirmitie of their flewe they be compassed about with many sinnes and do grone vnder the burden are yet called good and this is the free mercy of God which vouchsafeth so honourable a title to them which aspire to goodnes 34. O generation of Vipers In this place Christ applyeth the similitude of the tree and the fruit to his present speach that he might thereby discouer the inward and secrete malice of the Scribes and this is the cause why he standeth so much in this one kind of sinne Therefore Christ inueighed bitterly against them because they bewraied by their false slanders that which was not so euident in the rest of their life It is saith he no merueile if you vomit out euil words seeing that your heart is ful of malice let not any think the reproofe to be too hard for truely he could not haue dealt more mildly with them Other sinnes deserue sharp reprehension but where vnconstant men do depraue that which is right or seeke to colour those thinges that are naught this is a wickednesse againste the which the Lorde of right shoulde thunder more vehementlye then againste other sinnes But the purpose of Christe was as occasion serued to condemne their wicked sophistrie whiche turned light into darkenesse This place therefore teacheth howe precious trueth is to the Lorde whereof hee is so sharpe a defender reuenger And I would with that this were more diligētly considered of thē which haue a wit too ready and prompt to defend al causes and set their tong on sale to vtter al forged subtil shifts But Christ especially inueigheth against them whom either ambition or enuy or other wicked desire enforceth to speak euil and where there is nothing that their consciēce misliketh Christ also was after his maner sharper against the Pharises because they were so bewitched with a false perswasion of righteousnes that a milde admonition should haue profited but litle And certeinelye except hypocrites be sharply pricked they do disdainfully despise whatsoeuer is said How can ye speake good things I haue said before that prouerbial sentenses may not be alwaies drawn to a general rule because they only shew what commeth to passe for the most part And sometimes it commeth to passe that he which is cruel with sweete alluring words shal deceiue the simple and that the subtil shal circumuent vnder the cloake of simplicitie and that he which imagineth most wickedlye shal in tongue pretend an angellike puritie yet the cōmon vse proueth that to be true which Christ here saith of the abundance of the heart the mouth speaketh As also in an old prouerb the tongue is called the Character of the mind And certeinly though the heart of man hath secrete and hidden corners and euery man dissembleth his faultes with wonderfull shifts yet the Lorde wresteth out of al mē some cōfessiō so that they bewray with their tong their desire and inward affections Also it is to be noted to what ende Christe vseth these parables for hee vpbraideth the Pharises for that they vtter in wordes the malice which they had cōceiued inwardly Further he knowing them to be sworne and obstinate enemies he took occasion of this one cauill to laye open al their life and to discredite them with the people for their credit and authoritie was too great to deceaue and to hurt Also though good speaches doe not alwaies proceede from the inward affection of the heart but only grow as men say on the outside of the lips yet this is alwaies true euil words are witnesses of an euil heart 36. Of euery idle word they shal giue an account The argument is from the lesse to the greater For if euery idle word is to be called to an accounte how shall God spare their open blasphemies and sacrilegious reproches which they vtter against the glory of God An idle word is here takē for vnprofitable which bringeth neither edifying nor fruit This seemeth too hard to many but if we consider to what vse our tongues are made we wil graunt that they are worthy to be condemned which rashly addicte and apply them to such friuolous triflles Neither is it any smal offence to abuse the time in wastinge it about vaine matters which Paul cōmaundeth vs Col. 4. 5. carefully to redeeme And sith there is no man so spare in speaking that can so wisely moderate himselfe but that he shall break out into some idle speaches so that if God should deale with vs al according to the extremitie of the law there remained nothing for vs but despaire But because the hope of our saluation is grounded vpon this that God will not enter into iudgment with vs and that of his free mercy he wil forget our sinnes which deserue innumerable deathes we doubt not but that he blotting out the guiltines of our life will also pardon the offence of vanne speach For the scripture speaking of the iudgement of God doth not ouerthrow the forgiunes of sinnes yet let no man flatter himself hereby but let euery man diligētly endeuor to bridle his tongue First that we may speake of the holy misteries of God reuerently soberly then that we may abstain from scurrilitie vaine iestings and especially from enuious euill speaking and lastly we must giue our dilygence that our speach may be seasoned with salt Col. 4. 6. 37. By thy wordes thou shalt be iustified He applyeth the common prouerb to the present cause For I doubt not but that this saying was common in the mouthes of the people that euery man shoulde either be condemned or absolued by his own confession And Christ applieth it to a sēse somwhat differing namely that the wicked speach as it is a shew of hidden malice so it suffiseth to condemne a man And the obiection which the Papistes gather by wresting this to ouerthrow the righteousnesse of fayth is a childish fancie Man is iustified by his owne words not that the speach is the cause of righteousnes for by faith we obtaine the fauour of God that he should account vs for righteous but the pure speach purgeth vs frō being found wicked in our tongue Is it not foolishly inferred of this that men should deserue a part of righteousnes before God But this place rather strengthneth our doctrine For though Christ entreateth not of the cause of our righteousnes yet the contrarietie betweene the two words declareth what this word to iustifie signifieth It seemeth absurd to the Papistes that we say that man is iustified by faith for they expound it to be made and to be righteous in deede and
against his enemie For although the assaultes of Sathan are sharpe and daungerous there is no cause why they should weaken the children of God for the inuincible power of the holy Ghost keepeth them in safetie And we know that this plague is onely pronouÌ„ced against the despisers of the grace of God which menne become profane by choaking vp the light of faith and by suppressinge the studie of godlinesse Matth. 12. Marke 3. Luke 11. 46. VVhile hee yet spake to the multitude behold his mother and his brethren stoode without desiringe to speake with him 47. Then one sayd vnto him beholde thy mother and thy brethreÌ„ stand without desiring to speake with thee 48. But he answered and said to him that told him who is my mother and whoe are my brethren 49. And he stretched forth his hand towardes his disâ—iples and saide behold my mother any brethren 50. For whosoeuer shal doe my fathers will whiche is in heauen the same is my brother sister and mother 31. Then came his brethren and mother and stoode without and sente vnto him called him 32. And the people sate about him and they said vnto him behold thy mother and thy brethren seeke thee without 33. But he answered theÌ„ saying who is my mother and my brethren 34. And he looked round aboute on them whiche sate in compasse aboute him and said behold my mother my brethren 35. For whosoeuer doth the wil of God he is my brother and my sister mother 27. And it came to passe as hee sayde these thinges a certeine woman of the company lifted vp her voyce and saide vnto him blessed is the wombe that bare thee and the pappes which thou hast sucked 28. But he said yea rather blessede are they whiche heare the word of God and keepe it Luke 8. 19. Then came to him his mother and his brethren coulde not come neere to him for the prease 20. And it was tolde him by certeine which said thy mother and thy brethren stande without and would see thee 21. But hee aunswered and sayde vnto themâ— my mother and my brethren are these which heare the wâ—rd of God and doe it LV. 27. Blessed is the wombe The meaning of the woman was in this order to set forth the excelleÌ„cie of Christ for she had no respect to Mary whom peraduenture she neuer saw but this doth not a litle set forth the glory of Christ for that he ennobled and made blessed the womb wherin he was borne And this blessing of God is no absurd nor strang matter but is spoken after the maner of the scripture for we know that the child which is especially adorned with notable graces is preferred aboue al other as a singuler gift of God And it cannot be denied but that God chusing and appoynting Marye to be the mother of his sonne gaue her great honor therby Yet Christes answer yeeldeth not so to the womans words but is rather a sharp reproofe Nay saith he blessed are they which heare the word of God VVe see that Christ made almost no account of that which the womaÌ„ only extold And certeinly that which she thought had bene Maries greatest glory was far inferiour to her other giftes of grace for it was much more dignitie to be regenerate by the spirite of Christ then to conceiue the flesh of his Christe in her wombe to haue Christ spiritually liuing in her then to giue him suck with her breastes To be short the holy virgins greatest felicitie glory was in this to be a meÌ„ber of her sonne that he accounted her amongste the new creatures of the heauenly father Yet I think that the womans speach was reproued for an other cause and to an other end namely because men coÌ„monly neglect the gifts of God which in a mase they wonder at and sounde with ful mouthes For this womaÌ„ in praising Christ omitted that which was the chief that in him there was saluation offered to alâ— menne That therfore was but a cold coÌ„mendation wherin there was no mentioÌ„ of his grace power which extendeth vnto al men VVherefore Christ doth rightly chaleng vnto himself an other kind of praise that his mother only shuld not be accouÌ„ted blessed that in respect of the flesh but because he bestoweth vpon vs al perfect eternal blessednes Therfore the dignitie of Christ is then esteemed of as it ought to be when we consider to what end Christ was giuen vs of the father and that we fele what benefits he hath brought vnto vs that we in him may be made blessed which are in our selues miserable But why speaketh he nothing of himself and maketh mention onely of the word of God because that by this meanes he openeth vnto vs al his treasures he doth not any thing with vs nor we againe with him without his word Sith therfore he communicateth himself vnto vs by the word rightly properly he calleth vs to heare keepe the same that he by faith may become ours Nowe we see what Christes answere differeth from the commendation of the woman for he offereth that blessednes liberally to al which she had after a sort tyed to one house also he reacheth that he must not be accouÌ„ted of in a coÌ„mon sort or order because that he hath al the treasures of heauenly life blessednes and glory hidden in him which he dispenseth by his worde that they which imbrace the worde may by faith bee made partakers of the same For the free adoption of God which we learne out of his word is the key of the kingdom of heauen And this ioyning them together is to be noted that first we must heare and then obserue and keepe for faith commeth by hearing Ro. 10. 17. and here ariseth the fountaine beginning of the spiritual life But beecause that simple hearing is as a vaine looking into a glasse as Iames declareth 1. 23. The keeping of the word is also added which is as much as an eftectual receiuing where it taketh liuely rootes in the hearts that it may bring forth the fruit So the vaine hearer who hath only his eares beaten with the outward doctrine getteth nothing And whosoeuer boaste that they are satisfied with a secrete inspiration and vnder this pretence neglect the outward preaching are excluded out of the heauenly life Therefore those things which the sonne of God hath ioyned let not men of a sacrilegious rashnes put a sunder The blockish folly of the Papists is to be wondred at that they would sing these wordes in the honor of Mary which do so plainly coÌ„fute their superstition but in their thanks giuing they cul out the womaÌ„s words omitting the words of Christ which reproueth But so it was meete that they should be by all meanes bewitched which endeuour theÌ„ selues to prophane the holy word of God after their own pleasure LV. 19. Then came to him There seemeth to be some difference between Luke the other
bring foorth fruite euery where because it doeth not alwayes fall vppon frutefull and good grounde He rehearseth foure sortes of hearers of whiche the first receiue no seede The seconde sort seeme to receiue seede but so that it taketh no roote to liue by in the third sort the corne is choaked so there remaineth a fourth part which bringeth foorth fruit Not that of foure hearers one or tenne of fortie do embrace the doctrine and bring foorth fruite for it was not the purpose of Christ to appoynt a certain definite number nor to deuide them of whom he spake into equall portions but that there is not alwaies one and the same encrease of faith where the word is sowed but sometime in more aboundance sometime in lesse he onely teacheth them that through diuers faultes the seede of life pearisheth in many in whome it either presently corrupteth or wythereth or by little and little degenerateth But that we may profite the better by this admonition it is to be noted that he maketh no mention of the despisers which doe openly withstand the word but they only are noted here in whom there seemeth to be some aptnesse to be taught But if the greater part of these doeth vanishe away what shall become of the rest of the worlde from whome the doctrine of saluation is openly debarred Nowe I wil come to the perticular poyntes 19. VVhen soeuer a manne heareth the woorde of the kingdome and vnderstandeth i◠not First he maketh mention of barren and hard groundes which receiue not the sede inwardly because their hearts are not prepared Such he cōpareth to hard and dry earth which is in the common hi◠way which by continuall treading vppon becommeth hard as pauement I woulde we had not so many of this sort at this day as we haue which thoughe they offer themselues to heare yet they stande as menne amased and feele no taste of it at all and to speake in fewe woordes they differ little from blockes or stones wherefore it is no maruell if they vanishe altogether away Christe sayeth that the woorde was sowen in their hearts whiche though it be an improper speache yet is it not without reason for the sinne and wickednesse of menne taketh not away the nature from the woorde but it retaineth still the force of seede And that is diligently to be noted least we should thinke that the graces of God lost their forces though they be not effectuall in vs. For in respecte of God the woorde is sowed in their hearts but the hearts of all doe not receiue with meekenesse that which is graffed in them as Iames exhorteth 1. 21. The Gospell therefore is alwayes in power a frutefull seede but not in deede In Luke it is added that the deuill taketh away the sede out of their hearts least they beleeuing shoulde be saued VVhereby we gather that as hungry birdes behaue themselues in seedes time so assoone as the doctrine is deliuered this enemie of our saluation is present and laboureth by violence to take the same away before it canne take moysture and bringe foorth fruite This also is no small praise of faith in that it is called the cause of our saluation 20. Hee that receiued seede in the stonie grounde This sorte differeth from the former for the temporall faith or faith for a season as a conceiuing of seede promiseth some fruite at the beginning but their hearts are not so well and throughly brought in order as may suffice to giue continuall nourishment to the same Of this sorte of menne also we see too many at this day whiche doe greedely embrace the Gospel which shortly after doe waxe faint because there is no liuely affection in them to strengthen and continue them in constancie VVherefore let euery man examine himselfe throughly least his hastinesse which giueth a great shew speedily vanish as men say as a flame of stubble For except the woorde doe throughly pearce the whole heart and take deepe rootes in the same the faith cannot haue continuall moysture to maintaine the same to continue This readinesse is worthy to be praised in that they receiue the woorde of God assoone as it is vttered and that without delay and with ioy yet we must know that it is to no purpose vntil that faith shall gather a perfect strength least it wither in the first springing As for example Christ sayeth that they which are such are offended with the trouble of persecution And certainly as the barrennesse of the grounde is tried by the heat of the sunne so persecution and affliction discouereth their vanitie which are lightly touched I know not with what affection and are not well endued with an earnest desire of godlinesse Such are called by Mathew and Marke temporisers not onely because they professing thēselues to be Christes disciples for a time and after fall away into temptation but because they seeme also to themselues to haue a true faith and therefore in Luke Christ sayth that they beleeue for a time because that honour which they giue to the gospell is like to faith Yet notwithstandinge it is to be noted that they are not truely regenerate with incorruptible seede whiche neuer fadeth as Peter teacheth 1. Pet. 1. 4. for that saying of Isaias 40. 8. The word of our God shall stande for euer is fulfilled in the hearts of the faithfull in whom the trueth of God once setled neuer fadeth away but flourisheth euen to the ende Yet they which doe louingly and with some reuerence receiue the woord of God they do beleue after a sort because they differ from the vnbeleeuers which either will not giue credite to God when he speaketh or despise his worde Onely let vs knowe that none are partakers of true faith but they which being sealed with the spirit of adoption doe call God father from their heart Also as that spirite is neuer extinguished so it is impossible that the faith which it hath once engraued in the hearts of the godly should vanish away and pearish 22. He that receiueth the seede among thornes In the thirde place he rehearseth them which were inwardly apt to nourish the seede sowen if they suffered not the same otherwise to bee corrupted and spoyled Christe compareth the pleasures of the wolrde as euill desires couetousnesse and other affections of the flesh to thornes Though Mathew onely mentioneth the cares of the worlde with couetousnesse but the meaning is all one for vnder this word is comprehended the baites of pleasures wherof Luke maketh mention and all kinde of euill desire For as thornes and other noysome weedes doe choake vppe the corne which woulde otherwise prosper and growe vppe so the wicked affections of the fleshe preuaile in the hearts of menne and ouergrowe the faith so that they ouerwhelme the force of the heauenly doctrine which is not yet ripe And though the euill desires doe possesse the heart of man before the woorde of the Lorde make any shewe there yet they
27. Straightway Iesus spake vnto them Because Christ is not known to be the delyuerer while he offreth himselfe in deede hee calleth his disciples by his word to the knowlede of him Also the comfort which he exhorteth them vnto is in his own presence as if he should haue saide After they vnderstand that he is present with them they haue assured cause to be of good comfort But because that feare had possessed their mindes he reproueth it least it should hinder him and delay theyr comforte Not that they could be ioyfull and comforted without al feare but because it was necessary that the feare which had preuailed shoulde bee appeased least it should ouerwhelme their comforte And though the voyce of the Sonne of God is to the reprobate deadly and his presence terrible yet here is described to vs farre contrary effectes of the same to the faithful to witte that inward peace and comfortable boldnes obtaineth the victory in our heartes least we should giue place to fleshly feares But then blinde and inconsiderate tumultes do trouble vs because that wee being vnthankful and malitious do not hold out the innumerable benefits of God as bucklers which being rightly cōsidered shuld be sufficient to stay vs vp And though it was high time to haue helpe when Christe appeared yet the tempest doth not presently cease vntill the disciples were better stirred vppe both to desire and also to hope for his grace And that is to bee noted that he might knowe that the Lorde dooth not without cause ofte tymes defer that delyueraunce whiche hee hath in his hande 28. Then Peter aunswered him The exception which he maketh declareth that his fayth was not yet ripe If it be thou saith hee commaund mee to come But he had heard Christ speake therefore why doth he doubtingly and vncerteinly thus wauer yet in himselfe but in that so small and weake fayth there breaketh out a heate of inconsiderat zeale for he ought to haue mette himselfe by his owne measure and rather to pray to Christ for encrease of fayth that by the guiding and direction of the same hee might at length passe ouer seas and mountaines but hee nowe desireth rashly to flye without the winges of fayth and whereas the worde of Christe was not firmely nor rightly setled in his hearte he desireth that the waters should be firme vnder his feete Yet it is not to be doubted but that this affection sprang of a good beginning but because it degenerateth into a corrupt extremitie it looseth the praise of goodnes And of this it commeth to passe that Peter presently tasteth the punishment of his rashnes VVherefore let the faithfull bee taught by this example to take heede of rash hastines VVhether soeuer the Lorde calleth wee must runne diligently but he which passeth further shall feele at length by his vnhappy successe what it is to passe beyonde his owne boundes Yet it may be demaunded why Christe should graunt Peters requeste For he seemeth so to allow it But the aunswere is ready GOD for the most parte prouideth best for vs by denying those things which we desire and somtymes he graunteth our requestes that hee may the better conuince vs by experience of our owne foolishnesse So when he dayly graunteth to his faythfull ones more then is meete hee instructeth them in sobrietie and modesty against the time to come Furthermore this was profitable for Peter and the rest and is also profitable for vs at this day The power of Christ shewed it selfe more euidently in the person of Peter when he tooke him as a companion with him then if hee had walked alone vppon the waters Yet Peter knoweth and others doe plainely behold that he beganne to sinke because he rested not in a perfect faith nor reposed himselfe in the word of God by trusting the secrete power of God which did before make the waters strong yet christ dealeth louingly with him because he suffered him not altogether to be swallowed vppe Both these things befall to vs. For as Peter assoone as he was afrayd beganne to sinke so the fraill and vaine cogitations of the flesh do so work in vs that we sinke in the midst of the course of our affayres yet the Lord pardoneth our infirmitie and reacheth out his hand least the waters should drowne vs altogether It is also to be noted that Peter seeing that his rashnes had but euil and badde successe committeth himself to the mercy of Christ. VVherefore though we be worthily punished it behoueth vs yet to flye to him that he hauing mercy vppon vs may giue vs that helpe whereof we are vnworthy 31. O thou of litle faith Christ doth louingly preserue Peter yet so that he doth not nourish nor flatter his fault This is the end and purpose of this reproofe wherein the weaknesse of his faith is condemned yet it is demaunded whether euery feare doth argue a want of fayth for so the words of Christ do seeme to note there ought to be no doubting where faith doth reigne I aunswere Christe dooth here reproue a doubtinge which was directly contrary to faith It may so be that a man may doubt without offence as where the word of God hath not yet made vs certein and sure But the estate of Peter was otherwise who beeing instructed by the commaundement of Christ and now hauing experience of his power yet fell to a vaine and peruerse feare from that double stay and strength he had 33. They that were in the ship I iudge that this was not onely spoken of the disciples but of the mariners and other passengers They therefore which had not yet professed to account him as a master do now sodeinlye confesse him to be the sonne of God in which worde they giue him the honor of the Messiah For though that high mistery was not yet cōmonly knowne how God should be manifested in flesh yet because they had learned out of the Prophets that he which should be the redeemer should be called the sonne of God they which sette forth the glorye of Christ with this title do declare that they beleeue in that Christ. Matth. 14. Mark 6. Luk. 34. And when they were come ouer they came into the land of Gennesaret 35. And whē y e mē of that place knew him they sent out into all that countrey round aboute and brought vnto him al y t were sick 36. And be sought him that they touch the homme of his garment onely and as many as touched it were made whole 53. And they came ouer went into the land of Gennesaret arriued 54. So when they were come out of the ship straightway they knew him 55. And ranne about through al that region round about and began to carye hither and thither in beds al that were sick where they heard that he was 56. And whither soeuer hee entred into townes or cities or villages they layd their sick in theyr stretes praid him that they might
be the daily meditation of the godly when as they haue born many troubles to prepare themselues to beare new 25 For whosoeuer will saue his lyfe A most apt consolation that they truly shall finde life which doe willingly suffer death for Christ for Mark doth expresly prescribe vnto the faythfull this cause of death and therefore it is to bee vnderstoode in Matthew his wordes For oft tymes it commeth to passe that ambition or desperation driueth prophane men to contemne life so that couragiously they hasten to death but yet they profit not therby Also the opposed threatning auaileth much to the shaking off of the drowsie sluggishnes of the flesh when as he forewarneth them that are desirous of this present life that they onelye preuaile thus farre that they shal lose the same There is a contrarietie betweene this temporal life and the eternall as we taught before vpon the tenth chapter from whence the readers may seeke for the rest 26. For what shall it profit a man c if hee lose his owne soule The word soule is heere taken properly for Christe admonishth that the soule of man is not therefore created to enioy the world onely for a fewe dayes but that at length it may attaine to that immortality in heauen as if he shuld haue said how great is this sluggishnes and how beastly blockishnes is it that the world so holdeth men bound vnto it and ouerwhelmesh thē that they consider not to what end they were born and haue an Immortal soule giuen vnto them that the race of this earthly life being finished they should liue for euer in heauen And all men truly doe confesse that the soule is more worth then all the riches and pleasures of the worlde but in the meane season the sense of the flesh doth so blinde them that wittingly and willingly they cast their soules into destruction Therefore least the world should enchaunt vs with her baytes let vs consider in our minde the excellency of our soule which if it bee earnestlye considered dooth easilye dispearse the vaine imaginations of an earthlye felicity 27. For the sonne of man shall come That the former doctrine may the better sinke into our minds Christe setteth before their eyes the iudgement to come for that this transitory lyfe may become vile vnto vs it is necessary for vs to be touched with an earnest feeling of thee heauenly The slownesse and sluggishnesse of our minde hath nead to bee holpe and stirred vp to looke vp into heauen Therfore Christ citeth the faithfull to his trybunall that they might continuallye thinke that they liue for no other cause but to aspyre to that blessed lyfe which shall bee reuealed at that day And the warning tendeth to this purpose that wee might know that they striue not in vain to whom the confession of their faith is more deare and precious then their life as if Christ should haue fayde Cast your lyues into my hande and keeping without feare for I wyll shewe my selfe at length the auenger who will at length restore you agayne perfectlye though you seemed for a tyme to perishe Hee mentioneth the glorye of the father and the Aungels leaste hys disciples shoulde iudge of his kingdome after the present face or shewe for as yet hee was base and despised beeing hidde vnder the habite and shape of a seruaunt Therefore he promiseth to be farre otherwise when he shall come to be the Iudge of the worlde Further those words which Marke and Luke haue more the readers shall finde expounded in the tenth Chapter of Matthew Also I haue spoken sufficiently otherwhere of the reward of workes This is the summe of it as ofte as there is a rewarde promised to good workes it doth not oppose the merite of thē against the free righteousnes of faith neyther dooth it shewe the cause of saluation but onely encourage the faithful to the study of weldoing while they are certeine that they labour not in vaine VVherefore these two do very wel agree we are iustified freelye because we are accepted of God besides our desert and yet that he of his owne free will pleasure bestoweth a reward not due vnto our works 28. Verely I say vnto you Because the disciples might yet doubte amongst themselues when that day should be the Lorde styrreth them vp with a neerer hopei namely that hee will shortly giue a shewe or token of his glory to come VVe know how true the common prouerbe is in that which is desired haste it selfe seemeth to make delay but it is found most true especiallye amongst vs while our saluation is differd to the comming of Christe The Lorde therefore that hee might in the meane season refresh his disciples hee proposeth vnto them for their confirmation a time in the meane season as if hee shuld haue saide If it seeme too long for you to waite for my comming I wil sooner preuent the same for before you shal dye that kingdome of God shal be euidente beefore your eyes of the hope whereof I commaund you to depend This is the naturall sense of the wordes For that which some doe imagine of Iohn is but a fancy By the comming of the kingdome of GOD is meant the manifestation of the heauenlye glorye which Christe beganne at hys resurrection and shewed it more fullye by sendinge the holye Ghost and by working merueilous workes for in these beginninges hee gaue his Disciples a taste of the newnes of the heauenly lyfe when by true certeine tryalles they might knowe him that he sate at the right hand of his father Matth. 17 Mark 9 Luk. 9. 1. And after sixe dayes Iesus took Peter Iames and Iohn his brother and brought thē vp into an high mountaine a parte 2. And was transfigured before them and his face did shine as the sunne and his clothes were as white as the light 3. And beehold there appeared vnto them Moses and Elias talkinge with him 4. Then answered Peter and said to Iesus master it is good for vs to be here if thou wilt let vs make here three tabernacles one for thee and one for Moses and one for Elias 5. VVhile he yet spak behold a bright cloud shadowed thē and behold there came a voice out of the cloud saying This is my beloued sonne in whom I am well pleased heare him 6. And when the discyples heard that they fell on theyr faces and were sore afraid 7. Then Iesus came and touched them and sayd arise and be not afrayd 8. And when they lifed vp their eies they saw no manne saue Iesus onely 2. And sixe dayes after Iesus took Peter Iames and Iohn and brought them vp into an high mountaine out of the waye alone and he was transfigured before them 3. And his raymente did shine and was verye white as snow so white as no fuller canne make vppon the earth 4. And there appeared vnto them Elyas with Moses and they were talkinge with Iesus 5. Then
offences that he might make his more vigilant woe be to our carelesnes if euery of vs prepare not himselfe valyauntly to ouercome them For it is necessary That the Lord might the more sharpen the care and diligence of his he forewarneth that it cannot otherwise be but that they muste goe through diuerse offences as if he should haue saide it is an euyl that cannot be auoyded So it is a confirmation of the former sentence for that Christe doth thereby teach how many euilles do follow vppon offences when as the Church neuer shal be nor can be free from this euill But he sheweth not the cause of the necessity as Paule 1. Cor. 11. 19. speaking of heresies saith that they must therefore arise that they which are approued might be known But this is to be holden that God wold haue meÌ„ in dauÌ„ger of offeÌ„ces that he might therby exercise the faith of his children and that he might shake off the hypocrites as weedes and chaffe from the pure and cleane wheate And if any man shal murmurre and complaine that it is absurd for the Lorde to giue Sathan libertye to worke the destruction of wretched men it is our part to think reuerently of the secrete counsels of God of which this is one that it is necessary for the world to be troubled with offences But woe be to that man by whom offences doe come After that he hath exhorted his to beware of offences he inueigheth againe against the aucthors of them and that his threatning may be the more forceble hee addeth that neyther the right eye nor the right hande are to be spared if they giue vs occasion of offence For I doe take it that this was added to amplyfie the matter as if he should haue sayd offences are to bee resisted so diligently and constantly as that it is rather meete to pull out the eyes and to cut off the handes then that you shuld nourish the offences For if any man shal doubt to lose any of his members with this fauouringe or sparing he casteth himself into eternal destruction Therfore how horrible vengance remaineth for them which destroy their brethren with offences But because these two verses were expounded before in the fifte chap. it was sufficient now to touch the purpose why Christ rehearseth the same sentence in this place 10. See that yee despise not one of these litle ones Because that pride is the mother of reproach and contempte bringeth forth boldnes to offende Christ vppon vrgent cause that he might giue a remedy in time conuenieÌ„t for the healing of this disease forbiddeth the despising of litle ones And certeinly as we touched euen now whosoeuer shal haue a right regarde of the brethren will neuer easily be brought to giue offences To the same purpose also tendeth this clause of Christes speach whereto he applyed the beginning namely that wee muste striue in submission and humblenesse amongst our selues because that God embraceth the litle ones with a singular loue But it were too absurd for them to be despised or not to be regarded of any mortall man whome God hath in so great estimation Further he proueth his loue by this that the Angelles which are the ministers of their saluation doe familiarly enioye the countenaunce and behold the face of God Though in my iudgement he wold not simply teach how honourably God doth deale with them in appoynting Aungelles to bee their keepers but also threatneth them that contemne them as if hee should haue sayde their contemners shal not goe free whose Angelles are neere and at hand to seeke reueÌ„ge Therefore let vs beware how their saluation be vile in our sight for the procuring whereof the Angelles haue their charge That some doe take this place as if God shuld assigne proper Angelles to euery of the faithfull ones is of no force for the wordes of Christ do not signifie any such thing that one Aungell should bee alwayes appoynted to this or to that man and it disagreeth from the whole doctrine of the Scripture whiche declareth that the Angels do pitch their tents about the godly and that the charge is not giuen to one Angel alone but to many that they shuld defend euery of the faithful Ps. 34. 8. Therfore let that fancy go of the good Aungell and the bad and let it suffice vs to know that the charge of the whole Church is cemmitted to the Aungelles that they may help all the seuerall members of the same as necessitie and vse shal require If any man demaund whether the Angelles though by nature they are aboue vs are yet in degree inferiour to vs because they are appoynted to be ministers to vs I answer there is no cause of let why they should not yeeld the obedience to God in that free grace of his which he bestoweth vpon vs though so it commeth to passe that they are called ours because they apply themselues to helpe vs. Math. 18. Mark Luk. 15. 11. For the sonne of man is come to saue that which was lost 12. How thinke yee If a manne haue an hundred sheepe and one of them be gone astray dooth hee not leaue ninety and nine and goe into the mountaynes and seeke that whiche is gone astray 13. And if so be that he finde it verely I say vnto you he reioyceth more of that sheepe then of the ninetie nine which wente not astray 14. So is it not the wil of your father whiche is in heauen that one of these litle ones should perish  1. Then resorted to him all the Publicans and sinners to heare him 2. Therefore the Pharises and Scribes murmured saying he receiueth sinners and eateth with them 3. Then spake he this parable to them saying 4. VVhat manne of you hauinge an hundred sheepe if he lose one of them doâ—th not leaue ninety and nine in the wildernes and go after that which is lost vntil he find it 5. And when he hath souÌ„d it he layeth it on his shoulders with ioy 6. And when he commeth home hee calleth togeather his friends neighbours saying vnto them reioice with me for I haue sound my sheepe which was lost 7. I say vnto you that likewise ioy shal bee in heauen for one sinner that conuerteth more then for ninety and nine iust menne whiche neede none amendment of lyfe 8. Either what woman hauing tenne peeces of siluer if shee lose one peece doâ—th not lyght a candle and sweepe the house and seeke dilygently till she finde it 9. And when she hath found it she calleth her friends and neighbors saying reioyce with me for I haue found the peece which I had lost 10. Likewise I say vnto you there is ioye in the presence of the angels of God for one sinner that conuerteth 11. For the sonne of man Now Christ also by his own example exhorteth to giue honour euen to the weake and abiecte brethren For hee came not from heauen as a redeamer to saue onely them but
was woont hee taught them againe 49. And Iohn answeâ—red said Maister we sawe the casting out diuels in thy name and wee forbade him because hee followed not thee wyth vs 50. Then Iesus sayde vnto hym Forbid yee him not for hee that is not against vs is with vs. 51. And it came to passe when the daies were accomplished that he should be receiued vppe he setteled himselfe fully to goe to Ierusalem 52. And sent messengers before him and they went and entered into a towne of the Samaritanes to prepare him lodging 53. But they woulde not receiue him because his behauiour was as though he would goe to Ierusalem 54. And when his disciples Iames and Iohn sawe it they sayde Lorde wilt thou that wee commaunde that fire come downe from heauen and consume them as Elias did MAR. 38. Maister Hereby it appeareth that the name of Christe was as then renowmed so that they vsed it which were not acquainted with his disciples or it may be that they abused the same for I dare not affirme any certaintye of it It may be that the partie heere mentioned embraced the doctrine of Christ and gaue himselfe to woorke myracles not of any euill minde But because that Christe gaue this power but to certaine choyce preachers of his Gospell I thinke that he tooke this vppon him vnaduisedly or rather intruded himselfe into this office But though he preposterously attempted this in that he durst imitate the disciples without commaundement yet his boldnesse was not wythout successe for it pleased the Lorde by this meanes also to make his name knowen as he worketh sometime by them whose ministerie he doth not allow as lawfull Furthermore there is no cause to the contrary but a man that hath a perticular faith may followe a blinde zeale and so cast himselfe headlong to woorking of myracles Nowe I come to Iohn and to his companions They say that they forbad a man from woorking of myracles VVhy did they not first aske whether it was lawful or no For they beinge nowe vncertaine and in doubt doe aske the masters iudgement VVhereof it followeth that they without consideration toke vppon them authoritie of forbidding VVherfore he is to be condemned of rashnesse who soeuer shall attempt more then he knoweth to be allowed him by the woorde of God Furthermore Christes disciples are to be suspected of ambition for they doe this in defence of the priuiledge of their owne honour For howe commeth it to passe that they shoulde sodainly restraine a manne with whome they were not acquainted from woorking of myracles but because they alone woulde enioy this libertie for they doe alledge this cause that he followed not Christ as if they should haue sayde He is no follower of thine as we are therefore why should he haue this honour 39. Forbid him not Christ wold not haue him forbidden not that he had set him a worke or allowed his dede or else wold haue it allowed by his disciples but because that is to bee borne with and to be reioyced at where God is glorified by any occasion So Paule Phill. 1. 18. though he was displeased with the euill dealinge or ambition of the wanderers which boasted themselues with the name of the Gospel yet he reioyceth that the glory of Christ is sette foorth by this occasion And the reason is to be noted which followeth that it cannot be that he shoulde speake euill of Christe that wrought myracles in his name and therefore that was to haue beene accounted as gaine For thereof it followeth that except the disciples had beene more giuen to their owne glory then studious and desirous to sette foorth the glory of the maister they would not haue take the matter so grieuously when as they saw the same set forth and encreased otherwise Neither yet whereas Christe sayeth that they are to be accounted as friendes which are not open ennemies doeth hee commaunde to lette the bridle slacke to all rash menne to do what they lust that we should holde our peace while they according to their pleasure should stirre hether and thether and trouble the whole order of the Churche for suche licentiousnesse must be brideled so farre as our calling will suffer he onely denieth that they doe well which doe earnestly withstand and stoppe least the kingdome of God should encrease by any meanes Neither doeth he so acknowledge them for his as that he accounteth them of his flocke which are indifferent betweene ennemies and friendes but his meaning was that in as much as they hurt not they doe proâ—ite and helpe For it is a prouerbiall sayinge whereby we are warned not to mooue warre vntill we be prouoked to the same LVKE 51. VVhen the dayes were accomplished Onely Luke reporteth this hystorie which yet is not a little profitable many wayes for first the Diuine fortitude and constancie of Christ in despising death is heere described Then what great hatred and enimities dissentions in religion do breede Thirdly howe the nature of menne is caried to impatience with a rashe zeale Further howe ready and apt it is to followe the falles and faultes of the Sainctes Lastly we are taught meekenesse by the example of Christe But the death of Christ is called a taking away not only because he was then taken from amongst men but because that he departing from the base prison of the flesh ascended vp on high Hee had settled himselfe Heereby Luke declareth that when the death of Christe was before his eyes the feare of it being cast away he went forwardes to meete the same yet withal he declareth that he did striue that as a conquerour of the terrour hee might boldly offer himselfe to death For if no feare had beene throwne vppon him if no difficultie no strife no care to what shoulde he settle his countenaunce But because hee was neither blockishe nor yet caried away with a rashe and headie boldnesse it behooued him to be mooued at that cruell and bitter death Naye at that fearefull and horrible torment whiche he knewe to be neare ready to fall vppon him from the seuere iudgement of God and euen that is so farre from darkening or diminishing of his glory that it is a notable shewe and declaration of his loue towardes vs. For not regardinge himselfe that hee might apply himselfe to our saluation thorough the middest of terrours he hastened vnto death the day and time whereof he knewe to be neare 52. And sent messengers before him It is to be supposed that hee then hadde a great company of followers with him The messengers are sent neither to prepare pleasant dainties nor to chuse some beautifull palace but onely to declare that a greate companye of straungers were comminge But they beinge shutte out and repulsed doe tarie waytinge for their maister Further we doe heereby learne that whiche I noted in the seconde place when as men doe disagree betweene themselues in matters of doctrine of Religion they doe easily fall out into
the godly may not admit amongest them any doctrine or sacrament except it may appeare that the same proceeded from God neither is it in the power of men to coyne any other at their pleasure Hee speaketh of Iohn whome the Lord other where doeth highly commende aboue all the Prophetes Yet Christ sayeth that his baptisme may not be receiued except the same be commaunded of God VVhat then shall be said of those fained Sacraments which are fondly brought in by menne of no value without any commaundement of God For Christe doeth openly declare in these woordes that the whole gouernment of the Church doth depende vpon the direction of God so that it is wickednesse for menne to bring in any thing of themselues They thought amongst themselues The wickednesse of the priestes is heereby shewed they consider not what is true neither doe they aske their owne conscience nay they had rather most vilely to tourne backwarde then to confesse that whiche they knowe to be true least any poynt of their tyrannie should be lost So all the godlesse though they seeme desirous to learne yet they shut the gate against the truthe if they thinke it to be against their gaine Therefore Christ doeth not sende them away without an answeare but sendeth them away ashamed and confounded and alleageth so much of the testimony of Iohn as sufficeth to shewe that he doeth it by the power of God Mathew 21. Marke Luke 28. But what thinke yee A certaine man had two sonnes and came to the elder and sayde Sonne goe and woorke to day in my vineyard 29. But he answeared and sayde I will not yet afterward he repented himselfe and went 30. Then he came to the second and sayd likewise And he answeared and sayde I will sir yet hee went not 31. VVhether of them twaine did the will of the father They sayd vnto him The first Iesus sayd vnto them Verely I say vnto you that the Publicanes the harlottes shall goe before you into the kingdome of God 32. For Iohn came vnto you in the way of righteousnesse and ye beleeued him not but the Publicanes and the harlots beleeued him and yee though ye saw it were not moâ—ued with repentance afterward that yee might beleeue him   This clause sheweth to what end this Parable tendeth when as Christ preferreth them which were notorious infamous and abhominable people before the Scribes and the priests For he discouereth these hypocrites that they should no more boast themselues for the ministers of God and pretend a vaine shew of godlinesse For though their ambition pride and cruelty and couetousnesse were knowen to all men yet they would be accounted otherwise And when as lately they assaulted Christ they fained themselues very carefull for the order of the church as if they had beene faithful and carefull preseruers of the same So sith they so grosely mocke with God and men Christ reproueth their impudencie shewing that they were nothing lesse then suche as they boasted themselues and were so farre from that dignity wherwith they flattered themselues that they should sit beneath the Publicanes and harlots For in that they professed themselues to be the chiefe maintainers of the worship of God zealous of the law Christ sayeth that this is euen like as if a sonne shuld only in woord promisse obedience vnto him and yet should deceiue him As concerning Publicanes and harlots he excuseth not their sinnes but compareth their dissolute life and the disobedience of an vntoward and disobedient sonne togither who at the first reiecteth his fathers commaÌ„dement but he sheweth that he did muche better in this because they doe not continue in their sinnes to the end but they rather become meete and apt to beare the yoake which they had so disdainfully refused Nowe we vnderstand the purpose of Christ. He doth not only reproue the Priests and Scribes for that they doe stubbornly resist God and doe not repent after so many admonitions but he spoyleth them of that honour wherof they were vnwoorthy because their vngodlinesse was worse then the wantonnesse of harlots 30. I will sir. This phrase is borowed of the Hebrew tongue For when the Hebrewes woulde offer their seruices and woulde say that they were ready to obey they vse these wordes Beholde I am ready sir. And it is a vertue of it selfe praise worthy to be willing and ready to obey assoone as God shal speake the word Neither doeth Christ in this place coÌ„mend slacknes but when as there is fault in both after a maÌ„ hath lingred long at length to goe to his labour and in wordes to professe that which thou wilt not perfourme Christ teacheth that this hypocrisie is more intollerable then that stubbornnesse which in processe of time is tamed 32. For Iohn came vnto you Because that Iohn was a faithfull minister of God Christ referreth what soeuer he taught to god himself This speach had beene more full and plaine God came preaching righteousnesse in the mouth of Iohn but because that Iohn spake in the name of God and not as a priuate man he is aptly sette in the place of God And this place giueth no small authority to the preaching of the woorde while they are accounted stubborne and disobedient against him who soeuer they are which shall despise the godly and holy admonitions of a teacher sent by him Some doe more subtelly expound this word righteousnesse whome I doe permit to vse their ownâ— sense But in my iudgement it signifieth nothing else then that the doctrine of Iohn was sound and right as if he shoulde haue sayde that there was no cause why they shoulde reiecte the same Further when he sayeth that the Publicanes beleeued his meaning is that they did not only allow of the word but did with earnest affection embrace that which they heard VVherby we gather that this of it self is not faith if any man subscribe to sounde doctrine but it comprehendeth a greater and a deeper matter that the hearer renouncing himselfe should giue his life wholely to God VVhen he sayeth that they were not mooued with such an example he amplifieth their obstinate malice For this were a token of extreeme desperation at the least not to follow harlots and Publicanes Math. 21. Marke 12. Luke 20. 33. Heare an other parable there was a certaine housholder whiche planted a vineyearde and hedged it rounde about and made a wine presse therin and built a tower and let it out to husbandmen and went into a strange country 34. And when the time of the fruit drewe neare he sent his seruaunts to the husbandmenne to receiue the fruites thereof 35. And the husbandmenne tooke his seruaunts and beate one and killed another and stoned another 36. Again he sent other seruaunts me then the first and they did the like vnto them 37. But last of al he sent vnto them his owne sonne sayinge they will reuerence my sonne 38. But when the husbandmen saw the
these vainglorious boastings wherwith the hypocrits are puffed vp so he doth not only reprooue ambition in the Scribes and the Pharisies but sith the Lord had condemned the transgression and contempt of the law of god in their whole life least they should obiect their fained holinesse as a defence he answereth it before it be obiected that these things wherof they glory are but friuolous trifles not to be accounted of because ther raigned nothing in them but mere boasting Afterward he bringeth foorth one kind wherby such ambition was easily knowen for that euen in the â—ems of their garmeÌ„ts they wold shew before the eies of meÌ„ that thei wer good obseruers of the law For to what end wer the borders of their garments broder their philacteries exceding the common custome of the people but to make a vaine shew The Lord had commanded the Iewes to weare certaine choyse sentences both in their forhead and vppon their garments for because that man woulde easily forget the lawe therefore the Lord would that his people should thus â—e put in minde therof And therefore were they also commaunded to wryte such sentences vpon the postes of their houses that whether soeuer they turned their eyes they might presently haue some godly admonition But what did the Scribes They wore the commaundements of God more gorgeously wroughte vppon their garments that they might differ from the rest of the people And in this their glorious boasting their filthy ambition was bewrayed But hereby we do also learne how wise men are to adde their own vain fantasies to the ende they might couer their owne sinnes vnder some colour and cloake of vertues as in this that they wrest to serue their hypocrisie those exercises of godlinesse which God commaunded There was nothing more profitable then to exercise all the senses in meditating of the lawe neither was that commaunded of the Lord in vaine But they were so farre from profiting by such instructions that they put a perfect righteousnes in the decking of their garments and despised the law in al their life For the lawe of the Lord coulde not more reprochefully be derided then when as in a stagelike habite they woulde faine to keepe the same and woulde call to be the keepers of it persons prepared to playe a comedy That which Marke and Luke do speake of the robes doth tend to the same ende for we know that the people of the East vsed long garments euery wher which fashion they also kepe at this day But it appeareth by Zach. 13. 4. that the prophets had a certain kind of cloke wherby they wer distinguished froÌ„ the rest of the people And it was not without a cause that the teachers shuld be so apparelled that there might be more grauity and modesty in their apparell then in the common sort But the Scribes had wickedly turned that to serue their pleasure and pomp The which example the popish sacrificers wrested to serue them whose robes appeare to be nothing else but badges and tokens of their proud tyrannie 6. And they loue the chiefe roumes He proueth by manifest signes that the Scribes had no desire of godlinesse in them but were altogither giuen to ambition For none do desire the chiefe roumes and the chiefe seates but they which had rather to be proudly extold amongst men then to be approued of God But Christ doeth condemne this especially in them that they desired to be called masters For though the name Rabbi signified of it self excellency yet it was growen at that time into such an vse amongst the Iewes that they called the masters and teachers of the lawe by that name But Christ sayeth that this honour belongeth not to any manne but to himselfe alone whereof it followeth that it can not be giuen to men without doing iniury to him But this seemeth to be too harde and absurde sith that Christ doeth not teache vs now by himselfe but ordaineth and setteth masters ouer vs and it were a follye to take away the name from them to whom he giueth the office Yea when hee was conuersant vpon the earth he ordained Apostles which should go and teach in his name If that the question be of the title Paul certainly would not haue gloryed in that which hee vsurped by doing iniurie and sacriledge to Christ when hee called himselfe the maister and doctour of the Gentiles 1. Tim. 2. 7. But because that Christes purpose was to bring al from the least to the greatest into order that euery one might haue his owne right there is no cause why any manne should striue about the woorde Therfore Christ regardeth not how they be called which discharge the office of teaching but he tieth them within their bondes least they shuld raigne ouer the faith of the brethren For this distinction must alwayes be holden that Christ onely must be obeyed because the voyce of the father spake from heauen of him onely Heare him And the doctours must be his ministers so as he may be heard in them and they may be masters vnder him because that they supply his roume The summe is that he may haue his authority wholely to himselfe and that no mortall man should take the least part of it away from him So he is the onely pastour but yet hee admitteth many pastours vnder him so that he only may be aboue all and may gouerne the churche by them So the coÌ„trary must be noted for because that we are brethren no man must striue to vse mastershippe ouer others And so it followeth that such mastership as doth not violate brotherly felowship amoÌ„gst the godly is not condemned To be short heere is nothing els commaunded but that all men should depend of Christes mouth only Paul reasoneth almost after the same maner when hee sayeth that we are forbidden to iudge rashly one of an other because we are all brethren and we all shall appeare before the iudgement seat of Christ. Rom. 14. 10. 9. And call no man your father He chalengeth the honour of a father to God alone almost in the same sense in which he sayd euen nowe that he was the onely maister For men tooke not this name to themselues but it was graunted them by God VVherefore it is not only lawfull to call them our fathers vppon earth but it is a wicked thing to depriue them of that honour Neither is that distinction whiche some doe make to any purpose that menne which doe begette children are fathers accordinge to the flesh but that God onely is the father of the spirites I graunte that God is so distinguished sometime from men as to the Hebrewes 12. 5. but sith Paule doeth often call himselfe a spirituall father 1. Corrinthians 4. 15. and to the Philippians 2. 22. it must be seene howe that agreeth with the woordes of Christe Therefore this is the true meaninge the honour of a father is giuen wrongfully to men if the glory of God be thereby darkened And
they should make their ennemies ashamed But thoughe Christe giueth at the same tyme a minde and power to speake yet I do thinke that he meant another thing by ioyning these two words togither as if that Christ shuld promise that he woulde gouerne their tongues so that they shoulde answeare wisely and to the purpose He addeth further that this wisedome shoulde haue the victory against all theyr ennemies because they coulde not resist nor speake agaynste the same Not that their impudencie should giue place to the truthe but because the truth against the which they sette themselues in vaine should triumph ouer their frantike boldnesse And I would that all men that are required to make confession of their faith woulde repose themselues in thys hope for then the power and maiestie of the spirite would shewe it selfe farre otherwise to the ouerthrowe of sathans ministers Now while we are caryed partly by our owne sense and puffed vppe with pride we runne headlong rashly or goe further forwarde then is mere and partly we are withholden and restrained with peeuish fearfulnesse and wofull experience sheweth that we are destitute of the grace of God help of his spirite Further when in Mathew and Marke Christ calleth it the spirite of the father which speaketh in vs and sayeth heere that hee himselfe will giue vs a mouth we do gather that it is proper and peculiar to him to directe vs by the spirite LVKE 19. By your patience possesse your soules Christe doth here teache his disciples a farre other way to preserue life then the reason of manne would teache For euery manne doeth naturally desire to keepe his life in safety and we doe all seeke for those meanes of preseruation which wee thinke to be best and we flee from all daunger to be short we seeme not to liue except we be well garded And Christ giueth vs this fortresse for our life that we should walke through fire water and swordes alwayes in daunger of death And truely no manne committeth his spirite rightly into the hand of God but he which is alwayes ready to die and learneth euery day to liue In summe Christ commaundeth vs to possesse our life both vnder the crosse and amongst the continuall terrours of death MATH 10. And then shall many be offended Nowe he rehearseth the temptations which shall come by euill examples And this is very grieuous and harde to ouercome when Christ himselfe should be a stone of offence to many whereat some shoulde stumble or others at the sighte thereof should goe backwarde and others doe fall away 1. Peter 2. 7. 8. And it seemeth to me that Christ in this woorde comprehendeth diuers kindes of troubles because they doe not onely fall away which were entred into a right course but many become enemies to Christ others forgetting modesty and equity become raginge madde others become prophane men and cast of all sense and feeling of godlinesse others do take themselues liberty in such troubles to commit sinne 11. Many false prophets shall arise This admonition differeth frō the former where Christ sayeth before that many shuld come in his name For there he spake onely of the deceiuers which shortly after the entrance of the gospel shuld fain thēselues to be Christes But now he saith that there shuld false teachers arise which shuld corrupt the foūd doctrine with errours as Peter teacheth that the church shuld be in no lesse dāger of this mischiefe vnder the gospel then it was before vnder the law 2. Pet. 2. 1. wherfore there is no cause why errors the subtil practises of sathan the corruptions of godlines shuld ouerthrow the minds of the godly because that no man is rightly established in Christ but he which hath learned to stād against such assaults For this is a right trial of our faith when it standeth without remoouing against such false doctrines as shal arise And he doeth not only say that false prophets shall come but also that they shal be so subtile as to deceiue so as they shal draw sectes after them And heere we haue neede to take great heede because the multitude of them which follow errours do as a violent storm enforce vs to turne our course if we be not throughly setled in God whereof there is somewhat spoken before 12. Because that iniquitie shall abounde No man should be ignorant howe farre and wide this mischiefe shoulde spreade it selfe but very fewe doe marke it For sith the light of the Gospell doth more plainly discouer the malice of men the desire to doe well waxeth colde and is almost quenched euen in good and well minded men For euery man thinketh with himselfe that those things are loste which are done for this or that man for that experience and daily vse declareth that all menne almost are vnthankefull or faithlesse or wicked Truely a great a dangerous temptation For what can bee more absurde then to allowe of that doctrine which seemeth to ouerthrowe the loue of godlinesse and the force of charitie But where the Gospel taketh place charitie with the heat wherof the hearts of all men should be enflamed rather waxeth colde But the fountaine of this mischiefe must be noted which Christe vttereth thus For many doe waxe faint because that for weakenesse they cannot stand in the floud of iniquitie which floweth euery where Christ then requireth his disciples to be thus strong as they may stande fast in these wrastlings As Paule commaundeth 2. Thes. 3. 13. that we should not be weary of behauing of our selues louingly and kindely Therfore though the loue of many being ouerwhelmed with the abundance of sinnes shoulde waxe colde Christ sayeth that this let must also be ouercome least that the faithfull for such euil exāples shuld giue ouer as men tired Therfore he rehearseth that sentence that no man can be saued but hee which shall striue lawfully and shall continue to the ende 14. And this Gospell of the kingdome shall be preached VVhen the Lorde had preached suche a sermon as had giuen no small occasion of sorowe thys consolation was added in very good time either for the raising vp of the mindes ouerthrowen or for the strengthening and staying of them that are falling for what soeuer sathan shall deuise and how many stirres so euer he shall make yet the Gospell shall goe forward vntill it be spredde through the whole world And though this was incredible yet it behooued the Apostles hauing this warrant of their maister to hope well beyond hope and with courage to goe forwarde to discharge their calling Some doe obiecte the Antipodes and other people which do dwel farre away which as yet haue heard nothing of Christ but it is easily answeared For Christ doeth neither note all the perticular partes of the world neither doeth he appoynt any certaine time but only sayeth that the Gospell which all men thought shoulde bee speedily banished out of Iudea the proper dwelling place shoulde be spred to the
hee would saue the secreate purpose of his grace Yet it is demaunded howe God for hys electe sake moderated these calamities and did not altogither destroy the Iewes when as many reprobate desperate leud people were preserued The answeare is easie part of that nation was deliuered that so he might bring forth his electe which were mixed amongest them as seede separate from the chaffe Though both the reprobate and the elect were partakers of this tēporall preseruation yet because it profited not those it is aptly ascribed to these for that the wonderful prouidence of GOD directed it for their preseruation 23. Then if any shall say vnto you He rehearseth againe that whych hee had spoken of deceiuers and not without a cause For there was more daunger lyke to come by thys temptation least miserable men afflicted and troubled being deceiued by a false title shoulde in steade of Christe seeke after spirites and for the helpe of God take holde of the sleightes of the deuil For when the Iewes were so hardly oppressed for contemning theyr redemption and were to be wythdrawne from theyr infidelitie by suche violent remedies Sathan subtilly proposed newe thynges for them to trust in whiche might draw them the further from GOD. And certainly there is nothing more daungerous then when we want counsell in aduersities vnder the pretence of the name of God to be deceiued with lies which doe shutte vppe the gate of repentaunce against vs and encrease the darkenesse of infidelitie and at the length doe carye vs headlong as menne amased wythout hope of recouerie to madnesse So that in respecte of that great danger it was conuenient that the same shoulde be rehearsed and especially sith Christe declareth that the false prophets shall be so throughly furnished to deceiue as with signes and wonders whych shal amase the mindes of the simple For sith that God doeth testifie the presence of hys power by myracles and are therefore seales of true doctrine no meruaile if the deceiuers doe gette credite thereby And in suche maner of scorning doeth God reuenge the vnthankefulnesse of menne that they might beleeue a lye whiche refused the truthe and that they shoulde be blinded more and more which shut theyr eyes at the light offered them And yet he trieth their constancye wythall whych appeareth to be so muche the better while that no subtelties can ouerwhelme them Further sith the Lord sayeth that the Antichristes and the lying prophets shall be furnished wyth myracles there is no cause why the papistes shoulde vnder thys pretence bee so proude or why we shoulde be afraide of their glorious boasting They confirme theyr superstitions by myracles for the sonne of God foretolde that by suche meanes the faith of many shoulde be ouerthrowne VVherefore wise menne ought not to esteeme them so as to account them sufficient of themselues to prooue thys or that kinde of doctrine If they excepte that by thys meanes the myracles should be ouerthrowen and brought to nothing whereby the authoritie as well of the lawe as of the Gospell was established I aunsweare that there was a certaine marke of the spirite grauen in them whych shoulde putte the faithfull out of all doubte and feare of erring for so ofte as God doeth shewe foorth hys power for the confirming of hys children he woorketh not so confusedly but that there shoulde appeare a manifest distinction to shew it free from all deceite Note that the myracles do so confirme the doctrine that the doctrine also doeth so shyne foorth and it scattereth all the cloudes wherewyth sathan darkeneth the mindes of the simple To bee short if we desire to auoide such subtelties let vs holde the signes and the doctrine so ioyned togither as that they may not be separate 24. So that if it were possible they shoulde deceiue the very electe Thys was added to make menne afraide that the faithfull mighte the more carefully apply and bende themselues to beware For where false prophets shoulde passe wyth suche vnbrideled libertie and shoulde haue so great power giuen them to deceiue it were an easie matter for them to entrappe in their guiles the secure and heedelesse people Therefore Christ exhorteth and stirreth vppe his disciples to watche Further hee telleth them also that there is no cause why they shoulde bee troubled at the newnesse of the matter if they shoulde see manye in euery place caried into errour But as hee commaundeth hys to bee carefull least sathan circumuent them ere they be aware so againe he giueth them great occasion for them to hope well wherein they myght quietly repose themselues while hee promiseth them that vnder the defence and keeping of God they should be safe against all the guiles of sathan Therefore thoughe the estate of the godly be fraile and brittle yet they haue a sure pillar shewed them heere whereupon they may rest for it is not possible that they shoulde fall away from saluation whyche haue the sonne of God for their faithfull keeper For they haue not such a strong defence of themselues as may resist the assaultes of Sathan but because they are Christes sheepe whome no manne can take out of hys hande Iohn 10. 28. And it must be noted that the strength and assurednesse of our saluation resteth not in vs but in the secreat election of god For though our saluation is kept by faith as 1. Pet. 1. 5. it is sayde yet it behoueth vs to goe further for wee are therefore safe because the father hath giuen vs to his sonne and the sonne sayeth that nothing shall pearish which is committed to him 25. Beholde I haue tolde you before Marke setteth downe the meaning of the Lorde more fully But take yee heede beholde I haue shewed you all things before By which woordes we are taught that they are without all excuse which are ouerthrowne by those offences whereof Christ hath spoken before For sith the will of God shoulde be a rule to vs it is sufficient for vs that we were warned in time before that so it pleased hym Further when he calleth himselfe faithfull and sayeth that he will not suffer vs to be tempted farther then we shall be able to beare 1. Cor. 10. 13. we shall neuer be without power to resist so that slouthfulnesse nouryshe not our infirmitie 26 Beholde he is in the desart Luke mixeth this speache with an other answeare of Christ for when the Pharisies asked him of the comminge of the kingdome of God he sayd that it should not come with obseruation It followeth in the text set downe by Luke that he tourned to the disciples and sayd that those dayes should come when they shoulde see no more one day of the sonne of man By which words his will was to forewarne vs to walke in the light least the darkenesse of the nyghte should ouertake vs. For this should be a sharp spurre to them to prouoke them to profite so long as they enioyed the presence of Christ sith they
by proouinge of hys resurrection whereof they were as yet doubtefull hee myght lyfte vppe theyr mindes on hygh Therefore let vs be contented with this natural sense that the Lorde promised hys disciples when hee yet liued as a mortall man amongst them vppon the earth that they should afterwards be companions with him of the blessed and immortal life LV. 19. VVhich is giuen for you The other two Euangelistes doe omitte this clause which yet is not in vayne For therefore is the bread now becom the flesh of Christ to vs because that our saluation was once purchased by the same And as the flesh crucified dooth profit none but them which eate the same by fayth so againe it were a colde manner of eating and almost to no purpose but in respecte of the sacrifice once offered Therefore whosoeuer desireth to bee nourished by the fleshe of Christe lette him consider the same offered vppon the Crosse that it might bee the price of our reconcilation with GOD. But that whiche Matthewe and Marke doe not speake of in the bread they doe expresse in the Cuppe namelye that the bloud shoulde bee shedde for the forgiuenesse of sins and this clause must be referred to them both Therefore that wee may bee fedde rytelye with the fleshe of Christe wee muste beholde his offeringe vppe in sacrifice for it was meete that hee should be once giuen in sacrifice for vs that he might he daily giuen vnto vs. MAT. 27. Drinke yee all of this Because it was the purpose of Christ to tie our faith wholy vnto himself that we shuld not seek for any thing without him by these two tokens hee declareth that our life is shutte vp in him For the nourishment and mayntenaunce of lyfe this bodye needeth both meate and drinke Christ that he might teach that hee alone is altogeather sufficient to perfourme all the partes of saluation attributeth this vnto himselfe that hee is in steede both of meate and drinke VVherein his wonderful kindenes appeareth that he willing to prouide for our fayth should so submitte himselfe to the rudenes of our flesh So much the more detestable is the sacrilegious boldnesse of the Pope who doubted not to breake this sacred bande VVee heere that the sonne of GOD togeather by two pledges declared the fulnesse of lyfe which hee bestoweth vppon his By what lawe hath a mortall man lybertie to pull a sunder those thinges which were ioyned togeather by God Further in that the Lorde dooth purposely commaund al men to drinke of this cuppe whether should this sacriledge banish it from his Church VVee read that he sayde simply of the bread that they shoulde take it VVhye doth he by name commaund all to drinke and Marke saieth expresly that they all dranke but that the faythfull shoulde take heede of anye wicked innouation Yet the Pope was not afrayde of this seuere commaundement but that he durste chaunge and violate the lawe establyshed by the Lorde For hee hath forbydden all the people the vse of the Cuppe And that he might proue that he had reason to rob them of the same hee pretendeth that it is sufficient to haue one kinde beecause the one doth so attend vppon the other that the bloud is ioyned with the fleshe As thogh it were not lawful vnder the same preteÌ„ce to abolish the whol â—acrament because that Christ could likewise make vs partakers of him self without any outward help But these childish cauillations ar no help to his vngodlines for there is not a greater absurdity theÌ„ that the faithful should wyllingly want or should suffer themselues to be depriued of those helpes which the Lorde hath giuen them and therefore nothing canne lesse bee borne with then this vngodlye rentinge of thys mysterye 28. This is my bloud I haue shewed before that when it is saide that the bloud should be shedde for forgiuenes of sinnes that wee are directed by these woordes to the sacrifice of the death of Christe without the memorye whereof the Supper is neuer celebrated rightly Neither can the faithful soules be otherwise satisfied but so farre forth as they hope that God is well pleased with them But vnder the name of many he meaneth not a parte of the world only but al mankinde For he opposeth many to one as if he should haue said that he should be the redeemer not of one man but that he should dye to deliuer manye from the guiltines of the cursse Neither is it to be doubted but that the wil of Christ was speaking to a few to make his doctrine coÌ„mon vnto many Yet it is to be noted withal that in Luke hee speaking to his disciples by name exhorteth all the faithful to apply the shedding of the bloud to their vse Therfore when we come to the holy table we must not only haue this general thought in our mind that the world is redeemed with the bloud of Christ but let euery man think with himself that his own sinnes are washed away Of the new testament Luke and Paule vse an other phrase A newe testamente in bloud the sense yet is one because this couenaunt is sanctified confirmed and made effectual by no other meanes then by the spirituall drinking of his bloud But hereby it is easie to gather how foolishly superstitious the Papistes and such like become when they so greedilye doe snatche at wordes For though they should burst this exposition of the holy Ghost cannot be reiected that the cup should be called bloud because it is a testament in bloud And the same reason is of the bread VVhereof it followeth that it should be called the body because it is a testament in the body There is no cause now why they should striue to haue the simple wordes of Christ beleeued and to shut the eares against forren expositions it is Christ himself that speaketh whom they shal not refuse to be a fitte interpreter of his own word But he declareth plainely that he calleth the bread his body for no other cause but because hee maketh an eternall couenaunt with vs that by his sacrifice once offered wee myghâ— now be feasted and fed spiritually Further here are two thinges worthy to be noted For by the word Testament or Couenaunt wee doe gather that there is a promise included in the holye supper VVhereby their errour is confuted which deny faith to be holpen nourished strengthened and encreased by the sacraments For there is alwaies a mutual relation betweene the couenaunt of God and the faith of men By the epithite 〈◊〉 his wil was to teach that the old figures do now end that they might giue place to the euerlasting and eternal couenaunt There is therefore a direct opposition betweene this mistery and the shadowes of the lawe VVhereby it appeareth how much our estate is better then that of the fathers for that since the sacrifice was offered vppon the crosse wee doe enioy the whole and perfect trueth MAR. 26. VVhen they had sung a Psalme
God Vppon this condition hee became man and came into the world that by the sacrifice of his death he might recoÌ„cile meÌ„ to God the father Therfore y t he might be shewed to be the son of God it was necessarye for him to hang vpon the crosse Now these reprobates do deny the redeemer to be in the place of the son of God except he descending froÌ„ the crosse shuld renounce the coÌ„mandement of the father and reiecting the washing away of sins should cast off the office laid vpon by God But let vs hereby learn to strengthen our faith because that the son of God for the work of our saluation woulde remaine fastened to the crosse vntil that partly with most cruel tormeÌ„ts of the flesh partly with horrible anguishes of the spirite hee should suffer death it self And least it shuld befall to vs to tempt God in like maner as we see these men did let vs suffer God so oft as it shal so seeme good vnto him to hide his power that againe according to his owne pleasure he may execute the same conueniently There appeareth the same wickednes in the other obiection which presently followeth If he be the king of Israel let him now come down from the crosse and we wil beleeue him For it was not meete for theÌ„ to accept of any other king but such a one as was described by the Prophets But Isaiah expresly 53. and Zachariah 9. 9. doe describe Christ to be without forme afflicted condemned accursed broken poore contemned before that he shuld enter into his roial throne Therfore the Iewes do preposterously desire one vnlike to him whome they would acknowledge for a king for so they doe declare that they haue no regard of that king whom God had promised to giue theÌ„ But on the contrary side that our faith may wholly be reposed in Christ let vs seeke for help in his crosse For hee cannot otherwise be accounted for the lawful king of Israel but by perfourming all the partes of a Redeemer And hereby we doe gather howe daungerous a thing it is by wandring after our own deuises to depart froÌ„ the word of God For because that y e Iewes imagined to haue such a king as their wit had deuised theÌ„ they refused Christ crucified because they thought it an absurd thing to beleeue in him but to vs it is the best chief reason of our beleefe beecause that for our cause he willingly submitted himself to the ignominy of the crosse 42. He saued others This vnthankfulnes is not to be excused that they being offended with the present abasing of Christ do make no account of al those miracles which he before had wrought in their sight They do coÌ„fesse that he hadde saued others by what power or by what meanes VVhy do they not at the least in this behalf reuereÌ„ce the manifest work of God But because they do malitiously choake yea as much as lyeth in them they do endeuour to quench the light of God which shone in the miracles they are vnworthy to iudge aright of the infirmity of the crosse Beecause Christe dooth not presently deliuer himself from death they do vpbraid him of weaknes And this is too vsuall amongst all the wicked to measure the power of God by that which is presently seene that whatsoeuer he doth not they think he cannot do and therefore they doe charge him of weaknes so oft as he doth not obey their peruerse desire But lette vs note that Christe when hee easily could did not presently deliuer himself from death but because he would not And why doth he for a time neglect his own sauegard but because he had more regarde of the saluatioÌ„ of vs al Why wold he not deliuer himself but that he might deliuer vs al Therfore we see that those things which do make well to the edificatioÌ„ of our faith the Iewes through their owne malice drew to the maintenance of their vnbeliefe 43. He trusteth in God Sathan hath as I said before this most sharpe dort of temptation while hee faineth that God forgetteth vs because that he doth not helpe vs speedily and in the very point of time For when god waiteth vpon the saluation of his children and doth not only help them in time conuenient but also preuenteth their necessity as the scripture doth euery wher declare he seemeth not to loue theÌ„ whom he helpeth not And so by this logicke he leadeth vs into despaire that we do trust in the loue of God in vaine where his helpe doth not appeare openly And as he prompteth our mindes with this kind of fallacie so he suborneth his ministers which shall argue that God hath no regard of our sauegard but reiecteth vs because hee deferreth his help Therfore it behoueth vs to refuse this argument as faulty that they are not beloued of God whoÌ„ he seemeth to forsake for a time Nay there were nothing more absurd then to tie his loue to euery point of time God promiseth that he will be our deliuerer but if somtime hee shuld seeme to winke in our aduersities the delaye muste be borne with patience VVherfore it is contrary to the nature of faith for them to vrge that aduerb now whom God by the crosse and troubles frameth to patience and stirreth vp to praiers and to call vpon his name when as these are rather testimonies of his fatherlye loue as the Apostle in the Epistle to the Hebrewes 12. 6. declareth And this was especiallye to be seene in Christ though he was the beloued son yet was hee not deliuered from death vntil he had borne the punishmeÌ„t due to vs for by that price were we redeemed to saluation VVherefore the Priests againe do deale peruersly when they doe conclude that he is not the Son because that he supplieth that roum appointed him of his father 44. That same also the theeues cast in his teeth Matthew and Marke by Synecdoche doe attribute that to the theeues which was proper onelye to one of them as it appeareth by Luke Neyther may this speache seeme straunge for the two Euangelistes hadde no other purpose then to declare that Christe was rayled vppon on euerye side so that euen the theeues spared him not nowe when hee was halfe deade Euen as Dauid in the Psalm 22. 7. 8. beewayling his calamities doth thereof â—â—ke occasion to amplifie the greeuousnes of them for that he was made the shame of all men and the contempt of the people And though they doe omitte a history worthy to bee remembred which Luke reporteth of the other theefe yet there is no absurdity in that which they doe say that Christ was derided of all yea euen of the very theeues For it is not spoken of euery perticuler person but of that kind of men Nowe therefore let vs come to Luke LV. 39. And one of the euil doers By this reproach which the Son of God suffered of the theefe great honour is gotten for vs amongst the
of Sathan the glory of God be it neuer so manifest is hidden from them at the least theyr mindes are darkened that seeing they should not see But sith that was a general admonition it should profite vs at this day to let vs know that the sacrifice wherewith we are redeemed was of no lesse moment then if the Sunne had fallen from heauen or that the whole frame of the world had beene ouerthrowne for so we may be brought the more to abhorre our sinnes Further where some doe thinke that this darkening of the sunne was ouer al the quarters of the world I do not thinke it to be likely For though some one wryter or another haue so reprorted yet the hystorie of those times was more renoumed then that so notable a myracle could be concealed of many others who diligently searched and set downe things which were not so worthy of remembrance Further if that the darkenesse had beene generall ouer the whole me◠might the more easily haue forgotten it because it might haue been supposed to be naturall But the woonder was the more straunge that the sunne shining other where Iudea should be ouerwhelmed wyth darkenesse 46. About the ninthe houre Iesus cried Though there appeared more then the force of a man in the crying of Christ yet it is certain that the vehemencie of griefe wrested it out of him And certainly this was the chiefe conflict sharper then all other tormēts because that in hys sorrowes he was not so comforted with the aide and fauour of his father that he thought himself in some sort forsaken For he not only offered his body for the price of our recōciliation with God but in soule he also bore the punishments due to vs and so he rightly became a man ful of sorrowes as Isai. 53. 3. speaketh And truely they are too foolish which passing by this part of the redemption doe onely rest vppon the outward punishmēt of the flesh For to the end that Christ might make satisfaction for vs it was behoueful for him to stand as guilty before the iudgemēt seat of God And there is nothing more horrible then to feele God a iudge whose wrath exceedeth all deaths Therefore when this kinde of temptation is laid vpon Christ as if God being his enemy he should nowe be giuen ouer to destruction he is taken with horror wherin al mortal mē had been swallowed vp a hundred times but he by the maruellous power of the spirite escaped with the victory And he maketh not this complaint dissemblingly or after the maner of a plaier that he was forsaken of his father And where many do pretend that he spake thus according to the opinion of the common people it is but a fonde cauill for the inwarde sorrowe of the minde compelled him forceably and earnestly to breake out into this cry And it was not onely a redemption to serue the eye which he wrought as I sayd euen now but as he had offred himself a pledge for vs his will was to beare in deede the iudgement of God in our place But it seemeth to be absurde that this desperate speach should passe from Christ. The answear is easie though the sence of the flesh beheld destruction yet his faith was fast setled in his heart wherein he behelde God present of whose absence he complaineth VVe sayde other where that the Godhead gaue place to the infirmity of the flesh so farre forth as was mete for our saluation to the end Christ might fulfil all the partes of a redeemer VVe haue also noted the difference betweene the sence of nature and the knowledge of faith wherefore there is no cause to hinder it but that Christ might in minde conceiue an alienation from God so farre as sence did see and withall by faith he held God mercifull vnto him The which doth euidently enough appeare by the two partes of his complaint for before he woulde vtter the temptation he first protesteth that he fleeth to God as to his God so with the shield of faith he valiantly repelled that assault of forsaking which assaulted hym on the other side To be short in this sharpe torment his faith remained safe so he complaining that he was forsaken yet trusted in the helpe of God at hand Further that this speache was woorthy especially to be noted it doth appeare by this that the holy Ghost to the end it might be imprinted in mans memory woulde haue it reported in the Syrian tounge for this is as much as if he shuld bring in Christ rehearsing the same words which he then vttered with his own mouth So much the more is theyr slouth thereby to be condemned as vile who make no more account of Christes so great sorrow dreadful feare then as if they passed lightly by a place But who soeuer considereth that Christe toke vppon him the person of a mediatour of this condition that he might beare our guiltinesse as well in soule as in body will not maruaile that he had to striue with the sorrowes of death as if hee shoulde be cast off from God in hys wrath into a labyrinth of euilles 47. This man calleth Elias They which do refer this to the soldiers who were rude ignorant of the Syrian tongue and not accustomed to the Iewish religion are in my iudgement deceiued for they thinke that the likenesse of the speaches deceiued them But I doe not thinke it any way probable that they slipped of ignorance but rather that it was determined of sette purpose to scorne at Christ and quarellingly to peruert his speach For sathan hath no apter a deuice for the hindrāce of the saluation of the godly then when he driueth them from calling vppon God Therefore so muche as lieth in him hee driueth his ministers to thys to quench our affectiō to praier So he driue the vngodly enemies of christ wickedly to turn his praier into laughter seeking by that shift to spoyle him of his chief weapons And certainly this is a very great temptation when we seme to be so far from preuailing that God rather should lay his name open to reproches then shew himself fauourable to our prayers Therefore this ironicall or doggish barking was as much as if they had denied Christ to haue any thing to do with God that calling vpon Elias he should repose himselfe in another refuge So we see him vexed on euery side that he being ouerwhelmed with desperation might cease from calling vpon God which was to renounce saluation But if at this day as wel the hired slaues of Antichrist as also the varlets which are at home with vs doe wickedly with their quarrelles depraue those things which we haue spoken wel let vs not maruel that the same befall to vs which befel to our head Yet thogh they should transfigure God into Eliah when they haue scorned vs at their pleasure at the length God wil heare our sighes and will shew himself partly a defender of his owne
Centurion said so for that christ hauing cried loud had giuen vp the ghost some interpreters do think that he noted some vnwonted force which remained strong euen vnto death and truely sith the body of Christ was almost without bloud this could not be after y e maner of men y t the streÌ„gth of his sides arteries shuld abide â—o loud a cry Yet I do rather thinke that the CeÌ„turion praised his coÌ„staÌ„t perseuerance in callinge vppon the name of God Thoughe not onely Christes crying induced him to thinke honourably of him but because he saw his great power to agree with the heauenly myracles he vttered this confession But where it is sayde that hee feared God it must not be expounded so as if he shoulde repent throughly it was onely a sodaine vanishing motion as it doeth oft befall that vaine men and suche as are giuen to the world are mooued with the feare of God when he sheweth foorth his fearefull power but because there is not a roote vnder which hath life securitie presently groweth ouer which quencheth that feeling The Centurion therefore was not so chaunged as that he wold yeelde himselfe to serue God the rest of his life but he was only a publisher of the Godhead of Christ for a short time And where Luke reporteth that he only sayde Of a sâ—retiâ— this man was iust is as muche as if he should haue openly declared him to be the Sonne of God as the two other Euangelists doe report For fame had spredde it euery where that Christ was punished because he bore himselfe for the sonne of GOD Now when the Centurion praiseth him to be iust and freeth him from fault he withall confesseth him to be the Sonne of God not that he distinctly vnderstoode howe Christe was begotten of God the father but because he doubted not but that some diuine power was in him and as one conuict by the former testimonies he accouÌ„ted him to be no coÌ„mon person but raised vppe by God As concerning the multitude striking their breastes they pray earnestly for the auoidance of the guiltinesse of that hainous offence because they perceiued that there was a hainous offence committed publikely in that vniust and cruell slaughter But because they proceeded no further their mourning auailed them nothing except that to some it was a beginninge or a preparation of a better repentaunce But because heere is onely described to vs the lamentation which God wreasted out of them for the glorye of hys Sonne lette vs learne by this example that it is little or nothing if any man be afraide at the present power of God vntill the astonishment being appeased the feare of God may rest in a quiet heart 55. And many women were there This was added as I doe interpreat it to let vs vnderstande that when the disciples were slipt away by fleeing hither and thither yet the Lord kept some of their company there to be as witnesses And though Iohn the Apostle departed not from the crosse yet heere is no mention made of him but onely the women are praised which followed Christe euen vnto death for the men fleeing fearefully away their singular pietie towardes their maister appeared the more euidently For it cannot be but that they had a rare and great affection who though they could doe him no seruice yet when he was in his extreemest reproaches they ceased not to haue him in reuerent estimation yet all the men fledde not as we doe gather by Luke for hee sayeth that all his acquaintance stoode a farre off But the Euangelistes doe especially praise the women and that not without cause for they were woorthy to be preferred before the menne And in my iudgement thyâ— secreat comparison doeth greatly reprooue the Apostles I speake of the body of them for because there was one only of them remaining who taryed of whom as I sayd euen now three Euangelists do say nothing But this was very reproachfull to the chosen witnesses to withdrawe themselues from beholding that wherof the saluation of the world depended Therefore when afterwardes they shoulde publish the Gospell the chiefe part of the hystorie was borrowed of the women The which if the prouidence of God had not met with in so wicked a nation they had depriued vs of the knowledge of the redemption But though there seemeth not to be so great authority in women yet if we doe consider with what power of the spirite they were strengthened against that temptation there shall be no cause why our faith shoulde wauer which resteth vppon God the true authour of the testimonie In the meane while lette vs note that it came to passe by the wonderfull goodnesse of God that the Gospell of the sacrifice of satisfaction whereby God was reconciled to vs came vnto vs. For in that coÌ„mon falling away of them who should haue gon before others God encouraged some of the meanest of the flock who casting off feare should become witnesses to vs of that hystorie without the beliefe whereof we could not be saued But of those women somewhat shall presently be spoken againe For thys present lette it suffice to note this one thing by the way they were brought from their countrey with a desire to learne that they might daily heare Christ teach they neither spared labour nor richesse so that they myght enioy the doctrine of saluation Math. 27. Marke 15. Luke 23. 57. And when the euen was come there came a rich man of Arimathea named Ioseph who had also himselfe been Iesus disciple 58. He went to Pilate and asked the body of Iesus Then Pilate commanded the body to be deliuered 59. So Ioseph toke the body wrapped it in a cleane linnen cloth 60. And put it in his new tombe which he had heuen out in a rock and rolled a great stone to the doore of the sepulchre and departed 61. And there was Mary Magdalen the other Mary sittiÌ„g ouer agaiÌ„st y e dore of y e sepulcre 42. And nowe when nighte was come because it was the daye of the preparation that is before the Sabbath 43. Ioseph of Arimathea an honourable counsellour whiche also looked for the kingdome of God came and went in boldlye vnto Pilate and asked the bodye of Iesus 44. And Pilate marueiled if he were already dead and called vnto him the Centurion and asked of him whether he had been any while dead 45. And when he knew the truth of the Centurion hee gaue the body to Ioseph 46. VVho bought a linnen cloth and tooke him downe and wrapped him in the linnen cloth and layed him in a tombe that was hewen out of a rocke and rolled a stone to the doore of the sepulchre 47. And Mary Magdalene and Mary Ioses mother behelde where he should be laid 50. And beholde there was a manne named Ioseph which was a counsellour a good manne and a iust 51. Hee did not consent to the counsell and deede of them which was of Arimathea a
with the faith of the Gospell that we might know that therein is engraued the marke of our saluation for if it auailed not to testifie the grace of God Christ had vnproperly sayd that they should be saued which should beleeue and be baptised Though it must also be noted that it is not so necessarily required to saluation that all they should of necessity pearish which should not obtaine the same For it is not ioyned here to faith as halfe the cause of saluation but as a testimony I do graunt that this necessity is laid vpon men that they should not neglect the signe of the grace of God but though God for their infirmitye vseth such helps I deny his grace to be tied vnto them In this maner we may say that it is not simply necessary but onely in respecte of our obedience In the second part where Christ condemneth them which doe not beleeue he meaneth the rebellious who while they do refuse saluation offered doe draw vpon themselues a more grieuous punishment and they are not now onely ensnared in the common destruction of mankinde but they do sustaine the fault of their owne ingratitude 17. These tokens shall follow them which beleue As the Lord had by myracles confirmed the faith of his Gospell so long as hee was conuersant in the world so nowe he causeth the same to flourish in the time to come least the disciples shuld thinke y t the same were tied to his corporall presence For it was to great purpose that the diuine power of Christ shuld flourish amongst the faithfull that it might manifestly appeare that he was risen from the dead wherby his doctrine might remain continue and his name should be immortall Further where he furnisheth the faithfull with this gift it must not be drawn to all For we know that the giftes were diuersly disposed that the power of myracles shoulde be but in the hands of some But because that which was giuen to a few was common to the whole church and the signes which one wrought auailed for the coÌ„firmation of all Christ doth rightly name the beleuers generally The meaning therfore is that the faithful shuld be ministers of the same power he had ben wonderful before in Christ that in his absence the seale of the gospel might be y e more sure as in Iohn 14. 12. he promiseth that they shal doe the same greater things And for the setting forth of the glory deity of Christ it was sufficient that some few of the beleeuers were furnished with this power And though Christ doeth not expresse whether he wold that this gift shuld be but for a time or remaine for euer in his church Yet it is more probable that these myracles were promised but for a time for the setting forth of the gospel which was newe as yet obscure And it may be that for the fault of vnthankfulnes the world was depriued of this honor yet I do think that this was the properend of myracles that the doctrine of the gospel should at the beginning waÌ„t no approbation And we do certainly see that the vse of them ceased not long after or at the least the examples of them were so rare that it may be gathered that they were not like common to all ages Yet either the preposterous couetousnes or ambition of them which followed after so wrought least they shuld be without myracles altogither that they fained vain myracles for themselues And by this meanes there was a gate opened to sathans falsehodes that not only false sleights shuld succeede in the place of truthe but that vnder pretence of signes the simple might be led away from the right faith And certainly it was meete that curious men who not content with a lawful allowance but seking after newe myracles should be deluded by such deceits This is the reason why Christ otherwhere foretold that the kingdom of antichrist should be ful of lying signs Mat. 24. 24. that Paul testifieth the same 2. The. 2. 9. VVherefore that myracles may rightly confirme our faith let our mindes containe themselues in that sobriety wherof I spake whereof it also followeth that it is a foolish quarrell of theirs which do obiect that our doctrine wanteth myracles As if that it were not the same whych Christ hath most sufficiently sealed heeretofore But in this argument I am the shorter because that I haue entreated of it already more fully in sundry places MAT. 20. Teaâ—â—iâ—g them to obserue By these wordes as I said before Christ sending foorth his disciples doth declare that he doth not wholely resigne vnto them those things which appertained to him as if that he wold leaue off to be the master of his church For he dismisseth the apostles with this exception that they shoulde not thrust foorth their owne deuises but that they shoulde purely and faithfully dispence from hand as they say to hand that which he commanded And I wish that the Pope would submit the power which he chalengeth to himself to this rule For we shuld easily suffer him to be Peter or Pauls successor so that he would not raigne tyrannically ouer soules But sith he reiecting the gouernment of Christ defileth the church with his owne filthy trifles it doeth heereby appeare sufficiently howe farre he falleth from the Apostolicall function In summe let vs learne that by these woordes they are made doctours of the Church not which doe vtter what soeuer they shal thinke good but which shall also themselues depend vpon the mouth of this one maister that they may procure disciples to him and not vnto themselues Beholde I am with you Because Christ did lay a charge vpon the Apostles which they could not discharge vsing onely the power of man he doth comfort them with the hope of his helpe from heauen For before that he promiseth to be present with them he sayeth first that he is kinge of heauen and of earth who with his hand power gouerneth all things Therefore this pronowne I must be red as a word of great force as if he had sayd if the Apostles would throughly doe their duety they must not looke what they can doe themselues but they must depende vppon his inuincible power vnder whose directions they do goe to warre But the maner of his presence which the Lorde promiseth to his must spiritually be vnderstoode for it is not needefull that he shoulde descende from heauen to helpe vs sith by the grace of his spirite as with a hande stretched out from heauen he may helpe vs. For he which in respecte of his body is a great way distant from vs doeth not onely spreade the efficacie of his spirite throughe the whole worlde but doeth also verely dwell in vs. Furthermore it is to be noted that this was not spoken to the Apostles only for the Lorde promiseth his helpe not to that age only but vnto the ende of the worlde Therefore it is as muche as if hee
hauing deuided the partes amongst them hee might make one perfect body Nowe it is our dutie so to linke and knit together the foure that wee suffer our selues to bee taught as it were with one mouth of them all together VVhereas they haue placed Iohn the fourth in order in this they had respect to the time wherein hee writ but the contrary order is more profitable in reading that beeing afterwarde aboute to reade in Matthewe that Christe was giuen vs of the father we may first learne out of Iohn to what end he was reuealed ¶ The holy Gospel of Iesus Christe according to Iohn 1_IN the beginning was the word and the word was with God and that woorde was God 2. The same was in the beginning with God 3. All thinges were made by it and without it was made nothing which was made 4. In it was life and the life was the light of men 5. And the light shineth in the darknesse and the darkenesse comprehended it not The Commentarie of John Caluine 1 IN the beginning was the worde In this exordium hee sheweth the eternal Diuinitie of Christe to the ende wee may knowe that hee was eternall God who was made manifest in the fleshe Furthermore this is the drifte thereof that it was requisite that mankinde shoulde bee restored by the sonne of GOD seeing that by his power all things were created sithence it is hee alone who doth breath life and strength into all creatures that they may remaine in their state and especially seeing hee hath shewed in man a most manifest token as well of his power as of his grace so that euen after the fall of Adam hee ceased not to bee liberall and bountifull towarde his posteritie And this doctrine is very needefull to bee knowen for seeing that wee muste not seeke for health and life without God howe shoulde our faith leane and rest vpon Christe vnlesse wee were fully persuaded of that whiche Christe teacheth in this place Therefore the Euangeliste teacheth in these woordes that wee doe not depart from the only and eternall GOD when as wee beleeue in Christe Secondly that through his benefite life is nowe restored to the dead who hauing his nature as yet perfect was the fountaine and cause of life It seemeth to mee that this was the only reason that moued him to call the son of god the word because hee is first of all the eternall wisdome and will of God secondly the expresse image of his counsell For as the speech is called the marke or printe of the minde in men so is this also not vnfitly applyed vnto God to say that he maketh himselfe knowen vnto vs by his worde The other significations of this worde Logos are not so fit for this purpose Logos doth signifie amongest the Grecians both a definition a reason and an account but I will not subtilly play the Philosopher aboue the capacitie of my faith And we see that the spirite of God is so farre from allowing suche subtiltie that applying himselfe vnto our weakenesse in keeping silence hee cryeth howe soberly wee ought to bee wise in suche hidden mysteries Furthermore as God did reueale himselfe in creating the worlde by this word so he had the same laid vp in himselfe before so that there is a double relation the former vnto God the latter vnto men Seruetus the proudest knaue which Spayne euer brought foorth feigneth that this eternall worde did then take his beginning when he was reuealed in the creation of the worlde As if it were not before such time as the power thereof was knowen in the external worke The Euangelist teacheth a farre other thing in this place for he doth not assigne any beginning of time to the worde but in that he saith it was from the beginning he goeth beyond all ages And I am not ignorant what this dog barketh and what the Arrians did somtimes cauill namely that God did in the beginning create heauen earth which notwithstanding are not eternal because this word beginning doth rather respect the order then betoken the eternitie But the Euangelist preuenteth this shift when hee saith that it was with God If the worde began to bee from time it must needes bee that they must finde some course of times in God And truely Iohn did intende by this particle by name to distinguish the word from all things which are created For many thinges might come into the mindes of men where that worde should be how he should shew foorth his force of what nature he was how he could be knowen Therfore he saith that we must not cleeue to the world things which are created because it was alwayes ioyned to God before the worlde was Nowe wheras some do wrest the word beginning vnto the beginning of the heauen the earth doe they not make Christ subiect to the common order of the worlde from which he is statly exempted in this place Wherein they doe most cruell iniurie not onely to the sonne of God but also to his euerlasting father whom they spoile of his wisdome If it be an haynous offence to imagine God without his wisdome we must confes that we must no where els seeke for the beginning of the word saue only in the eternal wisdome of God Seruetus obiecteth that the word cannot bee comprehended before such time as Moses bringeth in god speaking as if he were not in god because hee was not openly known that is as if he were not within vntill such time as he began to come out But the EuaÌ„gelist cutteth off al occasioÌ„ of such mad dotings wheÌ„ he affirmeth without exceptioÌ„ that the word was with God for he doth manifestly recall vs froÌ„ al momeÌ„ts of time They which gather y e perpetual statâ— out of the Preterimperfectense of the Verb they leane to a weake reasoÌ„ The word was say they doth more expresse the continuall course then if Iohn shoulde haue saide hath beene But they must reason more strongly in such waightie matters And that one thing which I brought ought to suffice vs that the EuaÌ„gelist sendeth vs into the eternal secret places of god that wee may knowe that the worde was as it were hidden there before such time as it did reueale it selfe in the externall framing of the world Therfore Augustine saith very well that this beginning which is mentioned in this place is without all beginning For although the father is before his wisedome in order yet they spoyle him of his glory whosoeuer doe imagine any moment of time wherein he was before his wisdome And this is the eternall generation which lay hid in GOD long time before the creation of the worlde that I may so speak which was many yeres obscurely shadowed to the fathers vnder the lawe and was at length more fully reuealed in the flesh I marueile what moued the Latinists to traâ—â—ate Logon verbum For they should rather haue transsated it so if so be it had bene rhema
but a little auaile to knowe who Christe is vnlesse this second thing shoulde be added thereunto what a one he will be toward vs and to what ende hee was sent of his father Heereby it commeth to passe that the Papistes haue only a shadowed Christ because they had a care to apprehende the bare Essenceâ— yet neglected they his kingdom which coÌ„sisteth in the power of sauing Furthermore in that Nathanael sayth that he is the king of Israel whose kingdome notwithstanding reacheth vnto the farthest partes of the worlde it is a confussion limited according to the measure of his faith for hee was not come so farre as to knowe that hee was appointed the king of all the worlde or rather that the children of Abraham shoulde be gathered together out of all places that all the whole worlde might be the Israel of God VVe to whom the largenesse of the kingdome of Christe is reuealed must leape ouer these straites In the meane season let vs exercise our faith by the hearing of the woorde according as did Nathanael let vs establish the same by all meanes possible and let it not remaine buried but let it breake forth 50 Iesus answered He doth not reprehend Nathanael as though hee had been too credulous but rather approuing his faith with his voyce hee promiseth vnto him and the rest greater arguments of confirmation Moreouer this was a speciall thing for one man to be seene vnder a fig tree of Christ who was absent and far from that place but nowe hee bringeth a proofe which should be common vnto all men and therfore 〈◊〉 turneth his talke as it were abruptly from one man vnto all 51 Yee shall see saith hee heauen open c. In my iudgement they errâ— greatly who enquire curiously after the time and place when and where Nathanael and the rest saw heauen open For he doth rather note a certaine continuall thing which should alwaies be extant in his kingdome â—â—â—â—esse that the Angels did somtimes appere vnto the Disciples which doe not appeare at this day I confesse that there was another maner of manifestation of the celestiall glory when Christ ascended into heauen then is now manifest vnto vs. But if we do well weigh that which was then done it is continually of force for whereas the kingdome of God was shut against vs before it was truely opened in Christ Heereof was there a visible figure shewed aswell to Stephen and the three disciples in the mount as vnto the other disciples in the asceâ—tioÌ„ of Christ But all the signes whereby God sheweth himself to be present with vs doe appertaine vnto the opening of heauen most of all when hee maketh vs partakers of himselfe vnto life The other meÌ„ber coÌ„cerning the Angels followeth They are saide to ascende and descende that they may be ministers of Gods liberalitie towarde vs. Therefore in this maner of phrase is set foorth the mutuall communication that is betweene God and men And we must thanke Christe for this benefite because without him the angels are rather our vtter enemies then our familiars those that are desirous to helpe vs. They are said to ascend descend vpon him not that they minister to him alone but because in respect of him and his honor they are carefull for the whole bodie of the church And I doe not doubt but that he alludeth vnto the ladder whiche was shewed vnto the Patriarche Iacob in sleep for that is truely perfoâ—rmed in Christe whiche that vision dyd shadowe Finally the summe of this place is seeing that all men were aliants from the kingdome of God the gate of heauen is set open vnto vs now that we may be Citizens with the Saintes and companions with the Angels and that they who are appointed keepers of our saluation doe come downe from blessed rest to helpe our miseries Chap. 2. 1 ANd the third day was there a marriage in Cana of Galilee and the mother of Iesus was there 2 And Iesus and his disciples were also called vnto the marriage 3 And when the wine had failed the mother of Iesus saith vnto him they haue no wine 4 Iesus saith vnto her woman what hast thou to doe with mee mine houre is not yee come 5 His mother saith vnto the ministers doe that which hee shall say vnto you 6 And there were there sixe water pots of stone set according to the purification of the Iewes containing euery one about two or three firkins 7 Iesus saith vnto them fill the water pots with water And they filled them vp to 〈◊〉 8 And he saith vnto them drawe now and carry to the gouernour of the feast And they bare 9 And when the gouernour of the feast had tasted the water that was made wine and hee knewe not whence it was but the ministers knewe that had drawen the water the gouernour of the feast calleth the bridegrome 10 And he saith vnto him euery man at the first setteth foorth good wine and when they are drunken then that which is worse but thou hast kept the good wine tyll 〈◊〉 11 This beginning of myracles did Iesus in Cana of Galilee and he shewed his glory and his disciples beleeued on him 1 There was a marriage in Cana of Galilee Seeing that this historie containeth the first myracle that Iesus did we must giue greate heede vnto it euen for this cause and for this one things sake must we wel consider thereupon Although as we shall see afterwarde there bee other causes which set foorth the same vnto vs. But the manifolde commoditie shall more plainely appeare in processe The Euangelist first nameth the place Cana of Galilee not that which was situate towarde Sarepta betweene Tyre and Sydon and was called the greater in comparison of this other which some doe place in the inheritance of the tribe of Zabulon other some doe assigne it vnto the tribe of Aser For â—erome doth testifie that euen in his time there stoode there a little towne of that name It is to bee thought that it was neere to the Citie Nazareth seeing that the mother of Iesus came thyther to the marriage It shall appeare out of the fourth Chapter that it was but a dayes iourney from Capernaum And also the nighnes of the Citie Bethsaida may be gathered theÌ„ce in that the Euangelist saith that after that Christe had been three dayes in those borders there was a marriage in Cana. It may be also that there was a thirde not farre from Hierusalem and yet without Galilee but because I am not certaine heereof I leaue it And the mother of Iesus It is to be thought that it was some of Iesus his kinsfolke that was maried For Iesus is here made his mothers companion VVhereas his disciples are called also it may be thence gathered how simplie and thriftilie hee liued because he liued together with them But this may seeme an absurd thing that a man beeing not very rich as may appeare by the want of
what is reuealed vnto him of god least any man passe the bounds of his faith finally let no man speake any thing but that which he hath heard of the Lord. Furthermore we must note that Christ doth in this place confirme his doctrine with an oath that it may be of greater authoritie with vs. Yee receiue not our testimonie This is added to the ende the Gospel may loose no iote of credite through the vnthākfulnesse of men For because the truth of God is beleeued but of a fewe and is reiected euery where of the worlde it is to be deliuered from contempt let not therfore the maiestie thereof bee lesse regarded because the whole worlde almoste doth proudly despice the same and doth obscure it with their impietie And although the meaning of these wordes be simple and one yet may we gather a double doctrine out of this place the first that we doe not set light by the Gospel if it haue but a few disciples vpon earth As if Christ should say although you receiue not my doctrine neuertheles it remaineth certaine and sure because the incredulitie of men shall neuer bring to passe but that God shall continue true for euer The other that they shall not escape scotfree who at this day doe discredit the Gospel seeing that it is the holy veritie of God VVe must bee armed with this shielde that we may goe forward in the obedience of the Gospel against the stubbornnesse of men VVe must holde this ground that our faith be grounded in God But seeing that wee haue God our authour as though we were extolled aboue the heauens we must rather careleslie treade vnderfoote or behold a farre off the whole worlde then that the infidelitie of certaine shoulde trouble vs. VVhereas Christ complaineth that his testimonie is not receiued we gather therby that this was as a fatal thing for the word of god throughout al ages that it was beleeued but of a fewe For these wordes yee receiue not doe belong vnto the greater number and almost vnto the whole body of the people VVherfore there is no cause why the small number of the godly and faithfull shoulde discourage vs. 12 If I haue tolde you earthly thinges Christ concludeth that it was to bee imputed to Nicodemus and such like if they doe not profite in the doctrine of the Gospel For he saith it is of it selfe sufficient and apt to instruct all men seeing that it descendeth vnto the earth that it may lift vs vp to heauen This is too auncient a vice that men desire to be taught subtillie and wittily Hereby it commeth to passe that many men doe so greatly delight in deepe and hidden speculations And hereby it commeth to passe that most men doe lesse esteeme the Gospell because they cannot finde therein loftie speech to fill their eares with all Therefore they do not vouchsafe to occupie thēselues in the studie of common and base doctrine But this is intollerable wickednesse that we doe giue lesse honour vnto God when he speaketh for this cause because he doth abase himselfe vnto our rudenesse Therefore whereas GOD doeth speak vnto vs grosly and in a common stile in the scripture let vs know that he doth it for our sake VVhosoeuer doth boast that he is offended with such humilitie or maketh it a cloake to couer his vnwillingnesse to submit himselfe vnto the worde of God he lyeth For he that cannot aforde to embrace God when he is nigh vnto him he will much lesse flie vnto him aboue the cloudes Some doe expound earthly thinges to bee the rudiments or first principles of the spirituall doctrine For the deniall of our selues is a certaine first exercise of godlines But I am rather of their minde who referre this vnto the manner of teaching For albeit all Christ his sermō was heauenly yet he spake so familiarly that his speech it selfe might seeme after a sort earthly Furthermore these woordes must not be restrained vnto the Sermon only For in this place the vsual maner of teaching which Christ kept that is common simplicitie or plainesse and the pompe and gorgeousnesse whereunto ambitious men are too greedily addicted are compared together 13 And no man ascendeth into heauen but he that descended from heauen the sonne of man who is in heauen 14 And as Moses lifted vp the Serpent in the wildernesse so must the sonne of man be lifted vp 15 That euerie one that beleeueth in him may not perishe but haue euerlastinge life 16 For God so loued the worlde that he gaue his onely begotten sonne to the end that euery one which beleeueth in him may not perish but haue eternall life 17 For God sent not his sonne into the worlde to condemne the worlde but that thorow him the world might be saued 18 He that beleeueth in him is not condemned and he that beleeueth not is condemned alreadies because he hath not beleeued in the name of the only begotten sonne of god 13 No man ascendeth into heauen He exhorteth Nicodemus againe not to trust to himselfe and his owne wit for he saith that no mortall man can pearce into the heauens by his owne industrie vnlesse he haue the sonne of God to be his guide For by ascending into heauen is meant the pure knowledge of the mysteries of God and the light of the spirituall knowledge For Christ teacheth the same thing in this place which Paule doth when he saith that the naturall man doth not vnderstande the things of God Therefore he driueth away all the quicknes of mans wit from diuine matters because it is farre inferiour vnto God And we must diligently marke the wordes that Christ alone who is heauenly doth ascend into heauen and that the entrance is shut against al other In the former member he doth humble vs when hee excludeth all the whole world out of heauen Paule commandeth all those to be foolish in their owne conceite whosoeuer desire to be wise vnto god there is nothing that we can worse away with Therefore we must note the sentence that all our senses do faint quaile when we come vnto god But after that Christe hath shut heauen against vs he offereth a remedie that is readie when he addeth that that is giuen vnto the sonne of man which is denied vnto all other For he doth not ascend into heauē for his owne sake onely but that he may be our guide directer And for this he called himselfe the sonne of man that we may not doubt but that we shall enter in as well as he who tooke vpon him our fleshe for this cause that he might make vs partakers of all good thinges Therefore seeing that he alone is of his fathers counsell he imparteth vnto vs those secrets which wold otherwise be vnknowē to vs. Notwithstāding this seemeth to be an absurde thing that he saith that the sonne of man is in heauen at such time as he dwelleth vpon the earth If you answere that that
vs vntill suche time as our sinnes are purged in respect whereof he is worthily angrie with vs So that the blood of Christ must come betweene to reconcile vs vnto God before such time as we can feele his fatherly good wil. And as wee heare in the former place that God did giue his sonne to die for vs because he loued vs so it foloweth straightway after that Christ alone is he in whom we ought properly to fixe our faith He hath giuen his only begotten sonne that whosoeuer shall beleeue in him may not perish This I say is y e right beholding of faith to set Christ before it in whom it may beholde the breast of God powred out into loue this is the firme and sounde shoare to leane vnto the death of Christ as the only pledge This worde only begotten hath in it great force to set foorth vnto vs the vehemency of Gods loue toward vs. For because men are not easily persuaded y t God doth loue theÌ„ to the end he might take away all doubtfulnes hee setteth downe in plaine words y t God did loue vs so dearely that he spared nor his only son for our sake Therfore seing that god hath declared his loue toward vs sufficieÌ„tly whosoeuer is not coÌ„tented with this testimonie but doth as yet doubt he doth Christ no small iniurie as if some one of the common sorte were deliuered vp to death But rather we must thus thinke with our selues that looke howe great account God doth make of his sonne so precious was our saluation vnto him the price whereof he would haue the death of his onely begotten sonne himselfe to bee Christe is called by this name by good right because he is the onely sonne by nature who doth make vs partakers of this honour by adoption then when we are ingrafted into his bodie Hee that beleeueth in him may not perishe This is a singuler commendation of faith that it deliuereth vs from eternal destruction For his meaning was plainely to expresse that although we seeme to be borne vnto death yet is there certaine deliuerance offered in the faith of Christe so that death which doth otherwise hang ouer our heads is no whit to bee feared And he added also the vniuersall note both that hee may inuite all men in generall vnto the participation of life and also that hee may cut off all excuse from the vnbeleeuers To the same ende tendeth the worde worlde which hee vsed before For although there shal nothing be founde in the worlde that is worthie of Gods fauour yet he sheweth that he is fauourable vnto the whole worlde when hee calleth all men without exception vnto the faith of Christ which is nothing els but the entrance into life But yet let vs remember that life is promised vnto all those who shall beleeue in Christe so commonly that yet faith is not common vnto all men For Christe lyeth open vnto all men yet god doth onely open the eyes of the elect that they may seeke him by faith Furthermore herein appeareth the wonderfull effect of faith because we doe thereby receiue Christe as he is giuen vs of the father namely that he may make vs heires of eternall life being deliuered from the giltinesse of eternall death because he hath purged our sinnes by the sacrifice of his death least any thing should hinder God froÌ„ taking vs for his children Therefore seeing that faith doth imbrace Christe with the efficacie of his death fruit of his resurrectioÌ„ it is no maruell if we do also thereby enioy the life of Christe yet it doth not appeare sufficiently as yet why and how faith doth make vs partakers of life whether it bee because Christe doth regenerate vs by his spirite that the righteousnesse of God may liue and be of force in vs or whether it be because beeyng purged by his blood from sinnes we are iudged iust before god through free pardon Truely it is certaine that these two are alwayes ioyned together but because we intreate in this place of the certaintie of saluation wee must especially note this reason that we do liue for this cause because God doth loue vs freely in not imputing vnto vs our sinnes Therefore the sacrifice is mentioned by name whereby togeather with sinnes death and the curse are abolished I haue alreadie declared the drift of these two members namely that wee may know that wee recouer life in Christe whereof wee are depriued in our selues For in this miserable estate of mankinde redemption is before saluation in order 17 For he sent not This is the confirmation of the sentence next going before because God sent not his sonne hyther vnto vs in vaine But he came not to destroy Therfore it followeth that it is the proper office of God to giue saluation through him vnto all those that beleeue Now there is no cause why any man shoulde doubt or be carefull howe to escape death seeing that we vnderstande that this is Gods purpose that Christe shoulde deliuer vs from the same This worde worlde is repeated againe to the ende no man may thinke that he is excluded if so bee it he holde the way of faith To iudge is taken in this place as in manie other places for to condemne And wheras he saith y t he came not to coÌ„deÌ„ne the worlde he setteth downe therein the proper ende of his comming For what neede had Christe to come to destroy vs who were vtterly perished Therefore we must consider no other thing in Christ but that God meant to helpe vs for his infinite goodnesse sake that he might saue vs beeing lost And so often as our sinnes do testifie against vs so often as Satan doth pricke vs forward to despayre wee must holde vp this buckler that God woulde not haue vs to perish euerlastingly because he hath ordeined his sonne to bee the sauiour of the worlde And whereas Christe in another place saith that he came to iudgement in that hee is called a stone of stumblyng whereas hee is saide to be the fall of many that is an accidentall thing or that I may so speake a thyng that commeth by chaunce For they that refuse the grace that is offered in him are worthie to finde hym a Iudge and reuenger of such wicked â—ilthie contempt VVhereof there appeareth a most euident token in the Gospel for whereas it is properly the power of God vnto saluation vnto all that beleeue the vnthankfulnesse of many causeth it to turne to their destruction Paule expresseth both verie well when he boasteth that he hath in readinesse the vengeance wherewith hee will punishe all the aduersaries of his doctrine after that the obedience of the godly shall bee fulfilled For it is as much as if hee shoulde say that the Gospel is appointed chiefly and principally vnto the faithfull to bee vnto them for saluation but that afterwarde it shall turne to the destruction of the vnbeleeuers who contemning the grace of Christ
the Hebrewes 12. 25. comparing the law and the gospell together saith Seeing that they escaped not free who despised him that spake vpon earth take heede that yee despise him not which is from heauen Therefore Christe will be acknowledged in his ministers but so that hee remayne Lorde alone and that they be contented with the degree of seruaunts especially when the matter commeth once to a comparison he will be so distinguished that he may be chiefe 32 And that which hee heard and saw Iohn goeth forward in his office For to the ende that he may make readie disciples for Christe hee commendeth his doctrine for the certaintie thereof that he vttereth nothing but that which he receiued of his father Seeing and hearing are set against all manner doubtfull opinion vaine rumors and all manner of inuentions For he giueth them to vnderstande that he taught nothing but that which he knewe well But some man will say that he deserueth small credite who hath nothing but that which he hath hearde I aunswere that he meaneth by this worde that Christe was taught of his father so that he bringeth nothing but that which is diuine as it was reuealed vnto him by GOD. And that agreeth with all the person of Christe forasmuch as he was sent into the worlde of his father to be an interpreter and Embassadour Afterwarde hee reprehendeth the vnthankefulnes of the worlde which refused so certaine and faithfull a witnesse so wickedly and haynously And also hee remoueth a stumblyng blocke which might turne away many frō the faith hinder the course of many For as we are wont too muche to depende vppon the iudgement of men many do esteeme the Gospel according to the contempt of the world at least whē they see it euery where reiected being preuented with this preiudice they are more loth and slow to beleeue Therefore so often as we see such waywardnes of the worlde yet let this admonition kepe vs in the constant obedience of the same that it is the truth which came from God VVhen hee saith that no man receiueth it his meaning is that there are very few and almost none that are faithfull if they be compared vnto the huge multitude of the wicked 33 And hee that receiued his testimonie Heere he exhorteth and incourageth the godly to imbrace the doctrine of the Gospel without feare As if he shoulde say that there is no cause why they should bee ashamed of their smalenesse of number sithence they haue God to be the authour of their faith who alone is aboundantly sufficient for vs like vnto all Therefore although the whole worlde doth discredit the gospel yet this ought not to keepe backe the godly from subscribing vnto GOD. They haue also that wherin they may quiet and pacifie thēselues when as they know that to beleeue the gospell is nothing els then to subscribe vnto the Oracles of God In the meane while we gather that this is the propertie of faith to leane vnto God and to be established in his word For there can be no subscription vnlesse God doe speake first By which doctrine faith is not only distinguished frō all mans inuentions but also from an vncertaine and doubtfull opinion For it must be answereable vnto the truth of God which is exempted from all doubting Therefore as God cannot lye so it is an absurd thing for the faith to wauer Being armed with this defence we shall continue victorers continually with what engins soeuer Satan do goe about to trouble and shake vs. Out of this place also are we taught howe acceptable a sacrifice faith is before God For as he maketh most account of his truth so we cannot do him any greater worship then whilest that by our faith we professe that he is true then doe we giue him his due honour So men cannot do him any greater iniurie then when they doe not beleeue the gospell For hee cannot be spoyled of his truth but that all his glory and maiestie must be abolished And his truth is after a sort shut vp in the gospel and hee will haue the same knowen there VVherefore the vnbeleeuers leaue nothing for God so much as in them lyeth not that their impietie doth any whit impayre the credit of God but that as much as in them lyeth they reproue and accuse him of vanitie Vnlesse we be more then stony this so excellent a title wherewith faith is adorned ought to kindle in our mindes the most feruent desire of the same For what great honour is this whereunto God doth vouchsafe to extol miserable wretches that they who are by nature nothing els but lying and vanitie should be accounted meete to approoue with their subscription the holy trueth of God 34 For whom God sent Hee confirmeth the sentence next going before For he sheweth that we haue truly to deale with God when as we receiue the doctrine of Christe for Christe came from none other saue only from his heauenly father Therefore it is God alone that speaketh by him And truly we giue lesse honour vnto the doctrine of Christ thē we ought if we doubt to acknowledge it to be diuine Not by measure This place is expounded two maner of wayes for some doe extende it vnto the common dispensation that God who is the fountaine of all good thinges which can neuer be drawen drie is not emptied when he powreth out his gifts vpon men aboundantly They which take water out of any vessell to distribute it doe at length come vnto the bottome but we need not to feare any such thing in God for the aboundance of his giftes shall neuer be so large but that he can exceede the same whensoeuer he will with newe liberalitie This exposition seemeth to haue some colour because the sentence is indefinite yet do I rather follow Augustine who doth interprete this to bee spoken of Christe Neither ought this to be any let that there is as yet no mention made of Christ in this member seeing that the last member doth take away all doubtfulnesse where that is restrained vnto Christ which might seeme to be spoken generally of manie For without doubt these wordes are added expositiuely that the father hath giuen the sonne all things into his hand because he loueth him Therefore they are to be read in one text And the worde of the presentence doth signifie a continuall act For although he was once endowed with the spirite according to the chiefest perfection and yet notwithstanding he floweth continually as out of a fountaine farre and wide hee is therefore not vnfitly saide euen now also to receiue of the father But and if any man had rather expound it simplie the alteration of the tence is not straunge in such verbes Now the sense is manifest that the spirite was not giuen Christe by measure as if the facultie and store of that grace wherein he excelleth were limitted by some measure as Paul teacheth 1. Cor. 12. 7. and Eph. 4. 7.
that wee may giue eare vnto this doctrine As though the truth of Christe ought to be so vile and base in our eyes vnlesse it bee vnderpropped by some other thing But although God should ouerwhelme them with an huge heape of wondâ—rs yee doe they lie when they say that they will beleeue there should some outward wondering arise but they woulde take neuer a whit the more heed vnto doctrine 49 Lorde come downe Seeing that going forward in his suite he doth at length obteine that which he would we may gather that he was not therefore reprehended of Christ as if he woulde vtterly haue reiected him and refuse his prayers but that he did it rather to this ende that he might reforme that vice which did stoppe him from comming to true faith And we must remember that which I said before that this common reprehension of all the people was greater then the peculier reprehension of one man So that which is preposterous or superfluous in our petitions must needes be amended or cut off by this meanes that hurtfull lettes may be taken away Furthermore where as courtears are wont commonly to bee daintie and proude and will not willingly be hardly dealt with we must note that this man being humbled with his owne necessitie and feare least he should be depriued of his sonne was neither angrie neither did he repine when he was entertained somewhat vncourteously by Christ but passed ouer that chiding with modest silence VVe haue experience of the same euen in our selues for our daintinesse is wonderfull our vnpaciencie and churlishnesse is straunge vntill suche time as beeing brought vnder by aduersitie wee bee compelled to lay away our pride loftie lookes 50 Thy sonne liueth Here appeareth first of all the singuler courtesie of Christ and his fauourablenes in that he pardoneth the ignorance rudenesse of the man and extendeth his power farther then hee hoped for He desired that Christe by his comming woulde heale his sonne He thought that being sicke he might be cured of the disease But he was persuaded that being dead he coulde not be raised vp againe therefore he requesteth him to make hast least death should preuent him Therfore seeing that Christ pardoneth both these faultes we may hereby gather how greatly he esteemeth eueÌ„ a sleÌ„der faith This also is worthy the noting that Christ not obeying his desire doth graunt him farre more theÌ„ he desired For he hath a testimonie of the present health of his son So our heauenly father in not graunting ofteÌ„times our petitions as touching the circumstances doth worke to helpe vs by such meanes as we looked not for that we may learne to appoint him nothing VVhen hee saith that his sonne liueth his meaning is that he was deliuered from daÌ„ger of death The man beleeued his wordes Because he came furnished with this persuasion that Christe was a Prophete of God therefore was hee so readie to beleeue so that he did by and by snatch at one worde and hauing caught it he did lay it vp deepely in his mind And although he did not thinke so honourably of the power of Christ as he ought yet the shorte promise did worke in his minde a newe hope of a sodaine so that hee did surely thinke that the life of his sonne was included in the woorde of Christe And with such readinesse ought we to receiue the woorde of God but it is farre from hauing such present effect alwayes in the hearers For who is he that can profite so much by hearing many Sermons as did this man beeing almost half profane hauing but heard one worde VVherefore wee must be more diligent to stirre vppe our sluggishnesse and must first of all pray vnto the Lorde that he wil so stirre vp our heartes that we may be no lesse readie to beleeue then he is ready and bountifull to promise 51 And as he was going downe Here is described the effect of faith togeather with the force of the word For like as Christ did by the word restore the childe to life that was at the point to die so the father recouereth his sonne safe in one moment by his faith Therfore let vs know that so often as the Lorde offereth vnto vs his benefites his power is alwayes prest to performe whatsoeuer he promiseth so that our vnbelief doe not stoppe the same I confesse that this is not continuall yea it is not often or commonly seene that the Lorde doth straightway stretche foorth his hande to helpe vs but so often as he deferreth hee hath his reason for it and that such as is profitable for vs. This is most certaine that he is so far from being the cause of delay that he doth rather striue with our lettes and hinderances Therefore when as his help appeareth not presently let vs consider howe great our vnbeliefe is or at least how slender weak our faith is And it is no maruel if he wil not haue his benefites to perish and rashly to throw them vpon the grounde but will bestowe them vpon those who holde out the lappe of faith and are readie to receiue them And although he doth not helpe all his childreÌ„ one maner of way yet shall neuer any mans faith be voyde but that we shall alwayes perceiue that that is true which the Prophete teacheth that the promises of God doe most of all make hast when as they seeme to linger 52 Therefore hee asked In that he asked his seruants when his sonne began to amende it came to passe through the secret motion of GOD to the end the truth of the myracle might the more plainly appear For euen we are by nature more then wickedly bent to choake the light of the power of God and Satan goeth about this with manie shiftes that hee may darken the beholding and sight of his workes VVherefore they must needes be made so plaine and euident that they may be praysed amongest vs that there may remaine no place for doubting Howe vnthankfull therefore soeuer men are yet this circumstance doeth not suffer so excellent a worke of Christe bee ascribed vnto fortune 53 Hee beleeued and his house This seemeth to be an absurd thing that the Euangelist maketh mention of the beginning of faith in that man whose faith he did before commende Neither can the worde beleeued be referred in this place vnto the going forward of faith but wee must marke that the man being a Iewe and brought vppe in the doctrine of the law was nowe endued with some tast of faith when he came vnto Christe In that he did afterward beleeue the wordes of Christe that was a particuler faith which reached no farther saue only vnto the life of his sonne But now he began to beleeue after another sort namely because hauing embraced the doctrine of Christe he professed himselfe to be one of his disciples So that he doth not only now hope that his sonne was restored vnto him safe through Christ his benefite but he
a certaine beginning of the last resurrection Furthermore because it conteineth all mankinde hee doth by and by distinguish betwene the elect and the reprobate VVhich partition doth declare that as the reprobate are now cited vnto iudgement by the voyce of Christ so they shal be once brought by the same voice and be presented before his iudgement seate But why doth hee only name those who are shut vp in the graues as if others shoulde not be partakers of the resurrectiō whether they perished by shipwrack or were deuoured of beasts or were consumed to ashes because the dead vse commonly to be buried he vnderstandeth by Synecdoche all those who dyed long agoe And this is more forcible then if he had said the dead only For the sepulchre doth as 〈◊〉 it were withdrawe those from the world whom death hath alreadie depriued of breath and light The voyce of the sonne of God doth signifie the sound of the trumpet which shall sounde at the commandement and through the power of Christ. For whereas the Angell shal be the cryer or apparitour 1. The. 4. 16. That is no let why that may not be attributed vnto the iudge which is doone through his authoritie and as it were in his person 29 They that haue done good Hee pointeth out the faithfull by good workes like as hee teacheth that the tree is knowen by his fruite Mat. 7. 19. 20. And he commendeth their good workes which they began to doe after they were called For the thiefe vnto whom Christe promised life vpon the crosse who was giuen vnto wicked facts during his whole life doth euen at the last gaspe as it were desire to do that which was right And because he is borne againe a new man and of the bondslaue of sinne beginneth to be the seruante of righteousnesse all the former course of his life was neuer called to an account before God Moreouer euen those sinnes with the gyltinesse wherof the faithfull doe binde them selues dayly are not imputed vnto them Fo◠there was neuer any in the worlde who without pardon can be iudged to haue liued well Yea there shall no worke at all be accounted a good worke saue that whose faultes God doth pardon seeing they are al vnperfect and corrupt Therfore they are called in this place doers of good workes whom Paul calleth studious or zealous of the fame And this estimation dependeth vpon the fatherly mercifulnesse of God who doth freely allow that which did deserue to be reiected VVhereas the papists doe gather out of these places that eternall life is repayed vnto the merites of workes it is easily refuted For Christ doth not intreate of the cause of saluation but he doth only distinguish the elect from the reprobate by their marke And this doth he that he may exhort inuite his children vnto holinesse and innocencie Indeede wee doe not denie that faith which iustifieth vs is ioyned with the desire of liuing well and righteously but we do only teach that our hope can rest no where els saue only in the mercy of God 30 I can do nothing of my selfe as I heare I iudge and my iudgement is iust because I doe not seeke my will but the will of the father who sent me 31 If I testifie of my selfe my testimonie is not true 32 There is another who doth testifie of me and I knowe that the testimonie is true which he doth testifie of mee 30 I can do nothing of my selfe It were superfluous in this place to dispute subtilly whether the sonne of God can do that of himselfe or by the help of some other which belongeth vnto his eternall diuinitie neyther would he haue vs to be occupied about such subtile matters Therefore there was no cause why the old fathers should so trouble thēselues about the refuting of y e false slander of Arrius that knaue did obiect that the sonne is not equall with the father because hee can doe nothing of himselfe The holy men doe answere that the sonne doth by good right acknowledge that he hath receiued of the father whatsoeuer hee hath of whome in respect of person he taketh his beginning But first of al Christ doth not here speake of his bare diuinitie but as he was clothed with our slesh he teacheth that he is not to be esteemed according to the outward shewe because he hath some higher thing then man Secondly we must marke with whom he hath to doe It was his intent to refute the Iewes who did goe about to set him against God Therefore he denyeth that he doth any thing according to the manner of men because he hath God to be his guide and gouernour who dwelleth in him VVe must alwayes remember this that so often as Christ doth speake of him selfe he taketh only to himselfe that which is proper to man because he hath respect vnto the Iewes who did falsly say that he was as one of the common sort of men In like sort whatsoeuer is aboue man that doeth he referre vnto the father This worde iudge doth properly belong vnto the doctrine yet doth it also appertaine vnto all the administration As if he should say that he hath the father to bee his authour in all thinges that his will is vnto him as a rule and that therefore hee is a reuenger And my iudgement is true He concludeth that his woordes and deedes are not to be reprehended because he suffereth not himselfe to doe any thing but that which his father commaundeth him For that ought to be sure and certaine without all controuersie that all that is right what soeuer doth spring and flow from God This modestie ought to be the first maxima of godlinesse amongest vs so reuerently to thinke of the workes and worde of God that the name of God only ought to be sufficient to proue his iustice and righteousnesse but there bee but a fewe founde who can be persuaded that God is iust vnlesse they be compelled I graunt that God doth shewe vnto vs his righteousnesse by experience but to restraine the same vnto the sense of our flesh so that we can think no otherwise of the same then our wit doth tel vs is too licentious impietie Let this then bee a certaine and vndoubted consequent that that is right and true whatsoeuer is of God and that it cannot be but that god must be true in all his wordes iust and righteous in all his workes wee are also taught that this is the only way to doe well to take nothing in hande vnlesse God be our guide and helper And if the whole worlde do ryse against vs afterwarde let this inuincible defense suffice vs that he erreth not that followeth God Because I seeke not mine owne will Christe doth not in this place set his owne will against his fathers will as being contrarie things but doth onely refute their vaine surmise who thought that he was rather enforced with humane boldnesse thē gouerned with the
first manifested in the Gospel but hee of whome the lawe and the Prophetes bare witnesse did openly shew himselfe in the gospel 40 And yee will not He â—oth againe cast in their teeth that nothing letted them but malice to take the life offered in the scriptures For when he saith that they will not he ascribeth the cause of ignorance and blindnesse vnto frowardnesse and stubbornnesse And truly seeing that he offered himselfe so courteously vnto them they must needes be wilfully blinde And sithence that they fled from the light of set purpose yea seeing that they did couet to ouerwhelme the Sun with thier darknes Christ doth sharply chide them for good causes 41 I receiue not glory from men 42 But I knowe you that you haue not the loue of God in you 43 I came in my fathers name and you receiue me not if another come in his owne name him will yee receiue 44 How can yee beleeue who receiue glory one of another and seeke not the glorye that commeth of God alone 45 Thinke not that I will accuse you vnto my father there is one that accuseth you Moses in whom you trust 46 For if you did beleeue Moses you woulde also beleeue mee for hee writte of mee 47 But if you beleeue not his writinges how will you beleeue my wordes 41 I receiue not glory from men He holdeth on in reprehending them and least he be suspected as if he did handle his owne cause he saith first to preuent them that he passeth not for the glory of man neither passeth he neither is he sory for his owne sake that he seeth himselfe to be despised And truly he is greater then that he dependeth vpon mens iudgementes seeing that the wickednesse of all the whole worlde can take nothing from him nor diminishe his highnesse one heyre He standeth so vpon the refuting of the false slaunder that he extolleth himself aboue men After that he inueigheth freely against them and obiecteth vnto them the contempt and hatred of God And although wee bee far distant from Christ in the degree of honour yet must we contemne the sinister iudgements of men Truly we must take great heed that the coÌ„tempt of our selues doe not prouoke vs vnto wrath But let vs rather learne to be angrie for this cause if the honour that is due vnto God be not giuen him Let this holy iealousie burne and vexe vs so often as wee see the worlde to be so vnthankfull that it doth reiect vs. 42 Because you haue not the loue of God The loue of God is in this place taken for the whole sense of Godlinesse For no man can loue God but he must receiue him and wholy submit himselfe vnto him like as againe where the loue of God doth not reigne there can be no desire to obey For which cause Moses putteth downe this briefe some of the law that we loue our God with all our hearte c. Deut. 6. 5. 43 I came Christ proueth by this argument that the Iewes do neither loue nor reuerence God because they wil greedily receiue false prophetes when as they refuse to submit themselues vnto God For hee taketh this for a thing which all men do graunt that this is a signe of a froward and wicked minde when men doe subscribe willingly vnto lyes setting apart the truth If any man doe obiect that this doth come to passe for the most part rather through errour then malice wee may easily answere that no man is subiect to the deceits of Satan saue only so far foorth as he preferreth lyes before y e truth through a certain peruers greedinesse For how commeth it to passe that God speaketh to vs as vnto deafe men and Satan findeth vs redie and willing to heare saue only because being turned away from righteousnesse we desire vnrighteousnes of our owne accord Although we must note that Christ speaketh properly of those whom God hath illuminated peculiarly as hee vouchsafed to graunt this priuiledge vnto the Iewes that being instructed in his law they might keepe the right way of saluation It is certain that such do not giue eare to false teachers vnlesse it be because they desire to be deceiued Therefore Moses saith when false prophetes arise the people is tryed examined by this meanes whether they loue the Lord their God or no. There seemeth to be in many innocent simplicitie but without doubt it is hypocrisie that blindeth their eyes which lurketh within in their minds For it is certaine y t God doth neuer shut the gate against those who knocke that they are neuer deceiued who seeke him sincerely Therefore doth Paule truly ascribe this vnto the vengeance of God when as the power of deluding is graunted to Satan that they may beleeue lyes who hauing reiected the truth did approue vnrighteousnesse and he saith that those men doe perish who haue not receiued the loue of the truth that they might be saued So at this day the dissimulatioÌ„ of many is discouered who being addicted vnto the Popes deceite and wicked superstition do fret and fume against the Gospel with poysoned furie For if they had their mindes framed vnto the feare of God that feare should also beget obedience In the name of the father The false prophetes do boast of this title as at this day the Pope doth with full mouth boast that he is Christ his vicar Yea Satan hath deceiued miserable men vnder this colour alone since the beginning But Christe doth in this place note out the thing it selfe and no colour For he doth testifie that he came in the fathers name for this cause because he is both sent of the father and doth faithfully dispatch that which he was commanded to doe Furthermore he distinguisheth by this marke the lawfull teachers of the church from false and corrupt teachers Therfore whosoeuer do extoll themselues and doe arrogate vnto themselues authoritie of their owne ouer soules this place teacheth that they are to be reiected without feare For he that will be accounted the seruant of God must haue nothing that is separated from him Now if wee examine all the Pope his doctrine euen the verye blinde shall see that hee came in his owne name 44 How can you Because it might seeme to be an hard matter that those who had been the houshold schollers of the law and the prophets from their childhood should be condemned of so grosse ignorance and made the enemies of the truth yea it might seeme to be an vncredible thing Christ telleth them what it is that letteth them to beleeue namely because ambition did take away their soundnesse of minde For he speaketh properly vnto the Priestes and Scribes who were so puffed vp with pride that they could not submit themselues vnto God This is a most excellent place which teacheth that y e gate of faith is shut against all those whose mindes are possessed with a vaine desire of earthly glory For he that will be some
they saw with their eyes seeing that being clothed with flesh he differed nothing from the common sort of men was vnto them a let that they could not giue place to his diuine power now hauing as it were pulled away the vaile he reclaimeth them vnto the beholding of his heauenly glory as if he should say because I am conuersant amongst men without honour you despice me neither doe yee acknowledge in me any diuine thing but before it be long it shall come to passe that God shall lift me vp aboue the heauens being adorned with great power from this contemptible state of the mortall life For in Christes resurrection there appeared such power of the holy spirite as might make it knowen that Christ was the sonne of God as Paule also teacheth in the first chapter of the Epistle to the Romanes the fourth verse when it is said in the 2. Psalme the seuenth verse Thou art my sonne this day haue I begotten thee the resurrection is made as a token whereby this glory of Christe ought to be knowen and his ascending into heauen was the fulfilling of that glory In that he saith that hee was in heauen before It doth not properly agree with his humanitie yet notwithstanding he speketh of the son of man But this kinde of speeche is not strange seeing that two natures doe make one person in Christ to applie that which is proper to the one vnto the other 63 It is the spirite that giueth life In these wordes Christ teacheth that his doctrine had no successe amongest the Iewes because whereas it is spirituall and liuely it findeth eares scarse wel prepared But because this place hath been diuersly expounded it is first of all requisite to knowe the true and naturall meaning of the wordes hereby shall we easily see what was Christ his drift In that he denieth that the flesh doth profite Chrysostome in my iudgement doth not well referre it vnto the Iewes who were carnall I confesse indeede that all the force of mans wit doeth vanishe awaye and quaile in heauenly mysteries but that is not the meaning of Christes wordes vnlesse they be violently wrested In lyke sort the sense shoulde bee farre fet in the contrarie namely that the illumination of the spirite doth quicken Neither doe they say well who say that the flesh of Christ doth profite insomuch as it was crucified but that it bringeth no good vnto vs being eaten but we must rather eate it that it may profite vs being crucified Augustine thinketh that this word alone or of it selfe ought to be vnderstood because it ought to be ioyned with the spirite which agreeth with the thing it selfe For Christ doth simplie respect the maner of eating Therfore he doth not exclude all manner commoditie as if there could none bee reapt by his flesh but he doth affirme that it shall be vnprofitable if it bee separated from the spirit For whence hath the flesh this that it doth quicken saue only because it is spirituall Therefore whosoeuer he be that shall remaine in the earthly nature of the flesh he shall finde nothing in it but that which is dead but those who shall lift vp their eyes vnto the power of the spirit wherwith the flesh is besprinkled they shall perceiue that it is called liuely not in vaine by the verye effect and experience of faith Now we know how the flesh is meate indeed and yet it profiteth nothing namely it is meate because through it we haue life because in it God is reconciled vnto vs because in it we haue all the partes of our saluation fulfilled it profiteth nothing if it be esteemed according to y ◠beginning nature for y e seed of Abrahā which of it selfe is subiect to death shal not giue life but it receiueth that of the spirite wherewith it feedeth vs. VVherefore to the ende that we may be nourished indeede by it we must bring the spirituall mouth of faith And in that the breuitie of the sentence is so short it is to be thought that Christe did thus because he thought that he ought thus to deale with the vnbeleeuers Therefore he brake of his speech with this sentence because they were vnworthie to haue any more speeches In the meane while he did not neglect the godly and those that were readie to be taught because they haue heere in a fewe woordes that which may satisfie them aboundantly The wordes which I speake He alludeth vnto the sentence next going before for he taketh the worde spirit in another sense But because he spake of the secrete power of the spirite he doth very finely applie this vnto his doctrine because it is spirituall For the worde spirite must be resolued into an adiectiue Furthermore the worde is called spirituall because it willeth vs to ascend vpwarde that wee may seeke Christ in his heauenly glory the spirite being our guide by faith and not by the reason of the flesh For we know that there is nothing of those thinges which are spoken which can be vnderstood without faith This is also worthie the noting that he ioyneth life with the spirite He calleth his worde life of the effect as being liuely yet he teacheth that it is liuely vnto none saue only vnto those who receiue it spiritually For som shall rather draw death thence This title of the Gospell is most sweete vnto the godly because they are certaine that it is appointed vnto them vnto eternall saluation Notwithstanding they are also admonished to endeuour to shew themselues apt schollers 64 But there are certaine of you He layeth the blame vpon them selues againe because being voide of the spirite they do wickedly corrupt and depraue his doctrine and by this meanes turne it to their destruction For they might otherwise obiect Thou dost boast that that whcih thou speakest is liuely but we finde no such thing therein Therefore he saith that they hinder themselues For vnbeliefe as it is alwayes proud will neuer attaine vnto any thing in the wordes of Christ which it despiseth despitefully Therefore if we couet to profite any thing vnder this master let vs bring our mindes well prepared to heare him For vnlesse humilitie and reuerence doe prepare a way for his doctrine our mindes are more then deafe neither wil they admit any part of sound doctrine Therefore let vs remember that it commeth to passe through the wickednesse of men that there appeareth so small fruite of the Gospel at this day For who is he that renouncing himselfe doth addict himselfe wholy and truly to Christ VVhereas he saith that there bee onely certaine that did not beleeue when as this fault was common to them all almost it seemeth that he did it for this cause least if there were any who were as yet curable they shoulde bee discouraged through despaire For he knewe from the beginning The Euangelist added this for this cause least any man shold thinke that Christ iudged rashly of his hearers Many
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
am from aboue you are of the worlde I am not of this world 24 Therefore said I vnto you that you shall die in your sinnes for vnlesse you shal beleeue that I am you shall die in your sinnes 21 I goe After that he seeth that he can do no good amōgst the obstinate he denounceth vnto them destruction And this is the end of all those that doe refuse the Gospel For it is not rashly throwen into the ayre but it must needes breath out the sauour of life or death The summe of the words is that the wicked shall once perceiue that to their great dammage they haue reiected Christ offering himselfe vnto them willingly but to late when as there shall be no more place left for repentance And to the end he may the more terrifie them with the nighnesse of the punishment he saith first that he wil be gone shortly which signifieth that the Gospel is preached vnto them only for a short time and if so be it they passe ouer this opportunitie there shall not alwayes be an acceptable time and dayes appointed for saluation So likewise when as Christ knocketh at our gate at this day we must straightway goe to meete him least being wearie of our slouthfulnesse he withdrawe himselfe from vs. And truly it hath been knowen by many experiments of all times how greatly we ought to bee afraide of this departure of Christe But we must now first of all note how these sought Christ of whom the Euangelist speaketh For if their conuersation had been true then they had not sought him in vain because he did not falsly promise that he woulde be present so often as a sinner should grone Therefore Christ meaneth not that they would seeke him with true faith but as men being brought into great distresse doe seeke deliueraunce euery where For the vnbeleeuers would couet to haue God to bee mercifull vnto them but in the meane season they cease not to flie from him God calleth them the comming consisteth in faith and repentance But they set the hardnesse of their heart against God and being discouraged with despayre they fret and fume against God To be briefe they are so farre from desiring to come truly vnto God that they leaue no place for his ayde vnlesse he denie himself which he will neuer doe In like sort how wicked soeuer y e Scribes were they wold willingly haue applied vnto thēselues the redēption which was promised by the hand of the Messias so Christe would haue transfigured himselfe vnto their nature Therefore Christ threatneth in these wordes and denounceth vnto all the vnbeleeuers that they shal be brought into such straits after that they haue despised the doctrine of the Gospel that they shal be enforced to crie vnto God but yet this their owling shall be in vaine because as we haue said in seeking they doe not seek And that is expressed plainly enough in the next clause when he saith You shall die in your sinne For he teacheth that this is the cause of their destruction because they shal be disobedient and rebellious against God euen to the end And we shal see by and by what manner of sinne this is 22 VVill hee flea himselfe The Scribes goe on forward not onely in carelesse contempt but also in frowardnes For they mocke him because he said that they cannot follow him thyther whyther he was about to go as if they should say if he kill himselfe we confesse wee cannot beare him companie because we will not doe so For they did both make no account of Christ his absence and they thought that they were his superiours in all thinges Therfore they bid him be packing whither hee will This is horrible dulnesse but Satan doeth so bewitch the wicked that through their more then drunken slouthfulnesse they throw themselues into the middest of the fire of Gods wrath Doe we not see the same fury in many at this day who hauing their consciences made amazed doe make a mock of al that which they heare of the feareful iudgements of God Although it is certaine that this laughter is but from the teeth forward because they are digged within with blind prickings but by and by they burst out into furious nickerings like mad men 23 You are from beneath Because they were vnworthie to be taught his meaning was onely to strike them with short chidinges as in this place he affirmeth that they doe not receiue his doctrine because they doe altogether loath the kingdom of God Furthermore he comprehendeth vnder these wordes worlde and beneath what thing soeuer men haue of nature and so he maketh his Gospell and the sharpnes and quicknesse of mans minde to disagre Because the Gospel is heauenly wisedome and our minde resteth vpon the earth Therfore no man shall be a meete disciple for Christ saue only he whom he shall fashion with his spirite And this is the cause that faith is so rare in the worlde because all mankinde is naturally estraunged and turned away from Christe saue only those whome he lifteth vp with the peculier grace of his spirite 24 You shall die in your sinnes He putteth in the plurall number nowe whereas he vsed the singuler before in the same sense saue only because he meant to note in the former place that vnbeliefe in the cause fountaine of all euilles not because only vnbeliefe is sinne or because it alone doth make vs giltie of eternall death before God as some do say too hyperbollically but because it doth estrange vs frō Christ depriueth vs of his grace from whence we should haue set deliueraunce from all our sinnes Therefore because the Iewes doe of obstinate malice refuse medicine this is vnto them a deadly euill and hereby it commeth to passe that being made the bondslaues of Satan they cease not to heape sinne vpon sinne and to make themselues gilty againe againe Therefore he addeth by and by Vnlesse you beleeue that I am For doubtlesse the lost haue no other meanes whereby they can recouer saluation saue only by flying vnto Christ. And in these wordes that I am is contained a great force because all these thinges are to be vnderstood whatsoeuer the scripture doth attribute vnto the Messias and commaundeth vs to hope for at his handes Notwithstanding the summe is the restoring of the Church the beginning whereof is the light of faith whence spring righteousnes and newnesse of life Certaine of the old writers did falsly applie this vnto the diuine essence of Christ whereas he intreateth of his office towarde vs. This sentence is worth the marking for men doe neuer sufficiently consider the euils wherein they are drowned againe although they be enforced to acknowledge theyr destruction yet neglecting Christ they looke about them vnto vaine remedies VVherfore we must holde this that vntill such time as the deliueryng grace of Christe doe shewe it selfe there raigneth an innumerable sinke of all euils 25 Therefore they said vnto
the Euangelist termeth that faith vnproperly which was only a certaine preparation vnto faith For he speaketh no higher thing of them saue onely that they were bente to receiue Christe his doctrine whereunto the next admonition doth also appertaine 31 If you shall abide in my worde Christ doth in this place first of al admonish vs that it is not sufficient if a man begin well vnlesse his proceedings euen vnto the end be answerable By this meanes doth he exhorte those who haue tasted his doctrine vnto the perseuerance of faith whē as he affirmeth that they are his disciples in deede who haue taken deep and sure roote in his worde that they may abide in him He giueth vs to vnderstand that there bee many disciples by profession who notwithstanding are not Disciples indeede neyther doe they also deserue to bee so accounted And he distinguisheth his from hypocrites by this marke that they who haue falsly made their bragge of faith doe either faint so soone as they are begunne to runne or els in the middest of the race but the faithfull goe constantly forwarde vnto the mark Therfore muste wee bee constant that Christe may take vs for his Disciples 32 Yee shall know the truth Hee saith that they shall know the truth who were come vnto some knowledge therof They were as yet very rude and scarce taught in their A B C vnto whom Christ speaketh therefore it is no maruell if hee promise vnto them greater vnderstanding of his doctrine but the sentence is generall Therfore how muche soeuer euery one of vs hath profited in the gospel let him know that he hath neede of new encreasings And Christ vouchsafeth to bestow this reward vpon the constancie of his that he maketh himself more familier with them Although he doth nothing els by this meanes but augment the other gift least any man should thinke that there is any thing repaied vnto mans merit For it is he that fastneth his word in our harts by his spirite the same doth dayly wipe away the clowdes of ignorance in our mindes which do darken the brightnesse of the Gospel Therfore to the end the truth may be reuealed vnto vs to the full we must striue to attaine vnto the knowledge therof with an earnest and constant affection Furthermore it is the same no other truth which Christ teacheth his from the beginning vntill the end but whom he doth lighten a litle in the beginning as it were with small sparkles those doth he at length lighten with perfect light So that the faithfull vntill they shal be fully confirmed are after a sort ignorant of that which they know Notwithstanding there is no so obscure or small knowledg of faith whiche is not effectuall vnto saluation The truth shall make you free He commendeth the knowledge of his Gospel for the fruite which we reape therof or which is all one for the effect namely that it maketh vs free Furthermore this is an vncomparable good thing VVhereupon it followeth that there is nothing better or more to be desired then the knowledge of the Gospell All men do feele bondage and confesse that it is a most miserable thing seeynge that the Gospell deliuereth vs from it it followeth that the treasure of blessed life proceedeth from the same Now must we note what maner libertie Christe speaketh of in this place namely such as setteth vs free from the tyrannie of Satan sinne and death And if sobeit we obtaine the same by the benefit of the Gospel it appeareth hereby that we are all the seruaunts of sinne by nature Furthermore wee must also know the manner of this deliueraunce For so long as we are gouerned by our owne wit and vnderstanding we are the bondslaues of sin but when the Lorde doth regenerate vs with his spirite hee doth also make vs free that being loosed from the miserable snares of Satan we may of our owne accorde obey righteousnesse But regeneration commeth from faith whereby it appeareth that libertie commeth from the Gospel Now let the Papists be packing let them proudly extoll their free will but let vs being gilty in our own cōsciences of our own bondage let vs I say boast only of Christ who is our deliuerer For euen for this cause is the Gospel as it were the rod and signe of our manumission or freedome because it offereth vs vnto Christ and deliuereth vs to bee set free from the yooke of sinne Lastly we must also note this that freedome hath his degrees according to the manner of his faith VVherfore Paul being alreadie set free doth notwithstanding grone as yet desiring to be fully set free 33 The seed of Abraham It is vncertaine whether the Euangelist bringeth in the same men or other speaking I thinke thus that as it falleth out in a great multitude there was answere made vnto Christ and that indeed rather by the despisers then those that beleeued And this is a thing much vsed in the scripture so often as ther is any mention made of the bodie of the people generally to ascribe that vnto all whiche belongeth only vnto the one part Furthermore those that obiect that they are the seed of Abraham that they were alwayes free dyd easily gather out of Christ his wordes that libertie is promised vnto them as vnto seruants They cannot disgest this that they that were an holy elect people should be accounted bond For what did the adoption couenant whereby they were separated from the other nations profite them vnlesse they were counted the children of God Therefore they thinke that they haue iniurie offered them when as libertie is promised vnto them as an accidentall good thing Notwithstanding it may seeme an absurd thing in that they say that they did neuer serue seeing they had byn so often oppressed by other tyrants being then subiect to the Romane Empire they groned vnder the most heauie burden of bōdage Hereby it appeareth how ridiculous their boasting was yet this was some cloake and colour that the vniust gouernment of their enemies did no whit hinder them but that they continued free by right But they erred first in that they did not consider that the right of their adoption was grounded in the mediatour alone For whence came the free seede of Abraham saue only because it is exempted from the common seruitude of mankinde by the singuler grace of the Redeemer And also the other errour is not to bee borne with that whereas they were altogether growen out of kinde yet would they be reckoned amongest the children of Abraham neither did they thinke that it is only the regeneration of the spirit which maketh the lawfull children of Abraham This hath beene a fault almost in all ages too common to referre the extraordinarie giftes of God vnto the beginning of the flesh and to ascribe vnto nature those remedies which god giueth vs to correct our nature In the mean season we see how they do driue away from
what should become of men in so greate frailtie of the fleshe if hauing once obtained life they shoulde afterward be left vnto themselues Therefore the continuall estate of the life must be grounded vpon the power of the selfe same Christ that hee may finish that which he hath begunne And the faithfull are saide neuer to dye for this cause because their soules being borne againe of the vncorruptible seed haue the spirite of Christ abiding in them whereby they are continually quickned For although the body be subiect to death because of sinne yet that spirite is life for righteousnesse Rom. 8. 10. And in that the outwarde man is dayly corrupted in them that is so farre from impayring theyr true life that it euen helpeth forwarde the same because the inwarde man is renewed from day to day 2. Cor. 4. 16. Yea death it selfe is in them a certaine setting free from the bondage of death Doest thou beleeue this Christ seemeth at the firste sight to intreate of the spirituall life for this cause that hee may withdrawe the minde of Martha from her present desire Martha did desire to haue her brother restored to life Christ answereth that he is the authour of a better life namely because he quickneth the soules of the faithfull by his heauenly power But I doe not doubt but that his meaning was to comprehende a double grace Therefore he commendeth generally the spirituall life which he giueth vnto all those that be his but he will giue some tast thereby of this power which hee would afterward shewe in raysing vp Lazarus 27 Truly Lorde To the end that Martha may prooue that she did beleeue that which she had heard of Christ that he is the resurrection the life she maketh answere that she beleeueth that he is Christe and the sonne of God so that indeed this knowledge comprehendeth in it selfe the summe of all good things For we must alwayes mark to what end the Messias was promised and what office the Prophetes doe attribute vnto him And when as Martha confesseth that it was he that shoulde come she confirmeth her faith with the prophesies of the Prophetes VVhereupon it followeth that the full restoring of all thinges and perfect felicitie is to be hoped for at his hands and finally that he was sent for this cause that he may erect set in order a true and absolute estate of the kingdome of God 28 VVhen she had said these thinges she went and called her sister Mary secretly saying the master is present and calleth thee 29 So soone as shee heard that shee ryseth straightway and commeth vnto him 30 And Iesus was not yet come into the towne but was in the place where Martha met him 31 The Iewes therefore which were with her at home and did comfort her seeing that Mary arose sodainely and went out they followed her saying shee goeth vnto the graue that shee may weepe there 32 Therefore after that Mary came where Iesus was when shee sawe him shee fell at his feete saying vnto him Lorde if thou haddest beene heere my brother had not beene dead 33 Therefore so soone as Iesus saw her weeping and the Iewes whiche came with her weeping he groâ—ed in the spirite and troubled himselfe 34 And hee sayde where haue you laide hym They say vnto him come and see 35 Iesus wept 36 Therfore the Iewes said behold how he loued him 37 And certaine of them said could not he which opened the eyes of one that was blinde bring to passe that this man should not die 38 Then Iesus groned againe in himselfe and came vnto the graue and it was a 〈◊〉 and a stone laid vpon it â—â— Called her sister It is likely that Christ stayed without the towne at the request of Martha least he should come into such an assemblie of men For she feared daunger because Christ had but of late hardly escaped out of the middest of death Therefore least his comming shoulde be noysed abroade any further she telleth her sister priuilie The master is present This word master doth shew what account these godly matrones did make of Christ And although they had not profited so much as became them yet was this a great matter that they had wholy addicted themselues to be his disciples And the sodaine departure of Mary that she might come to meet him doth not a little testifie how she reuerenced him 31 Therfore the Iewes that were with her Although Christ suffereth Martha to returne home that she might draw aside her sister out of the companie yet Christe did intend an other thing namely that he might haue the Iewes to see the myracle They doe in no case thinke vpon this but it was no new matter that men should be brought thyther as it were in darknes by the secret prouidence of God whyther they went not They thinke y t Mary goeth vnto the graue as those are wont to doe who seek to haue their sorrow stirred vp For this disease reigneth commonly euery where that husbands being depriued of their wiues and parents of their children and again wiues of their husbandes and children of their parents or kinsfolkes or friendes doe increase ambitiously by all means possible their mourning and it is a solemne thing to finde out diuers inuentions to this ende So that indeede whereas the affections of men are alreadie inordinate they prick them forward with newe prickes to the ende they may the more vehementlye and with greater force resiste God Further more it was their dutie to pull backe Mary least by beholding the Sepulchre she should gather matter of mourning but they dare not vse so sharpe a remedie but euen they themselues doe nourish the inteÌ„perancie of her grief in that they beare heâ— coÌ„panie So that it falleth out oftentimes that their consolations are little worth who beare with their friendes too much 32 Shee fell downe at his feete In that she falleth downe at his feet we doe thereby gather that he was worshipped in that house aboue the coÌ„mon order and manner of men For although they were wont to prostrate themselues before kinges and rulers yet because Christ had him selfe no princely or loftie thing in himselfe according to the flesh Mary falleth downe at his feete for another ende Neither would she haue doone so vnlesse shee had beene perswaded that hee was the sonne of God Lord if thou hadst been here Although she seemeth to speake honourably of Christ after a sort yet we haue of late declared what corruption is in these wordes For doubtlesse the power of Christ whiche did replenish heaueÌ„ earth ought not to haue bin restrained vnto his corporall presence 33 Hee groned in the spirite Vnlesse Christ had sorrowed togeather with them he woulde haue stood rather with a fierce countenance but when as he conformeth himselfe vnto them euen vnto weeping he declareth his agreement with them For the Euangelist seemeth in my iudgement to expresse the cause of such
when as the brightnes of the heauenly wisedom appeared vnto them Christ shineth vnto vs by the gospel to the end we may folow the way of saluatiō whiche he sheweth Therfore those men which do not vse the grace of God do asmuch as in them lieth extinguish the light whiche is offered them And to the end he may the more terrifie them he telleth them how miserable the estate of those men is who being destitute of the light doe wander during theyr whole life For they cannot moue their foote forwarde without daunger of slyppinge or fallynge And now Christe pronounceth that we are in darknes vnlesse he giue vs light Hence gather of what force the quicknes of mans minde in seeing things is whā as she is her own mistreile and guid without Christ. 36. Beleeue in the light Hee exhorteth them to possesse the lighte by fayth For he calleth those the children of light who like true heires doe enioy the same vntill the end These thinges spake Iesus It may seeme a merueilous matter why he withdrewe himselfe from them who receiued him so willingly but we may readily gather out of the other Euangelists that this speach concerneth the enemyes who were grieued at the godlye desire of good and playne men For the straungers which went out to meete Christ followed him euen into the temple where hee hit amongst the Scribes and the multitude of the Citie 37. Furthermore although he had wrought so many miracles before them they beleeued not in him 38. That the woordes of Isaias the Prophet might be fulfilled whiche hee spake Lorde whoe hath beleeued our reporte and vnto whome is the aime of the Lorde reuealed 39. Therfore they could not beleeue because Isay saith againe 40. Hee hath blynded their eyes and hardened theyr hearte that they may not see with theyr eyes and vnderstand with theyr heart and be conuerted and I may heale them 41. These thinges sayeth Iesaias when hee sawe his glorye and spake of him 37. Although he had wrought Least that shoulde hinder any manne that Christ was despised amongst the Iewes the Euangeliste remoueth this stumbling blocke shewing that he was furnished with excellent and euident testimonies which might make him and his doctrine to be of credit but yet the blinde did not see the power and glorye whiche shined plainly in the miracles Therefore we must first of all holde that Christ was not in the faulte that he was not beleeued amongst the Iewes because hee didde aboundantly testifie by manye miracles who hee was and that therefore it is an vniust thing and contrary to reason that their vnbeliefe should any whit discredit him But because this self same thing might haue caused many to stand in doubte whence this came that the Iewes were so dull that the visible power of God did moue them nothing Iohn goeth further namely that faith ariseth not from the common sense of man but that it is a singuler and rare gift of God and that this was sayde before of Christe that scarse a fewe shoulde beleeue the Gospell 38. That the wordes of Iesaias Iohn meaneth not that there was any necessity laide vpon the Iewes by reason of the prophesie neither did Iesaias vtter any thing Chap. 53. 1. Rom. 10. 16. saue that whiche God had reuealed vnto him out of the hidden treasures of his counsel That shuld haue happened although the Prophet had said nothing but because it was not known what shuld haue befallen them vnlesse God had made it knowne by the mouth of the Prophet the Euangeliste setteth beefore their eyes as in a glasse a matter which was otherwise darke and vncredible almost Lorde who hath beeleeued This sentence hath two members in the former Esay hauing already begunne to speake of Christe seeing that hee foreseeth that whatsoeuer eyther he should speake or the Apostles shuld afterward publish it should be reiected of the Iewes beeinge as it were astonyed with some great wonder he cryeth out Lorde who shal beleeue our report And in the second member he acknowledgeth what was the cause that they were so few to witte because men come not vnto this by theyr owne industry and God dooth not illuminate all men in generall but dooth onely vouchsafe to graunt the grace of his spirite vnto a fewe And if so be the obstinate vnbeliefe of many ought not to haue hindered the faythful amongst the Iewes how few soeuer they were the same reason ought also to perswade vs not to be ashamed of the Gospell althogh it haue but a few Disciples yet must we especially note that reason which is added that not their own wit but the reuelation of God doth make men to be faythful It is well knowne that by this woorde arme is meante the power of GOD. The Prophet telleth vs that the arme of God whiche is included in the Gospell dooth lye hidde vntyll suche time as it bee reuealed and hee doth also testifie that all menne generallye are not partakers of this reuelation VVhereuppon it followeth that manye beeinge voyde of thys inwarde lyghte are lefte to theyr blindenesse who in hearing cannot heare 39. Therfore they could not beleeue This is somwhat harder beecause as the wordes doe sound the way was stopt before the Iewes and the power to beleeue was cutte off because that the prophesie of the Prophet had adiudged them vnto blindnes beefore they did chuse eyther of the two I answere that there is no absurdity if it could not otherwise come to passe then God had foreseene But wee must note that the bare and and plaine foreknowledge of God is not the cause of things Although we must not so much respecte the foreknowledge of God in this place as his iudgment and vengance For God doth not declare what he seeth from heauen menne wil doe but what he himselfe wil doe namely that he will strike the wicked with dulnesse and giddinesse that he may bee auenged of their wickednes For here is set downe the nigh and inferiour cause why God wil haue his word which is by nature wholsome to be the cause of death and destruction vnto the Iewes to wit because they had so deserued for their wickednes It was impossible for them to escape this punishment when as God had once determined to cast them off into a reprobate sense and to turne vnto them the light of his worde into darknes For this latter prophesie is vnlyke to the former in this because the Prophet doth testifie that none doe beleeue saue those whome God dooth illuminate of his free good pleasure the cause wherof doth not appeare For seeing that all men are lost alike God doth of his mere mercy and goodnes distinguish whom he thinketh good from the rest And here he maketh mention of the hardning of the heart wherewith God did reuenge and punish the wickednes of the vnthankfull people They which marke not these degrees do wickedly confound and mixe together diuers places of scripture 40. He
but vnto God because it findeth nothing in Christ but that which is diuine yea it beholdeth God in his face Thence he gathereth that it is an absurd thing that it shuld faint and quaile as being doubtful For we cannot do God greater iniury then if his trueth bee not sufficiente for vs. Therefore that man hath rightly profited in the Gospel who leaning vnto this confidence hope that he beleeueth not men but God doth persist strong and quiet against al the engines of Satan therefore to the end we may giue God his honour let vs learne that we must stande in the faith not only when as the world doth faile but also when as Satan doth trouble and supplant whatsoeuer is vnder heauen The faithful are said not to beleeue in Christ when as they doe not abyde in beholdinge him as hee is manne For when as hee compareth himselfe in this place with the father he commaundeth vs to haue respecte vnto the power of God beecause the weakenes of the fleshe hath of it selfe no strength VVhen as he shall afterward exhort the disciples to beleeue in him hys wordes shall haue another meaning For God is not set in that place against man but Christ is set in the midst withal his giftes which ought to haue sufficient force to retaine our fayth 45. And he that seeth me Take this sight for knowledge For to the ende he may set at rest the consciences who should otherwise be subiecte to many tossinges and turmoylinges he calleth vs vnto the father For the stabilitie of faith is certeine and firme for this cause because it is aboue the world And when as Christ is truely known the glory of God shineth in him so that we maye knowe assuredly that the faith which wee haue in him doth not depend vpon man but that it is grounded in the eternal God because it riseth from the flesh of Christ vnto his diuinity which thing if it be so it must not only be setled continually in the hart but also it must vtter it self in the tongue without feare when need shal require 46. I came as a light To the end hee may make his disciples the more stout and strong he proceedeth yet in preaching the certeinty of fayth And he doth first of all testifie that hee came into the worlde that hee might be a light whereby men may be deliuered from darknes and errours and also assigneth the meanes to attaine vnto so great goodnes saying that whosoeuer beleeueth in me c. Furthermore hee accuseth them all of vnthankefulnes who being taught by his Gospel doe not separate themselues from the vnbeleeuers For the more excellēt this good thing is to be called out of darknes into light the lesse excuse haue they who choake the light that is kindled in them with their slouthfulnes cōtempt These wordes are of great force I came as a light into the world For althogh Christ was a light from the beginning yet doth he not in vain adorne himself with this title that he came to fulfill the function of the light And to the ende we may haue distinct degrees hee teacheth that he is rather a light vnto others then vnto himself and secondly not only to Angels but also to men thirdly that he was reuealed in the flesh to the end he might shew forth perfect brightnes The vniuersall word seemeth to be put in of set purpose partly to the end he might make this goodnesse common vnto all the faithfull without exception partelye that he might shew that the vnbeleeuers do therfore perishe in darknes because they flye from the light of their own accord Nowe if all the wisdome of the world be gathered togeather there shall not be founde one sparkle of true light in that huge heape but it shall be rather a lump without forme for as much as it is proper to Christ alone to deliuer vs out of darknes 47. And if any man shal heare my words and shal not beleeue I do not iudge him for I came not to iudge the world but to saue the world 48. He that reiecteth me and doth not receiue my words hee hath one that shal iudge him the word which I haue spoken it shal iudge him in the last day 49. Because I haue not spoken of my self but the father that sent me he gaue mee a commandement what I shal say and what I shall speake 50. And I know that his commandement is eternal life The things therfore which I speake as the father hath told me so speak I. 47. If any man shall heare my woordes After that he hath entreated of his grace and exhorted those that are his vnto constancie of faith he beginneth now to nettle the rebellious Although he doeth in this place also mitigate the seuerity whereof their vngodlinesse is woorthy who do as it were of sette purpose reiecte God For he omitteth to iudge them because hee came rather to saue all men VVe must first of all vnderstande that he speaketh not in this place of all manner of vnbeleeuers but of those who willingly and wittingly doe reiecte the doctrine of the Gospell which is shewed them VVhy then will not Christ condēne them because hauing laid away the person of a iudge in this place to the end all menne may be the more encouraged to repent he offereth saluation vnto all men in generall and holdeth his armes abroade to embrace all men Although in the meane season he amplifieth the fault with no smal circumstance if they refuse so gentle and sweete an inuitation For it is as much as if he had said Behold I stand to cal all men and hauing forgotten the person of a iudge this is mine only purpose to allure al men and to deliuer those from destruction who seeme to be twise destroyed already Therefore no man is condemned for the contempt of the Gospel saue he who despising the louely message of saluation would of his owne accorde bring destruction vppon himselfe The worde iudge as appeareth by the contrary saue is heere taken for to condemne And thys ought to be referred vnto the proper and naturall office of Christ. For in that the vnbeleeuers are more greuously condemned for the Gospels sake it is an accidentall thing and not naturall to the same as we haue else where sayde 48. He that reiecteth me Least the wicked shoulde flatter themselues as if they might play the wātōs against Christ freely he addeth in this place in horrible denunciation that though he say nothing yet is the doctrine sufficient to condemne them like as he saieth else where that they haue no neede of anye other iudge then Moses of whome they made theyr boast aboue 5. 45. The meaning therefore of the wordes is this I beeing enflamed with an earnest desire to haue you saued doe abstaine from mine own authority in condemning you and am whollye bente to saue that whiche is loste but you maye not therefore thinke that you are escaped
out of the hand of God For howsoeuer I hold my peace that word which you haue despised is a fitte iudge And doth not receiue my wordes The latter member expoundeth the former for because hypocrisie is naturally engrafted in men they canne do nothing more readily then onely in word boaste that they are ready to receiue Christ. And we know how cōmon this boasting is euen amōgst the worst men VVherefore we must marke this definition that Christ is reiected when as we doe not imbrace the pure doctrine of the Gospell The Papistes doe with full and open mouth blunder out the name of Christ but so soone as his sincere trueth is brought abroad there is nothing which is more detested amongst them such men kysse Christe as did Iudas Therfore let vs learne to include him in his word and to giue him the worship of obedience which he requireth only The word which I speake The authority of the Gospell coulde not haue had greater commendation giuen it then when as the power of iudgement is attributed vnto it For according to these words the last iudgment shal be nothing else but an approbation of the doctrine of the Gospell Christe him selfe shal goe vppe into his iudgement seate but hee affirmeth that hee wil giue sentence according to the word whiche is now preached This denuntiation ought to make the wicked sore afrayd when as they shall not be able to escape the iudgment of that doctrine which they do now so proudly floute Notwithstanding Christ his meaning is that they are now depriued of feeling when as he maketh mention of the last iudgement For he telleth them that that punishment shal then manifestly appeare which they doe now mocke Againe the godly may gather hence an inestimable comforte that howsoeuer they are condemned of the world yet do they not doubt but that they are acquited in heauen beecause wheresoeuer the faith of the Gospell hath a place the iudgemente seate of God is erected there to saue There is no cause why wee should passe for the Papists with their peruerse iudgements so long as we trust to this right because our faith doth surpasse the Angels 49. Because I speake not of myselfe Least the outwarde shape of manne should any whitte impaire the maiesty of God Christ dooth euer nowe and then call vs vnto the Father For this cause dooth hee so often make mention of the Father And truely seeing that it is wickednes to translate any iot of Gods glory vnto any other it must needes be that that word came from GOD whereunto the iudgement is ascribed In this place Christ distinguisheth himselfe from the Father not simplye according to his diuine persō but rather according to the flesh least his doctrin being esteemed after the maner of men shuld be of lesse weight importāce But and if the consciences were subiect to the doctrine and lawes of mē this reason shuld not agree which Christ bringeth My word saith he shal iudge because it came not frō mā according to that saying of Ia. 4. 11. There is one lawgiuer c. Moreouer we gather hence what monstrous sacriledge this is that the Pope durste tye mennes soules vnto his inuentions for by thys meanes hee taketh more to hymselfe then the Sonne of God whoe sayeth that he speaketh onelye according to his Fathers appointmente 50. His commaundement is eternal lyfe Hee commendeth againe the fruite of his doctrine to the ende al menne may the more willingly submitte themselues thereunto And nowe it is meete that the wicked doe feele Gods vengeaunce whom they now refuse and wil not haue to be vnto them the authour of life Chap. 13. 1. BEfore the holye daye of Easter when Iesus knewe that his houre was come that he should go out of this worlde vnto the father seeing that he loued his which were in the world vntil the end loued he them 2. VVhen supper was ended when as the deuil had now put into the hart of Iudas the son of Simon Iscariot to betray him 3. VVhen Iesus knew that the father had giuen al things into his hands and that he came out from God and should go vnto God 4. He rose from supper and layd down his cloathes and hauing taken a linnen towell he girded himself 5. Then put he water into a bason and began to wash the disciples feete and to wype them with the towel wherwith he was girded 6. Therefore he came to Simon Peter who saith vnto him Lord doest thou wash my feete 7. Iesus answered and said vnto him what I doe thou knowest not yet but thou shalte know hereafter 1. Before the holy day Iohn passeth ouer many thinges of sette purpose which he knew Matthew and Luke had recited and hee himselfe taketh in hande to handle that whiche hee knew they had omitted of which number the hystory of the washing of the feete is And although he will more plainely declare afterward to what end Christ washed his disciples feete yet doth he in one word in this place sette down that the constant and perpetuall loue wherewith hee once loued them was declared by that token so that although hee were taken out of their sight yet might they certeinelye perswade themselues that this loue was not quenched by death VVhich perswasion muste sticke faste euen in our heartes at this daye The woordes are that Christ loued those euen vntil the end which were in the world VVhy doth he describe the Apostls by this Periphrasis saue onely that we may know that Christe cared so muche the more for them because they were in a daungerous and harde warfare as wee are VVherefore although we seeme to be farre off from Christ yet we must knowe that he hath respect vnto vs because he loueth his who are conuersant in the world Neither nede we to doubt but that he beareth the lyke affection euen now which he had at that instant when he loued them That hee might goe out of this worlde vnto the father This phrase is woorthy the nothing for it is referred vnto Christ his knowledge in that he knew that his death was a passage vnto the heauenly kingdome of God And if so bee it when as he made haste thither he ceased not to loue hys as he was woont there is no cause why we shoulde thinke that his affection is now altered Now for asmuch as he is the first begotten of the dead this definition of death doth appertaine vnto the whole body of the church that it is a passage vnto God from whome the faithfull are now estranged 2. VVhen supper was done VVee shall anon handle more at large in hys place the whole purpose of Christ in washing his disciples feete and also the fruite of this hystory let vs now follow the text He saieth that this was done at such time as Iudas was determined to betraye Christe not onely that he might shew forth the wonderfull patience of Christ who could abide to wash such a
the manner of men secondly when he maketh himselfe the authour of Election For this knowledge whereof he speaketh is proper to God but this other thing is more effectuall when he testifieth that hee did choose those that were chosen before the creation of the worlde For this so excellent a token of his diuine power ought to moue vs more then if the Scripture should call him God an hundred times That the scripture may be fulfilled It might haue seemed to haue been an absurd thing that he that was elected to be of so honourable an order should not also haue beene endowed with true godlinesse For it was a readie obiection why Christe had not chosen him whom he meant to make one of his Apostles Yea why he made him an Apostle whom he knew would be such a wicked fellow Therefore he telleth them that it was meete it should be so because it was foretolde or at least that this was no new thing because Dauid had tryed the same For some doe thinke that the prophesie whiche is cited belongeth properly to Christe Some other doe thinke that it is a plaine comparison that as Dauid was betrayed by an houshold enemie and that vniustly euen so Gods children are subiect to the like estate As those men think the sense should bee whereas one of my disciples i◠a wicked traytour and betraier of his master this is not the first falshood of that sort that hath been in the world but rather that commeth to passe at this day whiche the scripture doth testifie was done in times past But forasmuche as that was shadowed in Dauid which did appeare more plainely afterwarde in Christ I doe willingly agree with the former sort who say that that was properly fulfilled which Dauid had foretold by the spirite of prophesie Psal. 41. 10. Othersome think that it is an vnperfect sentence wherein the principall verbe must be vnderstood But if you reade it in one texte that the scripture may be fulfilled Hee that eateth bread with mee hee lifteth vp his heele against mee there shal be nothing wanting Furthermore to lift vp the heele doth signifie metaphorically to set vpon any man craftily vnder pretence of friendship that he may be oppressed at vnawares Now we must suffer that thing patiētly also who are Christs members which Christ who is our head and patterne hath suffered And truly this hath been an ordinarie thing almost in all ages in the Church that it hath no greater and more deadly enemies then those that be of the housholde of the Churche VVherefore least suche crueltie doe trouble the faithfull let them accustome themselues betimes to suffer traytours 19 Now I tell you of it He telleth his Disciples in this sentence that they haue so small cause to faint because there is one reprobate gone out from amongest them that their faith ought the better to be confirmed For vnlesse we should see that in the Church with our eyes which was fortetold concerning her troubles and combates wee shoulde for good causes doubt where the prophesies were become But when as y e truth of the scripture agreeth with our experience then doe we the better perceiue that god careth for vs that we are gouerned by his prouidence In these wordes that you may beleeue that I am he giueth thē vs to vnderstand that he was that Messias which was promised Not that the treason which Iudas wrought did beginne to bring the Disciples vnto faith but because their faith was the more encreased whenas they came vnto the experience of those things which they had heard before out of the mouth of Christ. And now there may be a double sense and meaning in these words so that he may say that they should beleeue when the thing was come to passe because he knew al thinges or that hee wanted nothing of all those things which the scripture doth testifie concerning Christ. But because they doe both agree reasonable wel with the wordes the readers may for me choose whether they will 20 Verily verily I say vnto you There is either a new speech set downe in this place whiche is vnperfect or els Christe preuenteth an offence which was about to arise by reason of the wicked fact of Iudas For the Euangelistes doe not alwayes knit togeather the whole Sermons of Christ but doe sometimes gather together diuers sentences briefly although it is more likely that Christ meant to cure and preuent the offence It appeareth too plainly how apt wee are to receiue woundes by euill examples wherby it commeth to passe that the falling away of one man doth wound two hundreth more to extinguish their faith but the constancie of tenne or twentie godly men can scarse edifie one Therefore seeing that Christ did set such a monster before their eyes it was necessary for him to reach out his hand vnto the disciples least beeing stroken with this noueltie they should goe backwarde Neither had hee respect vnto thē only but he prouided for those that should come after them also For otherwise the remembraunce of Iudas might hurt vs much at this day For whenas the Diuell cannot estrange vs frō Christ by causing vs to hate his doctrine he maketh vs either weary of it or els causeth vs to contemne it because of the ministers But this admonition of Christ doth shew that it is an vniust thing that the vngodlinesse of certaine which behaue themselues wickedly and vngodlily in theyr office should any whit empayre the Apostolicall dignitie The reason is because we must haue respect vnto God the author of the ministerie in whom we shall finde nothing that is worthie of contempt and secondly Christ himselfe who is appointed of the father to be the onely teacher speaketh by his Apostles Therfore whosoeuer doth not vouchsafe to receiue the ministers of the Gospell he reiecteth Christ in them and God in Christ. Foolish are the Papists and absurd whilest that they wrest this title and commendation to establish their tyrannie For first of al they adorne themselues with other mens begged feathers wheras they are nothing like to Christ his Apostles secondly although we graunt them to be Apostles Christ meant nothing lesse in this place thē to giue his right vnto men For what other thing is it to receiue those whom Christ sendeth but to giue them place that they may fulfill the function which is enioyned them 21 VVhen Iesus had said thus he was troubled in the spirit and said verily verily I say vnto you that one of you shall betray mee 22 Then the Disciples looked one vppon another doubting of whome hee dyd speake 23 Furthermore one of Iesus his Disciples whome Iesus loued leaned vppon his breast 24 Therefore Simon Peter beckoned vnto him that hee should aske who it was of whom hee spake 25 Therefore when he leaned vpon Iesus his breast he saith vnto him Lorde who is it 26 Iesus answered he it is to whom I shall giue this soppe after that
his heauenly glory and in light which no man can attaine vnto it vanisheth away and also the flesh doth of his owne accord put into our heads a thousand immaginations which may turne vs away from beholding GOD aright Therefore Christ setteth himselfe before vs as a marke whereunto if our faith bee directed it shall finde a place in readinesse where it may rest For hee is the true Immanuel who so soone as he is sought by faith he answereth vs within This is one of the principall points of our faith that it must be directed vnto Christ alone least it wander here there that it must be staide in him least it faint in temptations And this is the true tryall of faith when as we doe neuer suffer our selues to be pulled away from Christ and the promises made in him VVhen as the popish diuines do dispute coÌ„cerning the obiect of faith or rather do bable they doe only make mention of God they haue no respect vnto Christe Those that gather wisdome out of their inuentions they must needes quaile at euery small blast Prowd men are ashamed of Christ his humilitie therefore they flie vnto the vncomprehensible power of GOD. But there shall neuer any faith come into heauen saue that which submitteth it selfe vnto Christe who appeareth to looke vnto to be an humble God neither shall faith euer bee strong vnlesse it seeke some stay in Christe his weakenesse 2 In my fathers house Because Christ his absence did cause the Disciples to sorrowe hee testifieth that he goeth not away for this cause that he may remaine separated from them because they haue a place also in the kingdome of heauen For it was requisite that this suspition shoulde betaken away that Christ did ascende vnto the father that hee myght leaue his behinde him vpon earth and not care any more for them This place was falsly wrested vnto another sense as if Christ did teach that there are distinct degrees of honour in the kingdome of heauen For he saith that there are many mansions not diuers or vnlike but suche as are sufficient for many as if he did say that there is roome there not only for himselfe but also for all his Disciples If not I had told you The interpreters doe vary heere For some doe reade it all in one text thus If there were not mansions prepared for you alreadie I would haue tolde you that I goe before to prepare them for you But I am rather of their minde who distinguish it thus If the heauenly glory were prepared for me alone I woulde not deceiue you therefore I woulde haue tolde you that there is a place prepared for none but only for mee with the father But it is otherwise for I go before you to prepare a place for you In my iudgement the text requireth that wee should reade it thus for it followeth immediately after And if I shall goe away and prepare you a place In which wordes Christe giueth vs to vnderstande that this is the ende of his departure to prepare a place for his The summe is that the sonâ—â— of God did ascende into heauen not for himselfe alone that hee may dwell there apart but rather that it may bee a common inheritaunce for all the godly and that by this meanes the head may be ioyned with the members Yet here ariseth a question in what estate the fathers were after their death before Christ ascended into heauen for they gather commonly that the faithfull soules were included in the Limbe because Christ saith that there shall a place be prepared by his ascending into heauen But we may easily answere that he saith that he will prepare this place against the day of the resurrection For mankinde is banished from the kingdome of God naturally but the sonne who is the only heyre of heauen hath taken possession in our name that we may haue accesse thereunto through him For we possesse heauen alreadie in his person through hope as Paul teacheth Ephe 1. 3. yet shall we not inioy so great a good thing vntill the same Christe appeare againe in heauen Therefore the estate of the fathers after death is not distinguished from ours in this place because Christ hath prepard a place both for them and vs into which he shall receiue vs all at the last day The faithful soules did looke vnto the promised redemption as vnto glasses before the reconciliation was finished and they enioy blessed rest now vntill the redemption be fulfilled 3 And if I shall goe away The coniunction conditionall must bee resolued in to the aduerbe of time as if he had saide after that shall goe hence I will returne to you againe This returne must not be vnderstood of the holy Ghost as if Christe did shew himselfe to the disciples againe in the holy Ghost That is true in deede that Christe dwelleth with vs and in vs by the holy spirite but he speaketh in this place of the last day of iudgement wherein he shall come at length to gather his togeather And truly he prepareth a place for vs dayly if we respect the whole body of the Church VVhereupon it followeth that the day of our entring into heauen is not yet come 4 And whither I goe Because we haue neede of no small strength that wee may patiently suffer our selues to bee so long separated from Christ there is another confirmation added that the Disciples do know that his death is no destruction but a passage vnto the father and secondly that they know the way wherin they may follow him that they may come vnto the societie of the same glory VVee must diligently note both members that we behold Christ with the eyes of faith in the heauenly glory and blessed immortalitie and secondly that wee know that hee is the first fruites of our life and that he hath set open the way before vs which was stopt before time 5 Thomas saith vnto him Although Thomas his answere seemeth to disagree with Christ his saying at the first blush yet was hee not determined any whit to discredite his master Yet the question is howe hee denieth y t which Christ affirmed I answere that there is somtimes in the saints confused knowledges because they knowe not the manner and reason of a thing that is certaine and laid open before them So the calling of the Gentiles was foretolde by the Prophetes according to the true sense of faith and yet Paul doth testifie Ephe. 3. 5. that it was vnto them an hidden mysterie Therefore forasmuch as the Apostles beleeued that Christe did flit vnto the father and yet did not knowe how he should obtaine the kingdome Thomas obiecteth for good causes that they knewe not whither he went Hee gathereth thence that the way is more obscure for before wee enter into any course we must knowe whither to goe 6 I am the way Althogh Christ answereth not directly vnto the question whiche was asked him yet he omitteth nothing which
his doctrine which mounteth aboue the heauen and earth VVhen as hee saieth that his woorde is not his hee applieth himselfe vnto the Disciples as if hee should say that it is not of manne beecause hee delyuereth that faythfully which is enioyned him of his father Neuerthelesse wee knowe that in asmuche as hee is the eternall wisdome of GOD hee is the onelye fountaine of all doctrine and that all the Prophetes spake by hys spirite whiche were from the beegynning 25. Those things haue I spoken vnto you whilst I am with you 26. But the comforter the holye spirite whome my Father shall sende in my name hee shall teache you all thinges and shall tell you all thinges whiche I haue tolde you 27. Peace I leaue with you my peace I giue vnto you not as the worlde giueth giue I it vnto you Let not your heart be troubled nor feare 28. You haue heard what I haue said vnto you I go and I come vnto you if you did loue me verely you would reioyce because I haue said I go vnto the father because the father is greater then I. 25. These thinges haue I spoken Hee addeth this for this cause that they maye not bee discouraged although they haue not profited in the faith as they oughte For hee didde then spreade abroade the seede of doctrine whiche laye hydde for a tyme in the Disciples Therefore he exhorteth them to hope well vntill that doctrine bring forth fruit which maye seeme to bee vnprofitable nowe In summe hee testifieth that they hadde plentifull matter of comforte in the doctrine which they had hearde And if so beit it appeare not vnto them by and by hee byddeth them bee of good courage vntyll the spirite which is the inwarde mayster doe speake the selfe same thing in their heartes This admonition is verye profitable for vs all Vnlesse wee doe by and by vnderstande whatsoeuer Christe teacheth there commeth vppon vs loathsomenesse and it irketh vs to bestowe labour in vaine in thinges which are obscure But we must bring ready docilytie or easines to be taught wee muste giue eare and retaine attentiuenes if we will profitte as wee oughte in the schole of GOD. And aboue all thinges wee haue neede of patience vntyll the spirite doe reueale that whiche wee seemed to haue hearde and reade oftentymes in vaine VVherefore lette not the desire to learne quailâ— in vs neither fall into dispaire when as we doe not by and by vnderstande Christe his meaninge when he speaketh Lette vs know that this is spoken to vs all the spirite shall tell you at length those thinges which I haue spoken Isaias 29. 11. denounceth this punishment vnto the vnbeleeuers that the woord of GOD is vnto them as a closed booke but the Lorde dooth also oftentimes humble those that bee his by this meanes Therefore wee must waite paciently and meekely for the time of the reuelation neither must we refuse the worde therefore And seeing that Christ dooth testifie that this office is proper to the holy Ghost to teach the Apostles that which they had alreadye learned out of his mouth it followeth that the outward preaching is in vaine and nothing worth vnlesse the teaching of the spirit be added thereunto Therefore GOD hath a double manner of teaching for hee soundeth in our eares out of the mouth of manne and he speaketh vnto vs within by his spirite and he dooth that sometimes in one moment sometimes at diuerse times as seemeth best to him Marke what those all thinges be which he promyseth the spirit shall teache Hee shall tell you or hee shall bring into your memory all thinges whatsoeuer I haue tolde you VVhereuppon it followeth that hee shall not forge any newe reuelations VVee may refute with this one woorde what inuentions soeuer Sathan hath broughte into the Church from the beeginning vnder colour of the spirite Mahomet and the Pope haue a common principle of religion that the perfection of doctrine is not contained in the scripture but that there is a certeine higher thing reuealed by the spirit Out of the same sinke haue the Anabaptistes and Libertines drawne theyr dotinges in our time But that is a seducing spirite not the spirite of Christe whiche bryngeth in anye inuention whiche agreeth not with the Gospell For CHRIST promyseth a spyrâ—te whiche shall confirme the doctrine of the Gospell as a subscriber I haue declared beefore what it is to sende the spirite in the fathers name 27. Peace I leaue with you By this word peace he meaneth the prosperous successe which menne are woont to wish one to another when as they meete togeather or one parteth from another For this word peace importeth thus much in the Hebrew tongue Therefore he alludeth vnto the coÌ„mon custome of his countrey as if he shuld say I leaue you my farewel But he addeth immediately after that this peace is of far more valewe then it is vsually amongst menne who haue peace in their mouth for the most parte onely for the cold ceremonies sake or if they do wish it vnto any manne in good earnest yet canne they not giue it in deede But Christ telleth them that this peace is not placed in the bare vaine wish but is ioyned with the effect The summe is this that hee departeth in body but his peace continueth with his disciples that is that they shall be alwayes blessed through his blessing Let not your heart be troubled He correcteth their feare againe which the disciples had conceiued by his departure He saieth that they hadde no cause to feare beecause they doe onelye wante his corporall presence and doe enioye his true presence by the spirite Lette vs also learne to be contente with this manner of presence neyther let vs pamper the flesh which doth alwayes tie God vnto the externall inuentions thereof 28. If yee did loue me VVithout doubt the Disciples loued Christ yet otherwise then they ought For there was some carnal thing mixed with it so that they could not suffer him to bee taken away from them But and if they had loued him spiritually there coulde nothing haue pleased them better then this that he should returne vnto the father Beecause the father is greater thâ—n I. This place was diuersly wrested The Arrians to the ende they might proue that Christ was a secondary God did obiect that he was lesser then the father the fathers which held and maintayned the trueth to the end they might cutte off all occasion of such a cauill did say that this ought to bee referred vnto his humane nature But as the Arrians did wickedly abuse this testimonie so the answere of the fathers was neither right neither yet agreeable For there is no mention made in this place either of the humane nature of Christe ne yet of hys eternall diuinitie but according to the capacitie of our infirmitie he maketh himselfe the meane betweene vs and God And truely because wee are not able to attaine vnto the highnes
of GOD Christe came downe vnto vs to the end he might lift vs vp thither You were saith hee to reioyce that I returne vnto my father because this is the last mark whereat you must ayme Hee dooth not declare in these woordes what hee differeth from the father in himself but to what end he came down vnto vs that he might vnite vs vnto God vntill we come thither wee stande as it were in the midle of the race And wee doe also imagine onelye halfe a Christe and a rent Christ vnlesse he bring vs vnto God That place of Paule is like to this 1. Cor. 15. 24 where as he saide that Christ should delyuer vppe the kingdome to God and the father that God maye be all in all Christ reigneth not onely in his humane nature but in asmuch as hee is God reuealed in the flesh How shall he then put off the kingdome To wit because the diuinity which appeareth now only in the face of christ shal thē be reuealed in it self There is this only difference because Paul describeth in that place the chiefeste and last perfection of the diuine brightnes the beames whereof beganne to shine after Christ his ascention To the ende the matter may appeare more plainelye wee muste yet speake somewhat more grosly Christ doth not compare his fathers diuinitie with his owne in this place neither doth he compare his humane nature with the diuine essence of the father but he rather compareth his present estate with the heauenly glory whereunto he should be receiued immediately as if he shuld say you desire to kept me in the world but it were better for me to ascēd into heauē Therfore let vs learne to behold Christ abased in the flesh so that he may leade vs vnto the fountayne of blessed immortalitie For he is not made our guide that he may only lift vs vp vnto the sphere of the Sunne or the Moone but that he may make vs one with God 29. And now I haue told you beefore it come to passe that when it is come to passe you may beleeue 30. I do not any more speak many things vnto you for the prince of this world commeth and he hath nothing in me 31. But that the world may know that I loue the father and as the father hath commanded me so I do arise let vs go hence 29. And now I haue told you It was requisite that the Disciples should be oftentimes admonished of this matter beecause it was an hydden mystery farre exceeding all humane capacitie Hee saieth that he foretelleth that which should come to passe that they may beleeue when it is come to passe For this was a profitable confirmation of their faith when as they did call to minde Christe his prophesies and saw that fulfilled which hee spake beefore Yet this seemeth to be a kynd of grauntinge as if Christe should say because you are not as yet able to receiue such an hidden mysterie I pardon you vntil the thing be come to passe which shal be vnto you in stede of an interpreter to expoūd this doctrin Therefore although he seemed for a season to singe vnto deaffe menne yet it appeared afterward that his words were not as it were spread abroade in the aire but that the seede was sown vppon the ground And as Christ speaketh in this place of his word and the euent of thinges so his death and resurrection and ascention grow togeather into one with his doctrine so that they ingender faith in vs. 30. I do not any more speake many thinges with you His meaning was to make the Disciples giue care vnto him by this woorde and more deeplye to imprinte in their mindes his doctrine For ynough of a thing causeth for the moste parte loathsomnesse and that is more feruentlye desired which we haue not at hande and that is more willingly receiued which shall be by and by taken away Therefore hee denounceth that hee wyll shortly departe to the ende they may be the more desirous to heare his doctrine And although Christ doth not cease to teach vs during the whole course of our life yet this sentence may be also applyed vnto our vse because for asmuch as our lyfe is but short we must vse the opportunitie For the prince of this world commeth and hath nothing in mee Hee might haue sayde simply and slattly that hee should dye shortly and that the houre of his death is nowe at hande but hee vseth some circumlocution to the ende hee may fortifie theyr mindes least being terrified with suche as vnseemely and horryble kinde of death they fainte For to beleeue in Christe crucified is nothing else but to seeke lyfe in hell He saieth firste that this power is graunted vnto Sathan then afterwarde hee addeth that hee will yeelde for this cause not beecause hee is enforced with necessitie but that hee may obey the Father The deuill is called the prince of this worlde not beecause hee hath any kingdome separated frō God as the Manichees did feigne but because hee exerciseth his tyrannye in the worlde through Gods permission Therefore so often as we heare this Epithite giuen vnto Satan let vs be ashamed of our miserable estate For howe proude soeuer menne bee they are the bondslaues of Sathan vntyll they be regenerate by the spirite of Christe For all mannekinde is comprehended in this place vnder this worde worlde For there is one delyuerer which delyuereth vs from this horrible slauery And seeings that this punishment was layde vppon the sinne of the first manne likeas it encreaseth dayly and is worse and worse because of new sinnes let vs learne to hate both our selues and our sinnes VVe are so holden captiue vnder Sathan his gouernment that yet notwithstang this seruitude dooth not make vs blamelesse seeing that it is voluntary Furthermore wee must note that that is attributed vnto the deuill in this place whiche is done by wicked men for seeing that they are carryed by the violente motion of Sathan that is worthily accounted his worke whatsoeuer they doe Hath nothing in me Because it came to passe through the sinne of Adam that Sathan hath the rule of death hee could not haue touched Christ who was free from al sinne vnlesse he had willingly submitted himself Although I suppose that these words reach farther then they are wonte to be expounded for the interpreters say thus Sathan findeth nothing in Christ because there is no matter of death in him forasmuch as hee is cleane from al spots of sinne But in my iudgement Christ doth not onlye speake of his cleannesse in this place but also of his diuine power which was not subiect to death For it was requisite that the Disciples shoulde knowe that he yeelded not through infirmitie leaste they shuld not thinke so honourably of his power as they ought But that former sentence is also included in this general sentence that he is not bound to Sathan in dying the death VVhence we
VVherfore we neede not feare least we bee deceiued in beleeuing him forasmuch as it is vnpossible for him to teach any thing but that which is true who hath this office giuen him by God and this desire naturally bred in him to defend the truth VVhosoeuer is of the truth Christe addeth this not so muche for this cause that he might exhort Pilate which he knewe should be in vaine as also that hee might set his doctrine free from the vniust reproches whereunto it was subiect as if he shoulde haue said this is laid to my charge as a crime that I haue professed my selfe to be a king but this is an vndoubted truth which all those receiue reuerently and without doubting whosoeuer are endowed with right iudgement and sound vnderstanding Although he saith not that those are of the truth which see the truth naturally but only in asmuch as they are gouerned by the spirite of God 38 VVhat is truth Some doe thinke that Pilate enquireth curiously as profane men are sometimes wont greedily to desire the knowledge of an vnknowen thing not knowing in the meane season why they desire this for this is their only intent and purpose to feede their eares But I doe rather take it that he vttered in these words some lothsomnesse For Pilate thought that he had no small iniurie done him in that Christ depriueth him of all knowledge of the truth Now we see in Pilate the common disease of all men Although euery mans conscience doth beare him witnesse that he is ignorant yet there are but a few that can abide to confesse it theereby it commeth to passe that moste men doe refuse true doctrine Afterward the Lorde who is a teacher of the humble doth punish the proude as they haue deserued by striking them with blindnesse From the same pride springeth that loathsomenesse that they doe not vouchsafe to submit themselues to learne because all men doe challedge to themselues readinesse and quicknesse of wit The truth is thought to be a common thing but on the other side God doth testifie that it far exceedeth the capacitie of mans minde The same thing falleth out in other thinges likewise The principall points of diuinitie are concerning the curse of mankind corrupt nature mortification of the fleshe newnesse of life free reconciliation by that only sacrifice imputation of righteousnesse whereby a sinner is accepted before god the illumination of the spirit Because these things are Paradoxes the commō sense of men doth contemptiblie refuse them Therfore there are but a few which profit rightly in Gods schoole because there is scarce one amongst ten that taketh any heed to the first rudiments and principles And why so saue only because they measure the hidden wisedome of God according to their owne sense It appeareth hereby that Pilate spake scornefully in y t he goth out by by In summe he is angrie with Christ because hee boasteth that hee bringeth the truth to light which lay hid before Yet this his indignation declareth that the wicked doe neuer so chourlishly reiect the doctrine of the Gospell but that they are touched with some efficacie therof For although Pilate went not so farre that he yeeldeth and submitteth himselfe to bee taught yet is he enforced to feele some pricking inwardly 39 But yee haue a custome Pilate did alwayes tosse this in his minde how he might deliuer Christ from death and seeing that the furie of the people was so great he kept a meane way whereby he might pacifie their mindes which were angrie For he thought that this woulde bee sufficient if Christ being let loose as an euill doer should suffer reproch alwayes afterward And therefore he choseth Barabbas that by comparing him with Christe hee may mittigate the hatred which they had conceiued against Christ. For this Barabbas was hated of all men for the crueltie of his offences For what is more detestable then a murtherer And Luke saith that he was also guiltie of other crimes In that the Iewes preferre him before Christ it commeth to passe through the◠singuler prouidence of God For it was not meete that the sonne of God should be deliuered from death with so shamefull a price Neuerthelesse he was cast downe into extreame ignominie in his death in that he was crucified betweene two theeues when Barabbas was let loose because he had taken the sinnes and offences of all men vpon him which could not otherwise bee purged And the glory of his resurrection which folowed immediately caused the death of it selfe to be a most valiant triumph Furthermore there was a filthie and grosse vice in that custome that the president of Rome did deliuer some one wicked person at Easter This was doone to celebrate the holinesse of the day but in very deed it was nothing els but a filthie profaning of the same For the scripture doth testifie that he is a abhomination before God which acquitteth the guiltie and wicked person Therefore it is farre off that such preposterous pardon should please him Therfore let vs learne by this example that there is nothing more preposterous then to bee desirous to worship God with our own inuentions For so soone as men shall begin to followe their owne imaginations they neuer make an end vntill being fallen into the most extreame dotings they doe manifestly mocke God Therefore the lawe and rule of Gods worship must bee fet from his prescript alone Chap. 19. 1 THen Pilate tooke Iesus and scourged him 2 And the souldiers platted a crowne of thorne and put it vppon his head and they put vppon him a purple garment 3 And said haile king of the Iewes and they smote him with their fists 4. Therfore Pilat went out againe and said vnto them behold I bring him forthe vnto you that yee may know that I find no fault in him 5. Therefore Iesus went forth bearing a crown of thornes and a purple garment Then said he vnto them behold the man 6. Therefore when the chiefe Priestes and officers saw him they cried saying crucifie him crucifie him 7. Pilate saith vnto them Take yee him and crucifie him for I finde no fault in him Pilat tooke Iesus Pilate persisteth in his purpose yet he addeth another reproach to the former because he hopeth that the Iewes will bee content with this meane chastisement when Christ shall be scourged wyth whippes And in that he laboureth so earnestly and profiteth nothinge we must consider therein the heauenly decree whereby Christ was appoynted vnto death Neuerthelesse his innocencie is oftentimes defended auouched by the testimony of the Iudg to the end we may know that he which was free from all faulte himselfe is made guiltye in our steede and that he suffereth the punishment which is due to other mens sinnes In Pylate we haue a notable example of a fearefull conscience he acquiteth Christ by his own mouth and he cōfesseth that there is no fault in him yet he punisheth him as if he were
But thys is a great matter that they were not afrayed to take vppon them continuall warre wyth their nation Therefore it is certaine that it came to passe throughe the heauenlye motion that they who gaue not due honour vnto Christe so longe as hee liued doe runne vnto his carcasse being dead They brynge their odours to enbalme Christes bodye but they woulde neuer haue done this vnlesse they hadde fealt the sauour of his death VVhereby it appeareth howe truely Christe sayde That onlesse a wheat corne die it remaineth alone but after that it is deade it bringeth foorth frute aboundantly before 12. 24. for wee haue a moste manifest testimonie in thys place that his death was more liuely then his life And the sweetenesse of the smell whyche the death of Christe breathed oute into the mindes of these two menne was of so great force that it did easily extinguishe all the affections of the fleshe So longe as the loue of richesse and ambition raigned in them the grace of Christe was vnto them vnsauerie but nowe all the whole worlde beginneth to be vnto them vnsauerie But lette vs knowe that there is prescribed vnto vs in the example of them what wee owe vnto Christe These two to the ende they might shewe some token of their faith caried the body of Christe constantly thoughe not without great daunger vnto the graue Therefore it is shamefull and filthye â—luggishnesse if wee defraude him of the confession of faith when as hee raigneth in the heauenly glorye VVherefore their vngodlinesse is so muche the more vnexcusable who seeinge they doe at this daye denye Christe with faithlesse dissimulation doe yet notwythstanding pretende the example of Nicodemus And I confesse they are like him in one poynte they endeuour by all meanes possible to haue Christe buried but nowe it was no time to burye hym sithens that hee is ascended vnto the right hande of the father that hee maye bee aboue menne and Aungels and that euery tongue maye confesse his high gouernment Philippians 2. 9. 10. 11. Secreatlye for feare of the Iewes Because feare is in this place set against the holye constancie whyche the spirite of the Lorde wroughte in the heart of Iosephe it is likelye that hee was not voyde of all vice Not that all feare whereby the faithfull take heede to themselues and auoyde tyrauntes and the ennemies of the Gospell is corrupte and vitious but because the weakenesse of faith bewrayeth it selfe so often as the confession of faith is suppressed by feare VVee must alway marke what the Lorde commaundeth vs to doe and howe farre hee biddeth vs goe Hee that stayeth in the midst of the course sheweth that he beleeueth not in God and hee hath no excuse who setteth more by his owne life then by the commandement of God In that the Euangelist vouchsafeth to bestow vpon Ioseph the title name of a disciple at such time as he was too fearfull and durst not professe his faith before the worlde we know by this howe gently the Lorde dealeth with those that be his and how fatherly he pardoneth their faultes Neither is there any cause why the false Nicodemites should flatter themselues who doe not only hide faith within but whilest that they feigne a consent with wicked superstitions so much as in them lyeth they deny that they were Christes disciples 40 As the Iewes are wont After that Christ had suffered extreame ignominie vpon the crosse God woulde haue his buriall to be honourable that it might be an entrance into the glory of the resurrection Ioseph and Nicodemus bestow no small cost so that it might seeme to bee superfluous but we must looke vnto the purpose of God who did also enforce them by his spirite to doe his sonne this honour that he mighte take from vs the horrour of the crosse with the smell of the sepulchre But those things which are extraordinarie ought not to be taken for an example And againe the Euangelist saith plainely that hee was buried after the manner of the Iewes by which woordes hee signifieth that this was one of the ceremonies of the lawe For it was requisite that the olde people vnto whom the resurrection was not so well made knowen and which had no token and pledge thereof in Christ should bee vnderpropt with such helps y t they might loke for the coÌ„ming of y â— mediatour with a constant faith VVherefore we must note the difference that is betweene vs vnto whom the brightnesse of the Gospell hath shined and the fathers vnto whome figures did supplie Christe his absence This is the reason why greater pompe of rites was tollerable then whiche shoulde not be without fault at this day For those whiche bury the dead so sumptuously at this day doe not onely bury dead men but also Christ himselfe so much as in them lyeth who is the king of life hauing pulled him out of heauen because his resurrection hath abrogated these old ceremonies There was also great care and religion amongest the Gentiles in burying which tooke his beginning of the fathers as sacrifices But seeing they had no hope of the resurrection they were not followers of the fathers but their Apes For the promise the word of God is as it were the soule which quickeneth the ceremonies so soone as the woorde is taken away what rites soeuer men do vse although they agree in externall shew with the obseruing of holy thinges yet they are nothing els but rotten and foolish superstition But wee must as I haue saide before at this day vse sobrietie and sparing in this point because immoderate cost doth take away the smell of Christ his resurrection 41 And there was in the place This is the thirde point which I saide was to be noted in the historie of the buriall The Euangelist expresseth the place for many causes first of all it came to passe not rashly or without the certaine prouidence of God that the body of Christ was laide in a newe sepulchre For although he died the death which all other men die yet because he should be the first begotten of the dead and the first fruites of those which ryse againe from the dead he had a new sepulchre giuen him Ioseph and Nicodemus had another thing in their heads For because it was but a shorte time to the settyng of the Sunne which was the beginning of y e Sabboth they sought the coÌ„modiousnes of the place In the meane while God did chose contrary to their mind a sepulchree wherein neuer man had laid for his sonne Therefore the holy men doe like the nighnesse of the place onely for this cause that the Sabboth might not be broken But God offereth vnto thâ— that thing which they sought not that hee might discerne and distinguish the bâ—riall of his sonne from the common order by some token The circumstance of the place did also serue to this end that the resurrection might be more famous and that it might giue
not only he but we had a new help to testify Christ his resurrection But the stubbernes of Thomas is vnto vs an example that this frowardnesse is ingendered almost in all men that they doe hinder themselues of their owne accord when as the entrance vnto saith is set open 25. Vnlesse shal see The fountain of the vice is noted in this place because euery mā wil be wise according to his own sense doth beare too much with himselfe These words do nothing agree with faith but it is a sensual iudgement that I may so cal it Therfore this befalleth all mē who are addicted to thēselues that they leaue no place for the word of God It skilleth not whether you read it the place or figure or print of the nailes For it may be that the scriueners haue tourned tupon into topon or on the cōtrary yet the sense is not altered therfore Therfore let the readers chuse whether they had lieuer 26. Bring in thy finger We haue already spoken once of Christ his entrance and his forme of salutation which he vsed Furthermore in that Christ doth so readily graunt Tho. that which he asked so wickedly so consequently doeth bid him feele his hands handle the wound of his side we gather hereby how diligently he prouided both for his our faith For he had not respect vnto Tho. only but vnto vs also least any thing should be wanting to the establishing of our faith The dulnes of Tho. is wonderful mōstrous being not content when he saw Christ he wold also haue his hands to be witnesses of his resurrection So that he was not only stubberne but also proud reprochful against Christ. He ought at least to haue been confounded with shame to haue ben afraid so sone as he saw Christ. But he thrusteth in his hand boldly and without feare as if he were not guilty of any fault For we may easily gather out of the words of the Euangelist that he came not to himselfe again before such time as he was conuicted by the touching it self So whilest that we giue lesse honor to the word of the Lord then is meete there cōmeth vpon vs by litle litle vnawares a worse stubbernes which bringeth with it cōtempt of it yea it taketh from vs all reuerence of him VVherefore we must take so much the more paines to bridle the wantonnes of our wit and nature least whilest that euery man doth giue himselfe greater liberty to resist then is lawful he shut the gate of faith against himself after that all feeling of godlines is as it were extinguished 28. My Lord and my God Thomas is awaked at length out of his dreame and he crieth out throughe admiration as men are wont to do who returne vnto themselues after that they haue beene beside themselues My Lord and my God For the abrupt sentence hath greater force and it is not to be doubted but that he brake out into these words being enforced with shame that he might therby condemn his sluggishnes Furthermore this so sodaine an outcry doth shew that faith was not quite extinguished in him although it was choked For he handleth not Christ his diuinity in his side or hands but he gathereth much more by out of these signs then they shew Whēce commeth this saue only because he returneth to himself sodainly out of forgetfulnes drousines Therfore it appeareth that that is true which I said euen now that the faith which semed to be abolished did lie hid in his hart as if it had been couered The same thing doth also befal many sometimes for they are wanton for a time as if they had cast away the feare of God so that there appeareth in them no faith but so sone as they are chastned with some light chastisement of God they come to thēselues againe when the fiercenesse of the flesh is brought vnder Certainly a disease should not be sufficient of it selfe to teach godlinesse whence we gather that so soone as the impediments are purged the good seede which lay hid beginneth to appeare VVhereof there was an excellent example in Dauid for we see howe carelesly he triumpheth after that he hath obtained hys lust all men would haue thought that faith had been quite abolished out of his minde at that time But he is so sodainly called into the way by suche a short admonition of the Prophet that we may readily gather some small fire although it were couered yet was in his minde which did without delay break forth into a flame As touching men they are guilty euen as if they had dispoiled themselues of faith of al the graces of the holy Ghost But it cōmeth to passe through the vnmeasureable goodnes of god that the elect do not so run hedlōg into alienatiō Wherfore we must take good heed that we fall not away frō the faith Yet we must perswade our selues that god doth kepe back his elect wyth an hidden bridle that they fal not deadlily that he doth myraculously nourish alwaies in their harts some sparcles of faith which he setteth on fire afterward with a new blast of his spirit in due time But this cōfession hath 2. members Tho. confesseth that christ is his lord then he climeth higher calleth him his god also We know in what sense y ◠scripture calleth christ Lord to wit because he is made by his father the chief moderator and gouernor who hath al things vnder his gouernment before whō euery knee must bow And finally because he is his fathers vicegerent in gouerning y e world So that this name lord belōgeth properly vnto him in as much as he is the mediator reuealed in the flesh and the head of the church But so sone as Th. knew the lord he is by by caried vp vnto his eternal diuinity that for good causes for Christ came down vnto vs for this cause was first of al abased then afterward he was placed at the right hād of the father he obtained the gouernment lordship of heauen and earth that he might lift vs vp vnto his diuine glory the glory of his father Wherfore to the end our faith may come vnto the eternall diuinity of Christ it must begin at that knowledge which is nigher more easie So y t it was truly said of some mā that we are brought led from christ as he is mā vnto christ as he is god because our faith goeth forward in such sort by degrees that laying hold vpō christ in earth as he was born in the stable hāged vpō the crosse it may passe vnto the glory of his resurrection and frō thēce at lēgth vnto his eternal life power wherin his diuine maiestly shineth Neuertheles we must know this y t we cānot rightly know that christ is the lord but that the knowledge of his diuinity succedeth immediately Neither is it to be douted but that this ought to be the
manner gouernment of his Church he allowed So that the visor is plucked from the faces of al the horned Byshoppes who being onely contente with stagelye pomp and the vaine title doe challenge to themselues byshoplyke right and autoritie 16 Feede my sheepe Christ doth not commit al generally aswel to Peter as to others to be fed but only his lambs or sheepe And he defineth in an other place who those be which he accounteth to be of his flock My sheepe saith he heare my voce and follow mee the voice of a straunger do they not hear Good teachers must do their diligeÌ„ce to gather al vnto Christ and because they cannot discerne betweene the sheepe and wild beasts we must all of vs trie whether they can be tamed who are more like wolues then sheep or no. Yet when they haue don al they can theyr labour shall profite none but the elect sheepe For easines to bee taught and faith proceede thence because the heauenly father deliuereth those to his sonne to obey him whom he hath chosen before the creation of the worlde But this place teacheth that none can bee fed to saluation with the doctrine of the Gospel saue those which are meek and apt to be taught for Christ doth not in vaine compare his disciples vnto lambs and sheepe But we must also note that they are tamed by the spirite of God who were Beares and Lions by nature 17 Peter was sory VVithout doubt Peter did not perceiue Christes drift in asking him so often Therfore he thinketh that he is accused by the way as if he answered not from his hearte But we haue alreâ—die shewed that it was no superfluous repetition Againe Peter had not yet tryed sufficiently how deeply the loue of Christ must be rooted in their mindes who must ouercome innumerable straites he learned afterward by long vse that it was not in vaine that he was so througly examined Furthermore those are taught in his person who are about to take vpon them the charge and gouerning of the Church not to sift themselues lightly but that they must examine themselues throughly with what zeale they are endowed least they recoyle or faint in the middest of the course We are al likewise taught that we must take it pacieÌ„tly if at any time the Lorde doe examine vs more roughly because hee hath iust causes to doe the same which we know not 18 Verily verily I say vnto thee After that Christe hath exhorted Peter to feede his sheep he doth also arme him to enter that warfare whiche was at hand So that he doth not only require faith diligence at his handes but an inuincible minde and courage in dangers and constancie in bearing the crosse finally he commaundeth him to be readie to suffer death when need shall require And although the condition of all pastours be not alike yet this admonition agreeth belongeth vnto theÌ„ all in some respect The Lord spareth many and abstaineth from theyr blood being content with this one thing that whilest they liue they coÌ„secrate theÌ„selues faithfully wholy to him But because SataÌ„ doth euer now theÌ„ stir vp new manifold coÌ„bates they must needs be prepared to die whosoeuer doe take vpon them the office of feeding for as much as they haue to deale not onely with sheepe but also with wolues As concerning Peter Christ would haue him foretold of his end that he might alwayes thinke vpon this that hee should establish that doctrine with his blood whereof he was made a minister Although Christ seemeth in this place not only to haue respected him but also that he adorned him with the title of a Martyr in presence of the otâ—er Disciples as if he should haue said that he should be another manner of champion then he had shewed himselfe VVhen 〈◊〉 wa st younger Age seemeth to be appointed to rest be idle wherfore old men are set free froÌ„ publike burdens they are made discharged souldiers Therfore Peter might haue promised himself a quiet estate of life in that age but on the contrary Christ saith that the order of nature shall bee changed so that hee who liued after his owne will wheÌ„ he was young shal be gouerned by another mans wil wheÌ„ he is old and that he shall suffer violent gouernment But we haue in Peter an excellent glasse of our common estate Many men liue pleasantly and commodiously before they be called by Christ so soone as they haue giuen him their name and are receiued to bee his Disciples or at least shortly after are drawen vnto great and greeuous combats vnto a troublesome life vnto great perils and sometimes vnto death it selfe Although this be an hard estate yet must we painfully suffer the same Neuerthelesse y e Lord doth so temper the crosse wherwith he will haue his seruants tryed that hee beareth with them so long vntill their power waxe rype for he doth well know their infirmitie beyonde the meane and measure whereof he vrgeth them not So did hee pardon Peter so long as he sawe that he was tender weake Therfore let vs learne to offer our selues vnto him euen vntill the last breath so that hee giue vs strength wherein the filthy vnthankfulnes of many appeareth For the more meekely the Lorde dealeth with vs so much the more doe we accustome our selues to liue delicately So that there is scarce one founde amongst an hundred which doth not murmur and repine if he be handeled more roughly after that he hath been long borne with But wee ought rather to haue considered the gentlenesse of God in that hee spareth vs for a time So Christ saith that so long as he was conuersant vpon earth his Disciples liued merily as if they had been present at a mariage for whom fastinges and teares were afterwarde prepared Math. 9. 15. Another shall girde thee Many do thinke that the manner of his death is signified hereby because he was hanged with his armes spread abroad but I doe thinke that vnder this woorde girde all externall actions are simply comprehended wherewith a man ordereth himselfe and his life Thou gyrdedst thy selfe that is thou clothedst thy selfe as it pleased thee but this libertie of fashioning and framing thy apparrell shall be taken from thee Furthermore it is better not to know what maner of death Peter suffered then to beleeue doubtfull fables Shall leade thee whither thou wilt not The sense is that Peter shoulde not die in his bed but by violence and the swoord But this seemeth to be an absurd thing that Christ saith that his death shall not be voluntarie For as there is no constancie in that Martyr whiche is carryed to death against his will so is he worthie of no prayse But this ought to be referred vnto the disagreement that is betweene the flesh and the spirite For we doe neuer obey God with so free an affection but that the world flesh doe drawe vs as it were with cordes vnto the
couenant of God he retourneth to the especiall promisse for the which cause he was sent so the first place which appertaineth to the last and full redemption noteth one certaine childe to whom the title of God shoulde only belong but the latter place which is referred to that speciall benefit which was then at hand appoynteth the time by the infancie of theÌ„ which then were new borne or shortly after were to be borne Hetherto except I be deceiued I haue with strong sound reasons refuted the cauils of the Iewes wherwith they endeuor to ouerwhelme the glory of Christe least by this prophesie it shoulde shine forth Now it resteth for vs to take away that cauil in the woorde glâ—â— They very frowardly shake vp Mathew who proue that Christ should be borne of a virgin when that the Hebrewe worde doth simplie note a yong woman and they scorne vs as men deceiued with a word wrongfully translated that we shuld beleue that he was conceiued by the holy Ghost wheÌ„ that the Prophet only sayth that he was the sonne of a yoÌ„g woman But first therein they shewe ouer much pleasure in contending while they vrge that worde to be vnderstode of a yong woman known vnto a man which the scripture attributeth euery where to virgins The etymologie also agreeth with the same which signifieth a hiding wherin is noted a maidenly shamefastnesse they bring one place oute of the Prouerbes chap. 30. 19. which yet helpeth them nothing at all for there Salomon speaketh of a maid whom a yong man loueth but it doeth not presently folow that she should be defiled whom a yong man loueth nay the coÌ„iecture on the other part is more probable Furthermore if I shuld graunt that which they require of the word yet the matter it selfe conuinceth them and enforceth them to confesse that the Prophet speaketh of a wonderful and an vnwonted birth He crieth that he bringeth them a signe from the Lord and that no commoÌ„ signe but such a one as shuld excel al others if he had only said that a woman shoulde beare a childe then howe ridiculous a thing had it beene for him to make so solemne a preface VVe see how the Iewes through their owne frowardnesse doe not only set forth themselues to be scorned at but also the most reuereÌ„d mysteries of God And it is not a vaine argument which is gathered out of the whole text a damsel shal conceiue why is there no mention made of the man The prophet commendeth speaketh of some vnaccustomed vnusuall thing Furthermore the commandement of geuing the name to the child was geueÌ„ to the damsel in the which matter the Prophet also speaketh of a thing extraordinarie for although that the scripture declareth that the mothers oft times gaue the names to the childreÌ„ yet they did it by the authoritie of the fathers therfore the Prophet directing his speach to the damsel doth in this childe take from the meÌ„ what right soeuer the order of nature had geuen them Then let this remaine stedfast that the Prophet coÌ„meÌ„deth this great myracle of God that al the godly might atteÌ„tiuely reuerently consider the same which the Iewes do vnworthely prophane applying that to a coÌ„mon maner of coÌ„ceiuing which is spoken of the secrete working and power of the spirite 23. His name Emmanuel The scripture vseth to speake thus that God is with vs when that he is present with vs with his help with his grace exerciseth the power of his hand to defend vs. But heere is the meane expressed wherby God communicateth with men for without Christe we are alienated from God and by Christ we are not only receiued into his fauour but we are also made one with him And that which Paule teacheth to the Ephes. 2. 17. that the Iewes vnder the law were nere vnto God and that there was a deadly hatred betwene him the GeÌ„tiles meaneth nothing els but that God in shadowes figures gaue signes of his preseÌ„ce vnto this people which he had adopted for that promise was in force God in the middest of thee Deu. 6. 15. 7. 11. Also this is my rest Psal. 132. 14. But seing that familiar coniunction of the people with God did depend of the mediatour because that in substance he was not yet fully reuealed by signes he was shadowed His seat and his dwelling place was placed betwene the Cherubims because that the arke was the figure and the visible pledge of his glory But in Christe no more a shadowed but a perfecte presence of God was geuen and shewed vnto the people for the which cause Paul sayth to the Col. 2. 9. that al fulnesse of the Godhead doth dwel in him bodely And truely he could not otherwise haue ben a lawfull mediator except that vnseparable conioyning of both the natures in him had ioyned men to God neither is there anye cause why the Iewes shuld iangle that the name of God is often traÌ„sferred to those monuments wherin he witnesseth his presence to the faithful for it cannot be denied but that this name containeth in it a secreate contrariety which coÌ„pareth the presence of God reueled in Christ with the whole maner of his presence as he was shewed to the old people before the coÌ„ming of Christ. If the cause of this name begaÌ„ then in dede to be manifest wheÌ„ that Christ appeared in the flesh then it foloweth that in times past God was ioyned to the fathers not fully but only in parte wherof againe it is concluded that Christ is God manifested in the flesh And he hath exercised the office of a mediator euen froÌ„ the beginning of the world But because al this did depend of the later reuelation then as though he were cloathed with a newe person he was woorthely at the length called Immanuel when as he came foorth as a priest who with the sacrifice of his owne body shuld wash away the sins of men with the price of his owne bloud shuld reconcile them to his father to be short should fulfil al the partes of mans saluation So first in this name the diuine maiestie of Christ is to be coÌ„sidered of vs that it may haue that reuerence of vs which is due to the only the eternall God But yet neuertheles that fruit is not to be neglected which God would therof gather receiue from vs for as oft as we behold God man in the person of one Christ we may certainly determine that God possesseth vs if by faith we be ioyned vnto Christ. That the number is changed in that verbe they shall call it differeth nothing from those things which I spake before the Prophet speaketh to one virgine and therefore hee vseth the second persone thou shalt call But for what cause this name was firste vttered this is the common confession of all the godly that God gaue him selfe in Christ to be enioyed of vs. 24. Ioseph being raised The readinesse
of the obedience which is heere described doeth make no whit lesse to testifie the certaintye of the faith of Ioseph then it doeth for the praise of his obedience for excepte that euery doubte hadde beene taken away and his conscience very well setled he neuer so willingly and so sodainly had changed his counsell and taken his wife through whose companie hee lately iudged himselfe to haue bene defiled therefore there was some note of the power of God imprinted in his dreame which suffered not his minde to wauer Then folowed the effecte of faith that the will of God being knowen he presently prepared himselfe to obey it 25. He knew her not til shee Vnder the colour of this place Heluidius in times past moued great troubles in the church for that he would gather therof that Mary was a virgin but vnto her first birth that after she had other children by her husband The perpetual virginitie of Mary was very sharply and copiously defended by Hierome let this one thing suffice vs that it can be very fondly and il gathered out of the wordes of the Euangelist what became of her after that Christ was borne Hee is called the first borne but not in anye other respecte but that we mighte know that he was borne of a virgine It is denied that Ioseph had to do with her vntill shee had brought foorth this also is restrained vnto the same time but what folowed after he doeth not declare It is sufficiently knowen that such is the vse of the scriptures and certainly no man wil at any time mooue question of this matter except he be curious and no man wil obstinately stād in the same except he be a contentious brabler Mathew Marke Luke 2.   1. And it came to passe in those dayes that there came a commaundement from Augustus Caesar that all the world should be taxed 2. This first taxing was made when Cyrenius was gouernour of Syria 3. Therefore went all to be taxed euery man to his owne Citie 4. And Ioseph also went vp from Galile out of a citie called Nazareth into Iudea vnto the city of Dauid which is called Bethlehem because hee was of the house and linage of Dauid 5. To be taxed with Marie that was geuen him to wife which was with childe 6. And so it was that while they were there the daies were accomplished that shee shoulde bee deliuered 7. And shee brought foorth her firste begotten sonne and wrapped him in swadling cloathes and laide him in a cratche because there was no roum◠for them in the Inne Luke declareth howe it came to passe that Christ should be borne in the citie of Bethlehem when that Marye his mother dwelte in an other place and was now nere vnto her trauel And first he excludeth all humane counsel when he sayth that Ioseph and Mary left their house and came thither that they mighte bee taxed accordinge to their familie and stocke If throughe their owne deuise and counsell they hadde chaunged their place that Mary might be deliuered in Bethlehem then should we only haue considered the persons themselues but now when that they haue no other purpose but that they might obey the commandement of Augustus we plainely see that they as blinde folkes were led by the hande of God thither where it behoued Christ to be borne And this semeth to fal out by fortune as prophane mē ascribe vnto fortune al other things which are not gouerned by the determined coūsel of men But it is not sufficient simplie to beholde what is done but we muste also remember what was forespoken by the Prophet many ages before And this comparison shall euidently shewe that this taxe was not commaunded by Augustus Caesar and Ioseph and Marie remoued not from their house that they might at that time come to Bethlehem without the wōderful prouidēce of God so we see that somtime the holy children of God although they wander in minde not knowing whether they goe yet they holde the right way because the Lord directeth their steps and the wonderful prouidence of God doth no lesse shew it selfe in this that the tyrannical gouernmēt draweth Marie from her house that the prophesie might be fulfilled God by his Prophet had apoynted the place as we shall after see where he would his sonne should be borne but if Mary had not by force ben compelled she had determined to haue bene laid at home Augustus commanded that a taxe should be seased in Iuda that euery man shuld geue his name that thence forth they might pay a yerely tribute which before they were woont to pay to God So that which God vsed to require of his people a prophane manne doeth violently snatche vnto himselfe and that were as much as if hee shoulde binde the Iewes wholely to himselfe and should forbid that after that they should be accompted for the people of God So when the matter was come to vtter despaire and the Iewes seemed for euer to be cut off and alienated from the gouernment of God God doth not only speedily and beyond the hope of all men geue a remedy but he vseth that wicked tiranny for the redemption for the gouernor or whosoeuer he was that was Caesar his deputie while he executed that which was geuen him in commaundement was the secrete messenger of God to fetch Mary to the place appoynted of God And certainly to this purpose tendeth the whole hystorie of Luke that the faithfull might knowe that Christ was brought forth from his birth by the hand of God For this auaileth not a litle for the assuraunce of faith that Marie was sodenly and against her owne minde drawen to Bethlehem that the redeemer might come frō thence as he was promised 1. All the world This Synecdoche ought not to seeme hard seeing that it was vsed in diuers places by the Romane wryters and I doubt not but that this taxe was generall throughout all the prouinces that it mighte be the more tollerable and not so odious yet the manner of the tribute might be diuers That this was the first taxing I interpreat because that the Iewes then as it were throughlye tamed hadde this newe and vnaccustomed yoake laide vppon them For that whiche some saye that it was the first after that Cyrenius was gouernour of Syria hath no colour in it for there was a yearelye tribute but the description or taxing was not made euery yeare Therefore this is the meaning that the Iewes were then more grieuously oppressed There is no absurditie in the diuersitie of the Gouernours name while some call him Cyrenius some Quirinus or Quirinius for wee knowe that the Greekes in translating the Latine names often chaunge somewhat in the pronounciation But there riseth a farre greater difficultie then this from other where for Iosephus in his eighteenth booke of Antiquities the first chapter declareth that when Archelaus was banished to Vienna Quirinus came as Proconsull who shoulde vnite Iudea to the