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
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
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
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
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
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
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
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
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
the dayes of my life Only this I say of M. Caluines labours here that in my simple iudgement it is one of the profitablest workes for the church that euer he did write Next for your praises as you like not to heare them so I will not offend you in setting thē down nor giue others occasiō to cōdemne me of flatterie They which haue best knowen you say that you began a good course in your youth that you witnessed a good confession in the late time of persecution that your constancie hath beene testified by your troubles at home and trauels in forraine countries you haue continued your profession in the midst of your dignitie Lordships and liuing left by your parents and in the seat of gouernment wherein our Soueraigne most gracious Queene hath placed you not falling a sleepe in securitie in this so peaceable a time My good L. continue to the end so shall you bee safe I speake not this as if it were your owne strength that hath holden you vp all this while But meditate somtimes I pray you vpon the 71. Psalme and pray that Lorde as Dauid did who kept you in your youth that he will keepe you in your old age now that your head is hoare and hayres gray And I beseech the mighty Lord to thrust them forward which are drawen back by their youthly affections and to raise vp them that fell away for feare of troubles to waken those which in this quiet and calme time do sleepe in securitie or waxe wanton with the wealth of the worlde that we may meete the Lord with true humilitie and earnest repentaunce to see if hee will bee intreated to continue his mercies towards vs least he turn his correcting rod which he hath so ofte shaken ouer vs into a deuouring swoord to consume vs. Of my selfe I will say nothing the mouthes of the wicked cānot be stopt their false tongues I hope shall teach me to Walke warilie I haue learned I thanke my God to passe through good report and through euill and to commit my selfe and my cause to him that iudgeth right The Lord of Lords preserue your honour in safetie and multiply all spirituall blessings vpon you and yours From Kiltehampton in Cornewall this 28. of Ianuarie 1584. The Lords most vnworthie minister lame Eusebius Paget A TABLE OF THOSE THINGES which are expounded in the Harmonie The first number sheweth the page the other the verse of the Chapiters But if the number be one alone it signifieth that whych thou doest seeke for to be had in the Commentary which next of all followeth the woordes of the Euangelists before which no number of verses is set A ABia the sonne of Eleazar the priest 5. 5. Abhomination of desolation what it is 643. 15. Abrahams sonnes be of two sortes 36. 49. and 40. 55. and 223. 12. 341. 39. 400. 23. 550. 9. Abrahams bosome 398. 22. Abrahams laughter differeth from the laughter of Sara 15. 18. Admonitions are necessary 498. 15. Adoption the keye of the kingdome of heauen 339. 27. A token of adoption to deserue wel of al 185. 45. Adulterie before god 175. 28. Humane affections are not to be layed away 287. 37. Afflictions common to the godlye and godlesse 637. 9. Afflictions very profitable to the godlye 322. 17. the faithful ar subiect to afflictiōs 287. 38 Almes the sacrifice of a sweete sauoure 173. 23. Ambition howe daungerous it is 162. 24. and 434. 1. Ambition immoderate 37. 51. Ambition in the glorye and solemnities of a funerall 398. 22. Ambition alwayes in vertues to bee feared 186. 1. Ambition is condemned 126. 24. 186 1. 384. 7. 398. 22. 433. 1. and 404. 1. and 486. 5. and 539. 22. and 541. 24. The true way or maner of correctinge ambition 539. 22. The Anabaptistes doe wickedly keepe litle children from baptisme 521. 14. they do condemne othes vnlearnedly 178. 34. They do wickedly banish kinges magistrates frō the church 542. 25. They keepe wrongfully the vse of the sworde from the Church 714. 52. they ouerthrow pollitike order and estate 508. 24. The Anabaptistes denye that it is lawfull for a Christian manne to deuide his goodes 373. 13. The error of the Anabaptists concerning cōmunity of goods 118. 11. 373. 13. The vaine boastinge of the Anabaptistes 161. 12. The particle and put for because 32. 42. 493. 16. The Angels know not the last day 655. 36. The Angels are the kepers or watchmen of the faithful 131. 6. 488. 10. 714. 53. One Angell captaine or leader of the whole people 264. 9. The Angels are ministers of the elect or chosen 398 22 The papists foolishlye imitate the Angel 22. 28. How Angels are the sons of god 24. 32 Of Angels Christe is the head 474. 5. Anger for the iudgement of god 115. 7. Holy and iust Anger 320. 8. Anna the prophetesse 89. 36. The scripture hath foretold the destruction of Antichrist 633. 2. Antichrists furnished with myracles 647 23. The Apostles were sollicited or mooued of the Scribes vnto falling away 244 11. their calling 266. Apostles whye twelue in number chosen of Christ 267. 1. 530. 28. the libertie of the Apostles in citing the places of the olde testament 82. 6. 324. 20. 730. 9. VVherein Aristotle placeth the chiefest good 371. 38. Arrogancie is to be auoided 78. 21. Holy Assemblies are not to be neglected 502. 20. the place of Augustine 162. 24. 180. 39. 262. 28. 278. 23. and 390. 23. 400. 25. 415. 58. Answeares put for any word or speache 103. 46. B BAalim were in times past called lesser gods 280. 25. Baptisme is not to bee denied to infants 521. 14. 801. 19. Baptisme followeth doctrine 801. 19. the ende of Baptisme 540. 22. the veritie of Baptisme is in Christ alone 119. the Anabaptists as much as in them lyeth doe blot out Baptisme 436. 2. the Baptisme of Iohn for his whole ministerie 572. 25. the Baptisme of Iohn and of Christe is the same 110. 3. 120. Barabbas is preferred before Christe 736. 15. Barennesse counted as a reproche 20. 25. Barennesse excludeth none out of the kingdome of heauen ibidem Beelyebub what it is 276. 25. and 320. 24. to Beleeue what it is 33. 45. looke faith Two Bethlems 83. 6. why a Bil of diuorcement in times past was permitted 176. 31. the Bishops of poperie are not pastours 138. 18. 800. 19. the Bishops of poperie glorye in value in the succession of the Apostles 164. 13. and 581. 42. and 606. 2. and 803. 20. the Bishops of poperie are dumme Dogs 256. 36. Blasphemie against the spirite what it is 331. 31. Blessing is diuersly taken 805. 19. Blessing put for happinesse 22. 28. Blessing for giuing of thankes 426. 19. the Blessing of the papistes god is magicall 692. 26. Blessed putte for chosen or beloued of God 671. 34. Blessednesse towarde vs is from the free loue of
come out by gestures and signes dooth shew that hee is become dumbe And it is credible that some tokens of feare remayned in his countenaunce whereby they gather that God had appeared to him And there were in that age few or no visions but the people did remember that they had beene common before in their fathers time VVherefore not without cause did they iudge of these manifest signes For it was not coÌ„mon that sodenly without sicknes he should be dumb And that after longer delay then neede was he should come so amased out of the temple Furthermore the name of the temple as we now said iâ— vsed for the holy place where the altar of inconse was from thence the Sacrifice being finished the priests were woont to goe into their porche and thence they blessed the people 23. VVhen the dayes were fulfilled Luke doth put the word Liturgian for the executing of the office which did goe by course in order to euery one euen as we haue said That it is said that Zachary returned to his house the time of his charg being past hereout we gather the priests so long as they were in their courses did refrain froÌ„ their houses that they might altogether be giuen and fixed to the seruice of God For this purpose there were Galeries made in the sides of the temple in the which they had chaÌ„bers The law did not forbid the priest from his own house but that it restrained them from touching of their wiues when they should eat the holy bread It is probable that when Many with smal reuerence did handle the holy things this remedie was inuented that they being remoued from all allurements might keepe them selues cleane free from all pollution Neyther was the lying with their wiues onely forbidden then but also the drinking of wine and strong drink Therefore when the order of their diet was chaunged it was profitable not to depart from the teÌ„ple that the sight of the place might teach them to seeke and esteeme of puritie euen as it was appointed of the lord It was also profitable that al occasion of wantonnesse should therby be taken away that with more diligence they might apply their charge The Papistes this day vnder this pretence doe defend their tyrranous law of vnmarried life For thus they reason seeing the priests in times past were commanded to abstain from their wiues when they were busied in holy affaires now worthily may perpetuall continence be required of our priestes which not by course of times but daily doe sacrifice Chiefly for that the dignitie of holy rites is farre more excellent then vnder the law But I would knowe why they doe not also abstaine from wine and strong drinke For neyther is it lawfull to separate those commaundements which God hath ioyned that onely halfe should be obserued and the other part neglected The compâ—nie with their wiues is not so expressly forbidden as the drinking of wine If vnder the colour of the law the Pope doth inioyne to his priests single life why doth he permit them wine Nay by this reason he ought to shutte vp his priestes in some innermost roomes of his Temples that they being shutte in prisons might passe all their life without the fellowship of women and people Now we see plainely they wickedly pretende the law of God from which they depart But notwithstanding a ful answere dependeth of the difference of the law and the Gospell The priest did place him selfe before God to purge awaye the sinnes of the people that he might be as it were a mediatour of God and men it behooued him vpon whom that office was layd to haue some note whereby he being exempted from the common order of men might be knowne as the figure of the true mediatour For this purpose were appointed the holye garments and annoynting Now in the publike ministers and pastors of the Church there is no such like thing I speake of the ministers which Christ instituted to feede his flock not of those which the Pope maketh rather butchers to sacrifice Christ then priestes VVherefore let vs repose our selues in that sentence of the holy Ghoste which pronounceth that matrimonie is honourable in all men 24. Shee hidde herselfe This seemeth to bee absurd as though that shee should be ashamed of diuine blessing Some thinke that the thing beeing yet doubtfull shee durst not come abroad least that shee should make her selfe a laughingstocke if her opinion should be made frustrate which shee had conceaued And I doe so accompt of the promise made that shee was assured it should come to passe For when shee perceaued such grieuous punishment to be layde vppon her husband for the vnaduised fall of his tongue howe could shee fiue monethes space nourish such doubt in her heart and her woordes doe plainely declare that her hope was not wauering or doubtfull For when shee saieth the Lorde hath doone it shee wisely and without feare declareth the Lordes known fauour There might be two causes of her hiding First that the miracle of God should not be layde open to the diuers speaches of men beefore it should apparauntly be knowne For it is the custome of the worlde to speake oftentimes rashly and verie vnreuerentlye of the workes of God The other cause was that when men of a sodaine shoulde see her great with childe they should the more be stirred to praise the Lorde For those workes of GOD which by litle and litle rise vppe amongst vs in processe of time are naught sette by Therefore Elizabeth hydde and absented her selfe not for her owne sake but for the cause of others 25. Thus hath the Lorde dealt with mee Shee setteth forth the goodnesse of God priuately vntill the appoynted time should come of publishing the same vnto the worlde It is to bee supposed that her husbande by writing had enformed her of the promised childe in that the more certainely and with the cheerefuller minde shee sheweth that GOD is the aucthour of this benefitte And that shee approoueth in her nexte woordes In the dayes wherein he looked on me to take from me my rebuke among men Shee declareth that the cause of barrennesse was for that the fauour of God was turned from her Amongst the earthly blessinges which God doth giue the scripture accounteth this as chiefe that he vochsafeth to giue vs children For if the increase of bruit beastes is a blessing of God then how much more excellent man is then beastes so much more to be esteemed and accounted of is the increase of men then of beastes Neither is it a slight or common honour that when God alone deserueth to be accounted a father hee yet admitteth earthly men into the fellowshippe of this name with him Therefore that doctrine is diligently to be considered that children are the inheritaunce of the Lord. Psalm 127. 3. and the fruite of the womb his rewarde But Elizabeth had a further regarde because that beyonde the common
publike example was mineded to put her away secretely 20. But whiles hee thoughte these thinges beholde the Aungell of the Lorde appeared vnto hym in a dreame sayinge Iosephe the Sonne of Dauid feare not to take Marie for thy wife for that which is conceiued in her is of the holye Ghost 21. And shee shall bring foorth a sonne and thou shalt call his name Iesus for he shall deliuer his people from their sinnes 22. And all this was done that it mighte be fulfilled which was spoken of the Lorde by the prophet saying 23. Beholde a virgine shall beare a sonne and they shall call his name Emmanuel which is by interpretation God with vs. 24. Then Ioseph being raised from sleepe did as the Angel of the Lorde had inioyned him and tooke his wife 25. But he knew her not till she had brought foorth her first sonne and he called his name Iesus 18. The birth of Iesus Christ. Mathewe doth not as yet declare where or after what maner Christ was borne but how the heauenly generation was reuealed vnto Ioseph First he sayth that Mary was founde with childe of the holy Ghost not that that secrete worke of God was commonly knowen but as it became knowen vnto men so doeth he reueile the power of the spirite which as yet lay hid He sheweth the time when shee was betrothed to Ioseph and yet before that they came together for in respecte of the assuraunce of the mariage assoone as the mayde was promised to a man the Iewes esteemed her as a lawfull wife and therefore the lawe condemned them of adulterie which defiled them selues with them that were contracte The woorde which the Euangelist doth vse doth either modestly signifie a secrete accompanying together or it is simply taken for to dwell together as husband and wife shoulde make one house and one familie So the sense is that the virgin was not yet deliuered by her parents into the hand of her husband but as yet liued vnder the custodie of her parents 19. Being a iust man Some interpreters vnderstande that Ioseph because that he was iust would haue spared his wife so iustice with them should signifie humanitie or a moderation of the winde bent vnto gentlenesse But they are of better iudgement which reade these two clauses contrarily that Ioseph was iust but yet hee was carefull for the fame of his wife so that the iustice which is heere commended was in respect of the hatred and detestation of the sinne Because that he suspected lier of adultery nay because that he was perswaded that she was an adulteresse he would not nourish such an offence with his gentlenesse and certainly he is his wifes bawde who soeuer hee is that winketh at her vnchastitie good and honest mindes doe not onely abhorre such an offence but also the lawes doe spot with infamie such negligent slouthfulnesse as that is whereof I spake Therefore Ioseph with a zeale of iustice condemned the fault which he supposed to be in his wife yet his minde bent to humanitie staied him from executing the extremitie of the lawe This was a meane more qualified if he priuely departing shoulde go toe an other place whereby wee gather that hee was not of so softe and so effeminate a minde that vnder the pretence of mercye he woulde nourish the sinne by couering it Onely he remitted some what of the extremitie of the lawe and would not cast her foorth to the infamous reproche and it is not to be doubted but that his minde was stayed by the secrete instincte of the spirite for we know how outragious gelousie is and howe violently it carieth a man away wherfore although Ioseph had endured an ouer daungerous inuasion yet was he wonderfully crossed with diuers perilles which were at hand when he first beganne to deliberate of the matter I iudge the same of Maries silence though we graunt that for shame shee durst not tell her husband that shee was with childe by the holy Ghost yet shee was rather stayed by the prouidence of God then by her owne counsell or witte for if shee had tolde him as it was a matter incredible so Ioseph should haue thought that shee had mocked him and that all men would haue laughed at and haue taken as a meere fable neither should the Oracle of God haue bene so muche estemed of if it had followed after Therefore the Lorde suffered his seruaunt Iosephe to be caried awaye into a wrong opinion that with his owne voyce hee might reduce him into the way but it is to be knowen that it was rather done for our sakes then for his owne priuate cause for the Lorde by all meanes preuented least there should be any sinister suspition in the Oracle For seeing the Aungell commeth to Ioseph as yet ignoraunt of the whole matter the wicked haue no occasion to cauell for he came without parcialitie to heare the voice of God he was not entised by the flatteries of his wife the opinion which he had conceiued was not drawne from him by entreaties he was not bent to the contrary part by humane reasons but when the false offence of his wife stacke fast in his minde then did God shewe him selfe as lette downe from heauen to vs that he might be the more conuenient witnesse and haue the greater credit with vs. VVe see that it was God his will to teache his seruaunt Ioseph by an Angell to that ende that hee himselfe might be a heauenly messenger to others and might declare and tell that whiche hee hearde neyther of his wife nor of any other mortall creature That this mysterie was not at the first reuealed to moe this seemeth to be the reason because that it was meete that this incomparable treasure shoulde be kept secreate and only reuealed to the children of God Furthermore there is no absurditie in it if the Lord as he often vseth would by this meanes prooue and trie the faith and obedience of his children Certainly except a man maliciously refuse to credite God and to yelde himself in obedience to him hee will be sufficiently satisfied with these testimonies wherewyth this principle of our faith is prooued for the same cause also did the Lorde permit Marie to marrie that the celestiall conception of the virgin might be hidde vnder the veile of marriage vntil the appoynted time of reuealing the same In the meane while the vnfaithfull as their vnthankfulnesse and malice deserued are blinded and see none of these mercies 20. VVhiles he thought these things Heere we see how the Lord vseth to be present with his children in conuenient time and as they say euen in the very poynt or time of neede whereby we also gather that while hee seemeth to dissemble at our cares and sorowes he yet hath a regard vnto vs but he so staieth and secretely resteth while hee examineth our patience and then in his time appoynted hee helpeth vs. And althoughe his helpe seemeth to be slow and late yet it is
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
then by offending the tyrant But I shewed a litle before that the whole people were too much degenerate which had rather be oppressed with a yoake of tyrannie then that by the chaung they would feele any discōmoditie And if God had not confirmed with his spirite the mindes of these wisemē they might haue fallen at this offence yet the zeale of their endeuour is not diminished but forward they goe without a companion But they want not matter to confirme their faith while they nowe heare him renoumed as king by diuine oracles who was shewed vnto thē by the star That the star directeth thē as they wēt on their way euē vnto the place it may be easily gathered that it vanished away before for no other cause but that they might enquire at Ierusalē for the new king that to take away excuse from the Iewes which after they were taught of the redeemer sent vnto them yet wittingly willingly despised him 11. They found the babe So vncomly a sight might haue bred a new offence to the wisemen whē as they saw nothing in Christ that appertained to a king so that he was vilier vsed more contemned then any cōmon infant But because they are perswaded that he is appointed of god to be a king this only thought fixed in their mindes causeth thē to reuerence Christ for in the counsel of god they do behold his dignitie as yet hid kept secret And because they certeinly appoint that he shal proue otherwise then he yet appeared they are no whit ashamed to giue him kingly honour Also by their gifts they declared whence they cāe for it is not to be douted but y t they brought these as tokens fruits of their coūtrey And vnderstād that euery one of thē did not offer his gift but these 3. things were in cōmō offred by thē al that which almost al the interpreters disput of the kingdō priestod burial of christ make gold a tokē kingdom incense of his priesthood and mirrh of his buriall in my iudgment hath no likelihood in it VVe know that it was a solemne custome amongst the Persians to haue some gift in their hand so oft as they saluted their kinges And these wise men chose these three thinges the fruites and commodities whereof doe make the East parte renoumed and famous Euen as Iocob sent into Aegypt the best and chosen fruites of the land Gene. 43. 12. But seeing they after the manner of the Persians worshipping him whom they as yet thought to be an earthly king offered fruits of the earth It is our parte spiritually to worship him For this is that lawfull and reasonable worshipping which hee desireth first that we should offer vp our selues vnto him and then all that wee haue Mathew Marke Luke 2.   22. And when the dayes of their purification after the law of Moses were accomplished they brought him to Ierusalē to present him to the lord 23. As it is written in the law of the Lorde euery man childe that first openeth the womb shall be holy vnto the Lord 24. And to giue an oblation as it is commanded in the law of the Lord a paire of Turtle doues or two young Pigeons 25. And beholde there was a man in Ierusalem whose name was Simeon this man was iust and feared God and waited for the consolation of Israel and the holy Ghost was vpon him 26. And a reuelation was giuen him of the holy Ghost that he should not see death before hee had seene the Lord Christ. 27. And he came by the motion of the spirite into the temple and when the parents brought in the childe Iesus to doe for him after the custome of the law 28. Then he tooke him in his armes and praised God and said 29. Lord now lettest thou thy seruaunt depart in peace according to thy word 30. For mine eies haue seene thy saluation 31. VVhich thou hast prepared before the face of all people 32. A light to be reuealed to the Gentiles and the glory of the people Israel 22. And when the dayes were accomplished The fourtie day after her deliueraunce the rite of purification ought to be solemnised yet Mary and Ioseph came also to Ierusalem for an other cause that they might presēt Christ to the Lord because hee was the first borne Nowe first we must speake of purification Luke maketh the same common to Mary and to Christe for the pronowne Their can by no meanes be applyed vnto Ioseph And it is not absurde that Christ who for vs beecame accursed vppon the crosse for our sake tooke our vncleannesse vppon him though he was free from fault and sinne as concerning the guiltinesse that is if the fountaine of puritie would be accounted vncleane that hee might wash away our vncleannesse They are deceaued which thinke that this law was but for pollicy as if the woman should be vncleane before her husband and not before the Lord when rather there was set before the eies of the Iewes aswell the corruption of their nature as the remedie of God his grace And this one law aboundantly suffiseth to proue original sinne as it containeth a notable testimonie of the grace of GOD. And the curse of mankinde cannot be more plainely shewed then when the Lorde testifieth that the infant commeth vnpure and polluted out of his mothers wombe insomuch as the mother her selfe is defiled by the byrth Certeinely except man were borne a sinner and were by nature the childe of wrath and that there rested in him some spotte of sinne he should not neede a purgation wherefore it followeth that all were corrupt in Adam seeing that they are by the mouth of the Lorde condemned of vncleannesse And that is not against it Rom. 11. 16. That the Iewes are called holye branches of a holy roote because this good came vnto them not of themselues but as by other meanes For although that by priueledge of adoption they were seuered for a chosen people yet corruption from Adam was their first enheritaunce by order Therfore it is conuenient to distinguish betweene the first nature and the peculiar benefit of the couenaunt wherein God freeth his from the curse And to this purpose belonged the purification in the law that the Iewes might know that by the grace of God they are cleāsed from those filths which by their birth they brought with them into the world Hereby is also to be learned howe horrible the infection of sinne is which in some parte defileth the lawful order of nature Verily I graunte that neither matrimonie in it self nor bearing of children are vncleane nay I graunt that the fault of lust is couered with y e holines of matrimony but yet the ouerflowing of sin is so deep plentiful that alwaies some sins flow out from thence which sprinckle with blottes whatsoeuer is otherwise pure 23. As it is written in the lawe This was an other parte of godlinesse which Ioseph and
8 Bring forth therefore fruitâ— He confirmeth that which I sayd before that the repentaunce which is testified in wordes is of no value except they proue the same in deede for it is a thing more precious then that there should be a lyght and vaine opinion of the same Therefore Iohn denyeth that the open testimonye which they gaue was sufficient but he saith that in processe of time it shal be reuealed by their workes whether they doe earnestly repent It is to be noted that good works are called the fruits of repentaunce for repentance is inward which is placed in the heart and the minde but then in the chaung of the life it bringeth forth the fruites of the same And because that in popery all this poynt of doctrine was filthyly corrupted this difference is to be holden that repentance is an inward renewing of a man which springeth forth in outward life as the tree bringeth forth fruit out of it MAT. 9. Think not to say with your selues LV. 8. Begin not to say Sith it is certain that there is but one meaning of both these speaches we do easily gather what Iohn would The hypocrits do either sleepe in their sins or licentiously proudly vaunt theÌ„selues vntil they be oppressed but when they are cited to the tribunal seat of god then they carefully seeke means to escape lurking corners or pretend some colour Therfore Iohn thus speaketh vnto the Pharises Saduces Now that you are sharply reproued of me do not as such as you are vse to doe that is seek not a remedie by a vaine false pretence And he wresteth from theÌ„ that wicked hope wherwith they were betwitched the couenant which GOD made with AbrahaÌ„ was vnto theÌ„ inâ—steede of a shielde to couer an euil conscience not that they setled their hope in the persoÌ„ of one man but because that God had adopted the whole stock of Abraham In the meane while they thought not that none are to be accounted of the seede of AbrahaÌ„ but they which folow his faith and the couenaunt of God is not ratified that it may profit to saluation but by faith And that clause in your selues is not superfluous for although in speach they did not boast themselues to be the sonnes of Abraham yet inwardly they pleased themselues with this title so that the hypocrites are nothing more ashamed to mock God then men God is able The Iewes flattered themselues almost with the same pretence which the Papists at this day do insolently chaleng to themselues It is necessary that there shoulde be a Church in the worlde for GOD will be knowne and haue his name called vppon in the worlde and the Church cannot bee other where but with vs with whom the Lord hath made his couenaunt The Priestes and other which had the gouerment and aucthoritie were especially puffed vp with this arrogancie for they accounted the common people prophane and accursed as wee reade in Iohn 7. 49. And they thought themselues to be the holy first fruites as at this day the horned bishops Abbots Canons Monks Sorbonists al the sacrificers being lift vp with the proud title of the Cleargie do in coÌ„parison of themselues despise the laitie This errour doth Iohn reproue refel in that they do to straightly restraine the promise of God shewing that though God had none of them that yet he would not be without a Church Therefore the meaning of the words is God made a couenant with Abraham his seede One thing deceiueth you that wheÌ„ you are more theÌ„ degenerate you think your selues to be the only sons of Abraham but god wil froÌ„ an other place raise vp a new seed to AbrahaÌ„ which doth not now appear he speaketh in the datiue case He wil raise vp childreÌ„ vnto Abraham that they might know the promise of God was not to no effecte and that Abraham who obeyed hym shoulde not bee deceyued although there wanted seede in them so from the beeginning of the worlde the Lorde was true to his seruauntes neither did he euer fayle in perfourming his promise of shewing fauour to their children although hee reiected the hypocrites That many thinke that Iohn speaketh this of the calling of the gentiles seemeth not to me to be of force but because that it seemed incredible to these proude men that the Church might be transferred to any other place he admonisheth theÌ„ that God hath meanes to preserue his Church which they did not think of as if he should make him children of stones MAT. 10. LV. 9. Now also is the axe After that Iohn had taken that couer of vaine hope from the hypocrits he pronounceth that the iudgement of God is nigh He had said before that they being cast off that god shuld not want a people now he addeth that God himself is now in the same that he might driue the vnworthy out of the Church as barreÌ„ trees vse to be cut vp The summe is that the hand of GOD is now stretched forth to purge the Church for the grace of God doth neuer shewe it self for the saluation of the godly but withal his iudgement commeth forth for the destruction of the worlde and that for two causes because that then the Lord seperateth his from the reprobate and the vnthankfulnes of the world prouoketh his wrath a new VVherefore it is no meruaile if the preaching of the Gospell and the comming of Christ doe put the axe to cutte away the corrupt trees and should dayly hasten the vengeaunce of God against the wicked LV. 11 The people asked him A true affection of repentaunce engendreth this carefulnesse that the sinner desirouslye enquireth what God willed and commaunded and the aunswere of Iohn doth brieflye define the fruites worthy of repentaunce For the worlde alwayes desireth to be discharged of the ceremonies towardes God and dooth nothing more readily then sette faigned and deuised worshippinges before God so ofte as hee calleth to repentaunce But what fruites dooth the Baptist commende in this place The dueties of charitie and of the second table not that God neglecteth the outward profession of godlines of his worship but because this note of difference is more certaine dooth often lesse deceiue For the hypocrites doe painefullye endeuour that they might shewe themselues worshippers of GOD in ceremonies and yet lette passe the care of true righteousnesse when they are eyther vnkinde to their neighbours or giuen to deceites and spoyles VVherefore necessarilye they are to be called to a straighter examination whether they lyue honestly amongst menne whether they helpe the poore whether they spare them in misery whether they louingly communicate those thinges which the Lorde hath giuen them For this cause Christe in Matthew 23. 23. calleth iustice mercie and trueth the chiefe poyntes of the lawe and the scripture in diuerse places commendeth iustice and iudgement This is to be noted that the dueties of charitie are first named not that they excell
consisteth of two partes repentance and the preaching of grace and saluation Hee exhorteth the Iewes to conuersion because the kingdom of God is at hand that is because God will take his people into his hande to gouerne them which is the ful and perfecte felicitie Marke speaketh a little otherwise The kingdome of God is at hande Râ—pâ—nt and beleeue the Gospell yet in the same sence for hauing spoken before of restoring the kingdome of God amongst the Iewes hee exhorteth to repentaunce and faith Yet it may be demaunded sith repentance doeth depende on the Gospell whye Marke separateth the same from the doctrine of the Gospell It may be answeared two wayes For God sometime so calleth vs to repentaunce so that hee onely commaundeth that the life be chaunged to better Afterwardes he sheweth that conuersion and newnesse of life is the gifte of his spirite that we might knowe that we are not onely commaunded that which is our duetie but that there is together offered the grace and power of obedience If after this maner we take this whiche Iohn preached of repentance the meaning shall be the Lorde commaundeth you to tourne to him but because yee can not doe it by your owne industrie he promiseth the spirite of regeneration VVherfore it behooueth you to embrace this grace by faith though the faith which he requireth to be hadde in the Gospell ought not to be restrained to the gift of renouation But it belongeth especially to forgeuenesse of sinnes For Iohn ioyneth repentaunce with faith because God doeth therefore reconcile himselfe to vs that as a father he may be worshipped of vs in holinesse and righteousnesse Furthermore there is no absurditie if we saye that to beleeue the Gospell doeth signifie as muche as to embrace fre righteousnesse For this speciall relation betwene faith and remission of sinnes is often found in the scripture as when he teacheth that we are iustified by faith This place may be expounded both wayes yet let that principle remaine vnshaken that free saluation is offered vs of God that being conuerted to him we should liue to righteousnesse Therefore he promising vs mercy doeth call vs to the denial of the flesh The Epytheton is to be noted wherewith Marke adorneth the Gospell For heereby we learne that by the preaching of the same the kingdome of God is erected and established vppon the earthe neyther doeth God raigne by any other meanes amongst men VVherby it also appeareth howe miserable the condition of menne is wythout the Gospell LVKE 15. Hee was honoured of all menne Thys is namely set downe by Luke that we mighte knowe that the diuine power did presentlye from the beginning shine in Christe which driue men not as yet infected with a malitious desire of gainsaying into admiration of him Matthew Marke Luke 4.   16. And he came to Nazareth where he had been brought vppe and as his custome was went into the Synagogue on the Saboth daye and stoode vppe to reade 17. And there was deliuered vnto him the booke of the Prophet Esaias and when hee had opened the boke he fouÌ„d the place where it was wrytteÌ„ 18. The spirite of the Lord is vpâ—n me because he hath anoynted me that Iâ— should preach the Gospel to the poore hee hath sent me that I shoulde heale the broken hearted that I shâ—uld preach deliueraÌ„ce to the captiues râ—â—â—uering of sight to the blind that I shuld set at libertie theÌ„ that are brused 19. And that I should preach the acceptablâ— yeare of the Lord. 20. And hee closed vppe the booke and gaue it again to the minister and sate downe and the eyes of al that were in the Synagogue were fastened on him 21. Then hee beganne to saye vnto them This day is this scripture fulfilled in your eares 22. And all bare witnesse and wondred at the gracious words which proceeded out of his mouth and sayd Is not this Iosephes sonne 16. Hee came to Naâ—areth The Euangelistes doe stand vpon this one thing that they might shewe by what meanes Christ was made known for which purpose Luke here reporteth a thing worthy to be remeÌ„bred that is that he expounding the place of Isaiah and applying it to the present vse he turned the eyes of all menne vppon himselfe VVhen he saith that he came into the Synagogue according to the custom we hereby gather that he did not onely speake to the people in the streetes and hygh wayes but as much as hee might he obserued the vsuall order of the Church Also we see withall though the Iewes were degenerate yet in such confusion of thinges and in the estate of the Churche miserablye corrupted this good thing remayned that they read the scripture before the people that thereby they might take occasion of teaching and exhorting VVhereby it also appeareth what was the right and lawfull maner of keeping the Saboth For GOD did not therefore commaund his people to keepe holy dayes as though that he was simply pleased with their reste but rather that hee might exercise them in meditating his workes Also because the mindes of men are dimme in considering the workes of God it is necessary that they should be directed by the rule of the scripture but though Paule numbreth the Saboth amongst the shadowes of the lawe Colloss 2. 17. yet in this poynt wee haue like cause to obserue it as the Iewes hadde that the people maye come togeather to heare the word to publike prayers and to other exercises of godlynesse for the which cause the lords day came in place of the Iewish saboth Now if the times be compared it shall easily appeare out of this present place that the corruptions of the popishe hierarchy are at this day more filthy more deformed then they were amongst the Iewes vnder Annas and Cayphas For the reading of the scripture which then was vsed was not onely vnder the Pope growne out of vse but with sworde and fire was driuen out of the Churches But that which they songe in an vnknown tongue as it seemed in mockerie Christ rose vp to read not onely that his voyce might be the better heard but in signe of reuerence For this doth the maiestie of the scripture deserue that the interpreters of it shuld professe them selues to come modestlye and reuerentlye to handle the same 17. He found the place It is not to be doubted but that Christ of purpose chose this place Some thinke that it was euen offered to him by God but sith he had graunted him a free election I doe rather referre it to his iudgment that he chose this place before others Also Isaiah promiseth in that place that after the captiuitie of Babylon there should yet be some witnesses of the fauour of God which should gather the people from destruction and out of the darknes of death and should with a spirituall power restore the Church afflicted with so manye calamities But because that redeÌ„ption was to be proclaymed in the
hee passeth to doctrine neither assigning time nor place As in Mathewe there is no noting of the time but only of the place And it is very likely that Christ did not so preach but after hee hadde chosen the twelue But I woulde not be too curious in keeping the order of time which I did see not regarded by the spirite of God For this ought to suffice the godly and modest readers that they haue heere set before theyr eyes a briefe summe of the doctrine of Christ gathered out of many and diuers of his sermons wherof this was the first where he entreateth with his disciples of true felicitie 2. He opened his mouth Heere in the Hebrew phrase is the figure Pleonasâ—â—â—os vsed for that which were corrupt in other tongues is vsuall amongst the Hebrewes to say he opened his mouthe for he began to speake And though many thinke it to be an Emphatycal kinde of speache vsed wheÌ„ either some weighty or notable matter is vttered either in good parte or in euill Yet because many places of scripture doe gainsaye the same the first exposition doeth please me best Also let their subtile speculation go which doe teach that Christ allegorically led his disciples into the mountaine that he might carie their mindes on highe farre from earthly cares and studies for by going vp the mount he rather soughte a secreate place out of the way that being farre from company he might refresh himself a litle with his disciples from wearinesse And first it is to be considered for what cause Christe spake to his disciples of true felicitie VVe knowe that not only the common people but also the wise men were herein deceiued thinking him to be happy that led a mery a quiet life free from all griefe and had what he desired And certainly by the iudgement almoste of all menne felicitie is esteemed by the present state Therefore Christ that he might accustome his to the bearing of the crosse reprooueth this wicked opinion that they are happy which nowe liue wel and prosperously according to the flesh For it cannot be that they should paciently submit their necke to beare sorowes and iniuries which accounte patience to be an enemie to a blessed life Therefore it is one comforte whereby the bitternesse of the crosse and of all mischiefes is mitigated also made sweet while wee are perswaded that in the midst of miseries we are happy because that our patience is blessed of the Lord shortly there shall folow a more ioyfull ende I graunt that this doctrine doeth muche disagree from common sense but so it behooued the disciples of Christ to be taught wisedome that they might accounte their felicitie to be out of this world and beyond the vnderstaÌ„ding of flesh And though carnall reason will neuer allowe that which Christ here teacheth yet hee proposeth no fantasticall deuice as in times past the Stoickes did sporte with their Paradoxes but in deede he declareth why they are truly happie whose estate is accounted miserable Therefore let vs remember that this is the chiefe poynte of the doctrineâ— that Christ denieth that they are miserable and wretched that are oppressed with the iniuries of the wicked and are subiect to diuers dangers And Christ doeth not only proue that they are of a peruerse iudgement which measure the felicity of man by the present state because that the miseries of the godly shall shortly be chaunged into better but also hee exhorteth them to patience by proposing a hope of rewarde before them â— Blessed are the poore in spirite for In Luke there is a bare Metaphor But Mathewe doeth more plainly expresse the minde of Christ because that the pouerty of many is accursed and vnhappy Therefore when there be many oppressed with euils which yet cease not inwardly to swell wyth pride cruelty Christ pronounceth them happy which being tamed subdued with troubles do submit theÌ„selues wholely vnto God and being inwardly humbled they commit themselues into his custody others do interpreat theÌ„ pore in spirite which do arrogate nothing to theÌ„selues but throwing downe al trust in flesh they acknowledge their own nede But because it is necessary to be one and the same sense in the wordes of Luke and Mathewe It is not to bee doubted but they are called poore which are oppressed afflicted with aduersities This only is the difference that Mat. by adding that Epithyte doth restraine the felicity to theÌ„ only which vnder the discipline of the crosse haue learned to be humble For theirs is VVe see that Christ doth not puffe vp the minds of his disciples with a vain perswasion or harden them with a hard hearted obstinacy as the Stoicks do but he calling them to the hope of eternal life he encorageth theÌ„ to patience because by this meanes they shuld enter into the heauenly kingdoÌ„ But it is worth the labor to note that no maÌ„ is pore in spirit but he that is brought to nothing in himself reposeth himself in the mercy of God For they that are brokeÌ„ or ouerwhelmed with desperation when they fret against God are of a lofty and proude spirite 4. Blessed are they that mourne This sentence is not only next to that which goeth before but it is as an Appendix or confirmation of it For it was wont to be iudged that troubles make a man vnhappy because they alwayes doe drawe sorow and griefe with them and that nothing is more coÌ„trary to felicitie then sorow But Christ doth not only deny that they that mourne are miserable but hee teacheth that they are holpe euen by that sorowe to happy life For that they are by this meanes framed to receiue eternall ioy and pricked forward as with spurres least they should seeke any comforte any other where So Paule sayeth to the Romaines chapter 5. 3. we reioyce in tribulations knowing that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed 5. Blessed are the meeke He meaneth those meke and quiet which are not easily prouoked with iniuries are not geuen to frowardnes for euery offence but are ready rather to suffer any thing then to do as the wicked do But it seemeth very absurde that Christ promiseth the enheritance of the earth to suche For they rather vsurpe the gouernment of the earthe which couragiously repell all iniuries and if at anye time they be hurte they are ready with the hand to reuenge the same And certainly experience teacheth that the wicked do so much the more boldly and stoutlye go on forward for that they are the more gently borne with And hereof roase that deuelish prouerbe They must howle with the wolues because that whosoeuer maketh himselfe a shepe is presently to be deuoured of the wolues But Christ opposing his owne aid and the helpe of his father against the fury and violence of those euilles doeth not wythout cause declare that the meeke shal be Lordes and enheritors of
with his own griefe  29. Therefore aske not what yee shall eate or what ye shall drinke neither stand in doubt 30. For al suche thinges the people of the world seeke for and your father knoweth that yee haue neede of these things 31. But rather seeke yee after the kingdome of God and all these thinges shal be ministred vnto you 32. Feare not litle stocke for it is your fathers pleasure to giue you a kingdome He hath the same purpose here that he had in the former doctrine that the faithful trusting in the fatherly care of God hoping to haue from him what things soeuer they think to be necessary for them shoulde not torment themselues with extreame carefulnes He forbiddeth them to be carefull or to seeke as Luke reporteth that is after their manner whiche seeke here and there without respect of God to whom onely they ought to bend themselues Neither doe they rest at any time but where they see aboundance of encrease they which do not attribute to God the gouernment of the world do sweat and vexe themselues with coÌ„tinual disquietnes VVhen he saith that the gentiles do seeke after all these things he vpbraideth them with their too grosse folly from whence al such cares do spring For whereof commeth it to passe that the vnbeleeuers doe neuer rest in quiet state but because they imagine that God is ydle and sleepeth in heauen or at the least that he looketh not vppon those thinges which appertaine vnto men as vpon them whom he hath taken into his charge and feedeth as his houshold So by this comparison hee declareth that they haue profited ill and doe not as yet vnderstand the firse rudiments of godlines which doe not looke with the eies of their fayth to the hand of God secretely filled with aboundaunce of all good thinges that they might patiently and with quiet mindes from thence looke for their sustentation Your heaueÌ„ly father saith he knoweth that you need these things as if hee shuld haue said al they that are so careful for their foode doe giue no more honour to the fatherly goodnes of God as his secrete prouidence then the vnfaithful doe LV. 29. Stand not in doubt This clause answereth to the last senteÌ„ce which is set downe in Matthew Bee not carefull for the morowe For Christ reproueth an other fault that men bending their will to prouide for themselues would gladly imbrace fiue worlds The worde which Luke vseth doth properly signifie to looke aloft as wee doe commonlye say to make long discourses for the intemperature of our fleshe hath neuer enough but that it would turne ouer the heauen the earth a hundred times Hereof it coÌ„meth to passe y t they giue no place to God his prouideÌ„ce Therfore vnder this title is reprehended too much curiositie or carefulnes because that through the same we procure our selues troubles without profit and doe so become willingly wretches before the time That Matthewe saieth That the daye hath enough with his owne griefe appertayneth to this purpose that the faythfull shoulde temper theyr cares least they desire to prouide beyond the boundes of their vocation For as it is sayde euerye care is not condemned but that whiche wandereth throughe ouerthwarte and vnmeasurable compasses beeyonde boundes MAT. 33. First seeke the kingdome of God He brydeleth that too great care for foode by an other argument For he reprooueth that grosse and slouthfull neglecte which the soule hath of the heauenly life Therefore Christ teacheth vs that it is preposterous that menne being borne to a better life doe wholly occupy themselues in earthly thinges And whosoeuer shall esteeme of the kingdom of God as the best wil not exercise himselfe in prouiding for his lyuing but moderatelye neyther is there any thing sitter to bridle the wantonnesse of the flesh that it triumph not in the course of this present life then the meditation of the heauenlye life The word righteousnesse may as well be referred to God as to his kingdome for we know y t the kingdom of God consisteth in righteousnes that is in spirituall newnesse of lyfe VVhen he saieth that other thinges shal be ministred hee meaneth those thinges which belonge to this present life are to be placed in the second place and so ought to be set after or vnder the kingdome of God LV. 32. Feare not my litle flocke VVith this sentence Christ confirmeth that hope whereunto hee exhorteth his disciples for how can God deny vile and corruptible meate to his whom he hath adopted to be heires of his kingdome And purposely he calleth his by the name of a litle flock least they should therefore think themselues to be of lesse account with God because that through their fewnesse they are nothing accounted of before the world The word which he vseth signifieth that eternall lyfe doth flow vnto vs out of the fountaine of his free mercy To this purpose also appertaineth the word of giuing And when Christe witnesseth openly that God hath giuen vs a kingdome and that for no other cause but for that it so pleaseth him it is heereby more then manifest that it is obtained by no desertes of workes Therfore so oft as the Lord raiseth vs vp to the hope of eternall lyfe we must remember that wee maye not feare the want of dayly foode Matth. 7. Marke 4. Luke 6. 1. Iudge not that yee be not iudged 2. For with what iudgment yee iudge yee shall be iudged and with what measure yee meate it shal be measured to you againe 3. And why seest thou the meate that is in thy brothers eie and perceiuest not the beam that is in thine own eye 4. Or how sayst thou to thy brother suffer me to cast out the mâ—at out of thine eye and behold a beame is in thine own eye 5. Hypocrite firste caste out the beame out of thine owne eye and then shalt thou see clerelye to cast out the meate out of thy brothers eye 24. VVith what measure ye meate it shal be measured vnto you 37. Iudge not and yee shal not be iudged condemne not and ye shal not be condemned forgiue and yee shall be forgiuen 38. Giue and it shal be giuen vnto you a good measure pressed downe shaken togeather running ouer shal men giue into your bosom for with what measure yee meate with the same shal men meate to you againe 41. And why seest thou a moaâ— in thy brothers eye and considerest not the beame that is in thine owne eye 42. Eyther howe canste thou say to thy brother brother let me pull out the moat that is in thine eye when thou seest not the beame that is in thine own eie Hypocrite cast out the beame that is in thine owne eie first and 〈◊〉 shalt thou see perfectly to pull out the moat that is in thy brothers eye 1. Iudge not Christe dooth not in these words preciselye restraine from iudgeing but his will was to heale that disease whiche
2. Hee came and woorshipped VVhat the Verbe doeth signifie which they translate to worship may easily be gathered out of this place For the other two Euangelistes doe helpe vs well in the interpretation of it of whiche Marke sayeth he kneeled downe and Luke sayeth hee fell vpon his face Therefore in his gesture that is in his kneeling the Leper shewed a signe of reuerence And we knowe that the Iewes did commonly vse worshipping as the people of the East are much bent to such ceremonies VVherfore many thinke that this Leper thought not to worship Christe with any diuine worshippe but onely to salute him honourably as some excellent Prophet of the Lorde But I doe not dispute with what affection hee worshipped Christ but what he attributed to him I see that is that hee coulde make him cleane if he woulde By which woordes hee witnesseth that he acknowledged a diuine power in Christe And when Christ answeareth that he will he sheweth that hee hathe more attributed to him by manne then is proper to manne For it is necessary that he shoulde be of greate power that shoulde restore menne to health for whether the Leaper beleeued Christe to be the Sonne of God or that hee hadde this power giuen him as Moses and the Prophets Yet hee doubteth not but that he hath in his hand and power the gift of healing And that he speaketh vnder condition If thou wilt thou canst is not contrary to that assurance of faith which God requireth in our prayers neither ought men to hope after more then God promiseth And the Leper was not assured either by Oracle or by any promise of God what Christe woulde doe to him therefore hee shoulde haue done rashly if hee hadde passed beyonde these boundes for whereas we reade that some did sometimes pray simplie it is to bee vnderstoode that they had some singular motions which can not be holden as a rule Yet I knowe not whether one speaking properly may say that the Leper conceiued this as a praier For he only sayth that he is so perswaded of the power of Christ so that hee doubteth not but that he coulde heale his Leprosie Then he offreth himselfe to be healed by him being yet vncertaine of the successe because the will of Christ was not as yet knowen vnto him 3. Putting foorth his hande hee touched him The touching of a Leper in the time of the lawe was contagious but because there was that puritie in Christe whiche swaloweth vppe all vncleannesse and pollutions he doth neither desile himselfe by touching the Leper neither doth he transgresse the lawe Hee taking vppon him our flesh doeth not onely vouchsafe vs the touchinge of his hande but tooke vppon him one and the same body wyth vs that we might be flesh of his flesh Neither doeth he onely reach his arme to vs but descendeth from heauen euen to the very helles yet notwithstanding hee was not any thing blotted thereby but remaining perfecte hee tooke away all our filthinesse and hath washed vs with hys holinesse But when wyth his woorde alone hee was able to heale a Leper he also touched him wyth his hande to witnesse his mercifull affection and no marueile seeinge that hee woulde take vppon him our fleshe that hee might purge vs from all our sinnes wherefore the reaching out of his hande was a signe and a token of his great fauour and goodnesse And certainly that whiche wee doe carelesly passe by through our colde reading can not bee well considered wythout great woonder that the Sonne of God was so farre from abhorringe to speake with the Leper that hee reached out his hand also to touche his vncleannesse 4. Iesus sayde vnto him Some that they might excuse the Leper do not thinke that hee was earnestly forbidden by Christe that hee shoulde not publishe the myracle but that it was rather vsed to pricke him forwarde yet others are of a better iudgement whiche thinke that the cause of his forbidding was for that the time appoynted was not yet come I graunt that this myracle ought not to haue bene suppressed but there was some certaine reason why the Lorde would not haue his fame spred so soone or at the least not vttered by the Leper therefore I iudge that the Leper by his preposterous zeale was so farre from deseruing any praise that he was rather to be condemned because he did not obey the commaundement If hee woulde haue bene thankefull to him that healed hym hee coulde not otherwise haue done it better then by obedience which wyth God is preferred before al sacrifices 1. Sam. 15. 22. and it is the beginning and chiefe of all lawfull worshippe Therfore by this example we are taught that they do wickedly which maintaine an vnaduised zeale for the more they applie themselues in the seruice of God the more they encrease the number of rebelles against hys commaundement Shewe thy selfe to the priest Because the Ceremonies of the lawe were not as yet abrogated Christe woulde not that they shoulde be contemned or pretermitted Nowe God in his lawe hadde commaunded as it is reported in the fourteenth chapiter of Leuiticus and the seconde verse that if any manne was cleansed from his Leprosie that hee should offer himselfe to the priest with a sacrifice of thankes giuinge And the ende was that the priest by his iudgement should approoue the benefite of God and also that hee that was healed shoulde shewe some testimonie of his thankefulnesse Christe therefore sending the Leper to the Priest doeth declare that hee hadde no other purpose but that hee might sette foorth the glorie of God For the shewing is referred to a triall and the gifte was a token of thankes giuing His will was that the priestes shoulde iudge that the grace of God might bee the more euident and vndoubted and that the Leper shoulde acknowledge that hee was healed of God Yet as I sayde euen nowe hee commaundeth to keepe the rites prescribed in the lawe vnto the time of the abrogation The Papistes are without all reason in that out of this place they gather a lawe of their confession Allegorically they call sinne a leprosie and the sacrificers which the Pope consecrateth to be the iudges of the spiritual leprosie But if we should graunt that this power was geuen to the priestes in the lawe that the people might know that all their cleannesse and iudgement of the same did depende vppon the Priesthoode Yet the Popish sacrificers did wickedly to take that vnto themselues For what honour so euer was geuen to the Priestes of the law the same doth Christe nowe chalenge to himselfe alone Therefore he onely knoweth and iudgeth of the spirituall leprosie and hee is onely worthy to whom they that are cleansed should offer the gift of their purgation And therfore vnder the lawe was their cleansing sealed by the offering of a sacrifice because that menne are not otherwise cleansed then by shedding of bloud Therefore to geue that right to
to our memorie that Christ dedicateth all his disciples to the crosse Yet lette vs remember this comfort that in bearing the crosse we become the felowes of Christe so it shall come to passe that all bitternesse shall easily become pleasant The reprobate are no lesse tied to their crosse and cannot shake it off striue they neuer so muche but because the crosse without Christe is accursed there remaineth for them an vnhappy end VVherefore lette vs learne to knit these two togither the faithful must take vp the crosse that they may folow the master that is that they may conforme themselues after his example and as faithful companions walke in his steppes 39. He that will saue his life Least the former doctrine as it is very hard and troublesome to flesh should of it selfe worke but smal effecte Christ in this sentence confirmeth the same two waies For he sayeth that they are too wary and prouident when they shal with themselues thinke they haue preserued their life best they are deceiued and they haue loste the same Againe they which neglect life shal lose nothing because they shall saue the same VVe know that al things are don omitted for life sake there is suche a loue of the same planted in vs wherefore it was necessary for Christ that he might encourage his to contemne death so to promisse and to threaten To finde life signifieth in this place to possesse the same as vnder a safe custodie for they which are too couetous of earthly life while they keepe themselues oute of all pearils they please themselues with a vaine truste as if they had well prouided for themselues but their life fenced with suche defences shall fleete away because at lengthe they must die and death shall be to them destruction On the contrary part where the faithful do offer themselues to death their soule which seemeth at that presente to vanishe away is restored to a better life Furthermore because there are some founde which somtime doe lose their life either for ambition sake or for a furie Christ expresly declareth the cause why we should suffer death It is doubtfull whether this sermon was made at an other time which Luke declareth The Lord doeth there also exhort his disciples to beare the crosse but not in so long a sermon Also for the confirminge of this sentence he addeth presently two similitudes whereof there is no mention made in Mathewe but for the consent in the summe of the matter I made no doubt to bring those things which are found in Luke hither LVKE 28. VVhich of you is it minding Least it should be troublesome to any man to folow Christ on this condition that he shoulde renounce all his desires there is a profitable admonition proposed that men should meditate before hand what the profession of the Gospell doeth require For hereof it commeth to passe that many do fall away at all light temptations because they fansied to themselues mere wāton delites as though they shoulde alwaies be in the shade and in idlenesse Therefore he shall neuer be a sitte seruaunt of Christ except he prepare himself to the warre a long time before Nowe for this purpose doe the similitudes very well agree It is a matter ful of trouble and wearinesse to builde also smally welcome by reason of the charge also no manne taketh warre vpon him but againste his will because it bringeth with it so many discommodities and threatneth almoste ruine to mankinde and yet the profitte of dwelling allureth men that they doubt not to lay out their substance necessitie also compelleth so that they refuse no expēces in making warres But there remaineth a farre more excellent rewarde for the builders of the temple of God and for them whiche giue their names to the warres of Christ. For Christians doe neither labour for a transitorie buildinge nor sight for a vaine triumph But that saying of Christe If any kinge be vnable to beare the brunt of battell least he be ouercome with shame let him seeke peace with the enemie cannot be applied to this present purpose as if we might make any reconciliation with the spirituall enemie if richesse and forces doe faile vs. For it were a fonde thing to wrest al particular clauses in parables to the matter which is handled But the Lorde simply meaneth that we shuld so be furnished least we being taken without iust defence doe shamefully turne our backes Neither is euery one of vs a king which doeth make warre with his owne forces And as their rashnesse is reproued by this doctrine which foolishly leape beyond their measure or make themselues pleasures not thinking of bearing the crosse so we must beware least this meditation whereto Christ exhorteth vs do feare vs or flack our forwardnesse Many because they haue not presently taught themselues the law of patience euē from the prisons they thorough nicenesse retourne backe from the course of their race for they wil not abide to be Christians of any other conditions then that they may be free from the crosse Others while they haue proposed vnto them a condition hard and vnsauerie to the flesh dare not come to Christe But there is no cause why the knowledge of our want should discourage vs whome the Lord doeth helpe in time Certainly I graunt if we accounte the charges we are all so poore and weake that we cannot lay one stone or drawe the sworde against the enemie But sith the Lord from heauen will giue vs matter costes weapons forces our sluggishnesse or slouthfulnesse shall haue no pretence of the hardnesse Therefore the purpose of Christ is to admonishe his of bearing the crosse that they might girde themselues with strength 33. So likewise who soeuer hee be of you that forsaketh not This clause doeth shewe what the accounting of the charges doeth meane whereat Christe commaundeth his to beginne namely that they must meditate of this account to forsake all things For in vaine they doe thrust themselues in to professe Christianitie whiche are delighted with a sweete and idle estate voide of the crosse Also vnderstand that they must renounce all thinges which doe so preferre Christe as before their life as also all the desires of the flesh so that nothing shall hinder them from a right course For if any man shall precisely vrge the letter he shal deale preposterously as though no man were the disciple of Christ but he that shuld throw what soeuer he possesseth into the sea and so shoulde be deuorced from his wife and should bidde his children farewell By suche fansies folish men haue bene allured to monkery that beinge willinge to come to Christ haue fallen from humanity But no man doth more truely renounce al things which he possesseth thē he which being redy to leaue al things at euery momēt doth imploy himself wholely as fre and bound vnto the Lord passing by all lettes doeth folow his calling So the true denial which the Lorde
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
in their blindnesse he ascribeth the faulte of this to them but thereby he the more commendeth the grace giuen to the Apostles which was not in such sorte giuen commonly to all And other cause he assigneth none but the secreat coūsell of God the reason wherof though it be hid from vs yet it was apparant to him as we shall heereafter more plainly perceiue And though parables haue an other ende then to containe darke speaches which God would not that they shoulde be plainly made knowen yet we sayd that this which we haue now in hand was so proposed by Christe that by the continuance of the Allegorie it was as a doutfull riddle 14. So in them is fulfilled the Prophesie He confirmeth and prooueth out of the prophesie of Isai that it is no newe thing if many profite nothing by the word of God because that in times past the olde people were founde in such great blindnesse But this place of the Prophet is diuersly cited in the newe Testament For Paule Actes 28. 26. vpbraiding the Iewes for their obstinate malice sayeth that they were therefore blinded that they could not see the light of the Gospell because they were bitter and rebellious against God So he set down the nearest cause which was to be sene openly in the men But in the Epistle to the Rom. 11. 7. he setteth downe the cause out of a higher a more secreat fountain for he teacheth that the remnants should be saued according to the grace of election and that the rest were blinded according as it is said by Isaias c. the opposition there vsed is to be noted for if the onely free election of God saueth a remnant of the people it foloweth that all other doe pearish by the secreat iudgemēt of God but yet righteous For who are those other which Paule opposeth to the remnantes whiche were chosen but they whome God woulde not shoulde be saued There is the like reason also in Iohn 12. 38. For he sayeth that there were many which beleeued not because that no man beleeueth but they to whom the arme of the Lord is reuealed And presently after he addeth that they could not beleeue because it is wrytten againe Isa. 6. 9. he hath blinded their eyes and hardned their heart Christ also had regard vnto this when he referreth it to the secrete counsell of God that the truthe of the Gospell was not generally reuealed to all but set foorth a farre off vnder darke speaches so that nothing was powred into the peoples minds but grosser blindnesse I doe alwaies graunt that whom soeuer God doeth blinde they are found woorthy of this plague but because the next cause doeth not appeare in the persones of the men let this principle remaine alwayes certaine and sure that they are lightened of God to saluation and that by a singular gift whom God hath freely chosen but all the reprobate are depriued of the light of life whether God withdraweth his woorde from them or else holdeth their eyes and eares fast closed that they should not heare nor see Now we see howe Christe applieth the prophesie of the Prophet to the present cause Hearinge yee shall heare The woordes of the Prophet are not recited neither was it needefull for it was sufficient for Christ to shewe that it was no new nor strange example if many be astonished at the word of God The saying of the Prophet was this Go blind their mindes and harden their hearts Mathewe referreth it to the hearers that the faulte of their blindnesse and hardnesse might be saide vppon themselues for the one of them cannot be separated from the other because that as many as are cast off into a reprobate sense do willingly and of a conceiued malice blinde and harden themselues Neither can it be otherwise where as the spirit of God raigneth not wherby the electe are onely ruled VVherefore let this which is added be noted that all they are out of their minde whiche God lighteneth not with the spirite of adoption and therfore they are rather blinded by the word of God yet the fault remaineth in them because they are willingly blinded But the ministers of the woorde may by this comfort themselues if they haue not alwaies such successe of their labours as they desire yea if that many be so far from profiting by their doctrine that they rather become the worse thereby Namely that the same thing befalleth vnto them that the Prophet whom they doe not excell had experience of It were to be wished that all were brought to obey God and it becommeth them to apply and to labour to bring this to passe yet lette them not wonder that the iudgement which was exercised in times past by the ministerie of this Prophet be also fulfilled at this day But we must diligently take hede lest the frute of the gospel pearish throgh our defalt MAR. 12. That they seeing may not discerne It sufficeth to note here briefly that which is more largely entreated of other where that the doctrine is not properly nor by it selfe nor of the owne nature the cause of the blindnesse but by an accidental meanes For as when the purblinde come foorth into the Sunne their eyes are more blinded and that fault is not to be imputed to the Sunne but to their eyes so the woorde of God blindeth and hardeneth the reprobate because it cōmeth through their owne wickednes it is proper naturall to thēselues accidental to the word Least at any time they shoulde tourne This clause sheweth what profite we should haue by hearing and vnderstanding namely that men being turned to God may by him be receiued againe into grace and by enioyinge his mercy they may liue well and happely Therefore the Lorde woulde that his worde should be preached especially for this ende that by renewing the mindes and hearts of menne he might reconcile them to himself But on the contrary side Isai heere sayeth of the reprobate that a stonie hardnesse remaineth in them least they shoulde obtaine mercy and that the effecte of the woorde was taken away from them least their heartes shoulde tourne to repentaunce Vnder this woorde healinge Mathewe comprehendeth the deliuerance from al euilles as the Prophet also doth for they doe Metaphorically compare a people afflicted by the hande of God to a sicke man And when the Lorde releaseth his punishments they say that he healeth But because this health dependeth vppon forgiuenesse of sinnes Marke doeth aptly and wel set downe the cause and fountaine For whence proceedeth the mitigation of punishments but because the Lorde being well pleased with vs bestoweth his blessing vppon vs And though that sometime after he hath forgiuen our sinne he yet ceaseth not to punish vs either that we may the more be humbled or that we may be the more wary heereafter yet because he sheweth some tokens of his fauour hee quickeneth and restoreth vs then because that for the moste parte the
my iudgement this is the simple meaning of the Parable So long as the Churche wandereth in this worlde there shall hypocrites and wicked men be mixt with the good and syncere in the same that the children of God might arme themselues with patience and holde theyr faith strong and sure amongest the offences with which they might be troubled And it is a moste apte comparison when the Lorde calleth the Churche his fielde because the faithfull are the seede of the same And though that Christe doeth say afterwarde that the field is the worlde yet without doubt he properly applied this name to his Church whereof he began his speache But because he was to drawe his ploughe through all the coastes of the world and till fields for himselfe in the whole worlde and sowe the seede of life in the same he applied that by a figure to the world which rather agreed to a part of the same Nowe it is to be noted what is meant by wheat and what by the Tares This cannot be vnderstoode of the doctrine as if he should haue sayd where soeuer the Gospel is preached it is presently corrupted and defiled with wicked inuentions for Christ would neuer haue forbid them to labour strongly in purging such a corruption Neither was it lawfull for them to deale in this as in the maners of men to tollerate those vices which they coulde not punish for so it shoulde be lawfull to beare with wicked errours whiche ouerthrowe the purity of faith Then Christ taketh away the doubt when he doeth by name call the tares the children of the wicked Yet againe it is to be noted that this cannot be simply vnderstode of the persons of men as if God in the creation had sowed good men and the deuill euill men VVhich thing I do therfore giue warning of because the Maniches haue abused this place that they might cast a colour vppon their fained deuice of two beginnings But we knowe that what soeuer corruption is in the deuill or in men the same is nothing else but a corruption of sound and pure nature Therefore as God maketh not his electe which are infected with originall sinne good sede by creation but regenerateth them by the grace of his spirite so the deuil createth not euil men but depraueth them that were created of God and thrusteth into the fielde of the Lorde to defile the pure seede 36. He that soweth good seede He had sayde before that the kingdome of heauen was like to a sower but vnproperly Yet the sense is euident that the same doeth oft befall in the preaching of the Gospel as in the sowing of the fieldes that the Tare ouer groweth the VVheate But hee setteth downe one speciall thinge saying that the fielde was sowed wyth Tares by the deceit of the ennemie that we might know that this came not by chaunce nor naturally that many wicked menne should mixe themselues amongest the faithfull as if they were all one corne but lette vs learne to impute the faulte of this mischiefe to the Deuill not that the condemning of him shoulde deliuer menne from guiltinesse but firste that we lay no fault vppon God for thys offence befalling to his Church then that we wonder not that Tares doe grow vp in the Lordes fielde sith Sathan doeth alwayes watche to annoy it Also it is not without reason that Christe sayeth not that the Ministers of the woorde doe sowe but himselfe onely For though it be not conuenient that this be restrained to his person yet because hee vseth our helpe and applieth vs as instruments in tillinge of his fielde so that hee alone woorketh by vs and in vs hee doeth rightly chalenge that to himselfe whiche after a sorte is common vnto his Ministers Therefore lette vs remember that the Gospell is not onely preached by the commaundement of Christe but by his directions and guiding that we should be as his handes and he as the onely author of the woorke 39. The haruest is the ende of the worlde This is a very troublesome estate that the Churche should be loaden with the reprobate to the ende of the worlde yet Christe doeth therefore prescribe vs this time to prepare vs to patience least wee shoulde feede our selues wyth vaine hope It behooueth the pastours diligently to applie themselues to the purging of the Churche and in this behalfe all good menne are to helpe them so farre as their calling will suffer But when all menne haue generally putte to their helping handes yet they shall not profite so much as vtterly to purge away all filth from the Churche Therefore we must note that the purpose of Christe was nothinge lesse then by sufferance to nourishe sinnes His onely purpose is to exhorte the faithfull that they shoulde not fainte because they are compelled to haue the wicked amongest them Then it doeth also serue to bridle and to moderate their zeale whiche thinke it not lawfull to keepe companie but with pure Angelles The Anabaptistes also and suche like haue wickedly abused this Texte that they mighte driue away the vse of the sworde from the Churche But the answeare is easily made for they themselues do admit excommunication which rooteth out the wicked and reprobate for a time why should not the godly Magistrates exercise the sword against the wicked so oft as neede shall require They take exception against this saying that in the one there is space giuen for repentaunce whiche is not where the punishment of death is As thoughe the theefe founde not comfort of saluation vppon the crosse But lette this answeare suffice Christe speaketh heere neither of the office of Pastours nor of Magistrates but applieth hymselfe to take away the offence wherewith the weake are troubled while they see the Churche gathered not onely of the electe but of the filthy dregges of the wicked The reapers be the Angelles Thys woorde may be applied to thys present purpose The reapers in the fourth Chapiter of Iohn and the eighte and thirtie verse are sayde to be the Apostles in respecte of the Prophets because they entered into their labours And the commaundement is enioyned and giuen to all the Ministers of the woorde that they shoulde bring foorth frute to the Lorde whiche shoulde alwayes remaine Iohn 15. 16. To the whiche that also appertaineth that the corne waxeth white Iohn 4. 35. and requireth the reapers Also the haruest is great but the labourers are fewe Mathewe 9. 37. But heere is an other cause of this comparison for they are sayde to be planted in the fielde of the Lorde whiche occupie a roumth in the Churche Neither is that any Obiection that Christe in the thirde Chapiter of Mathewe and the twelfth verse is sayd assone as he commeth foorth with his Gospell to haue a Fanne in hand wherwith he wold purge his floure For there is described the beginning of the purging of the same which he sayeth cannot be broughte to passe before the last day for then
he leaueth the very meaning of the words For Luke woulde note what the behauiour of the woman was and what all men thought of her For though her sodeine chaunge hadde made her an other womanne before GOD then shee was before yet the infamy of her former life was not as yet extinguished amongst men Therfore by common iudgemente shee was a sinner that is of a wicked and shamefull life VVhereuppon Simon dooth euill inferre that Christ had not the spirite of discretion who knewe not that infamy so commonly knowne 40. Iesus answered Christ declareth by this aunswere how muche Simon was deceaued For the reuealing and setting forth his silente and secrete thought prooueth that hee hath some greater excellencie then the prophets For he answereth not his words but he refuteth that which he kept secrete within And that not for Simons sake onely but that we all may thereby learne that it is not to be feared that hee shoulde reiect any sinners from him who is ready no lesse lyberallye as with outstretched armes to receiue all then gentlye and louinglye to call them to him 41. Two debters The summe of this parable is that Simon erred in condemning the woman which the heauenly Iudge hath cleared And he proueth that she is righteous not because she hath satisfied God but because sinnes are forgiuen her for otherwise the similitude should not agree where Christ saieth the debtes were freely forgiuen the debters because they were not able to pay Therefore it is maruaile that so many interpreters were so grosly deceaued as though this woman shoulde obtaine forgiunesse by teares annoynting and kissing of his feere For the argument which Christ vseth is not taken of the cause but of the effect for this in order is first to receiue the benefit then to giue thanks and free forgiunesse is heere noted to be the cause of this mutuall loue In summe the argument wherby Christ proueth that this woman is reconciled to God is gathered of the fruites or the latter effectes 44. Hee turned to the woman The Lord seemeth so to compare Simon with the woman that he maketh him bound onelye for small offences But the manner of his graunting is as if he should haue said Simon imagine that thy guiltinesse were but small from the which the Lorde hath deliuered thee and that this woman was ouerwhelmed with many and most grieuous sinnes yet thou seest that she is forgiuen and she now doth testifie the same in deede For what meane these teares thus abundantly shedde what the continual washing of my feete what the precious ointment but that she confesseth her selfe to haue bene ouerwhelmed with a wonderfull weight of damnation And now she embraceth the mercie of God so much more carnestly by how much shee acknowledgeth her selfe to haue greater neede of the same Therfore by Christes words it can not be gathered whether Simons debt was small and whether hee was deliuered from the guiltines of the same It is rather to be beleeued that he was a blind hypocrite and then was yet drowned in the filthines of his sinnes But Christ rested vpon this one thing though she had bene a wicked woman yet these are manifest signes of her righteousnes that to testifie her thankfulnes she omitted no kinde of duetie and she declared by al meanes she could how much she was bound to God yet Christ admonisheth Simon that there is no cause why hee shoulde flatter himselfe as though he were free from al fault for he also had neede of mercie Then if he himselfe do not please God without forgiunes hee ought by these signes of repentaunce and thankfulnes to consider that whatsoeuer this woman had sinned was forgiuen her The wordes are to be noted wherein this woman is preferred aboue Simon namely that shee washed Christes feete with her teares and wiped them with her hayres when he had not commaunded to giue him so much as common water that shee ceased not to kisse his feete when he had not vouchsated to receiue Christ with a kisse of salutation for a guest that she had powred pretious ointment vpon his feete and he had not annoynted his head with oyle Also this was the cause why the Lorde who was a singular example of a sparing and moderate life suffered the cost of this oyntment to be beestowed vppon him beecause the miserable sinner shoulde by this meanes testifie that shee ought all to him For he desired not delightes nor was allured with pleasaunt sauour nor allowed glorious decking but looked onely for an earnest testimonie of repentaunce which is also sette forth by Luke as an example to vs. for the teares are witnesses of her sorow which is the beginning of repentaunce She came behynde Christ and there threw her selfe downe at his feete in which appeared her shamefastnes and humilitie she brought her oyntment and offered her selfe and all shee had in sacrifice to Christ. All these things are for vs to follow but the sheading of the oyntement was a perticular action which should be yll drawne into a general rule 47 Her sinnes are forgiuen her Some thinking the verbe to haue bene of the moode of exhorting doe gather this sense sith this woman sheweth by these notable deedes that she wholly burneth with the loue of Christ it is not meete that the Church should be more sharpe or harde against her but that she should rather be gently entreated though shee had grieuouslye offended But the maner of placing of the Greeke word being wel considered that subtill exposition may be reiected which the texte resuseth For a litle after Christ speaking to the woman rehearseth the same where the maner of exhorting could not agree And the contrary clause followeth this sentence lesse is forgiuen to him that loueth lesse Though the verbe of the present tence may be resolued into the preter tence For sith she endeuored to perfourme carefully al the dueties of pietie Christ hereof inferreth that though she was couered with many sinnes yet the mercy of God was greater then that she should be accounted a sinner any more But this loue is not sayde to be the cause of forgiuenesse but a signe following after as I sayde before For this is the meaning of the wordes They which see so great desire of pietie in a womanne are peruerse Iudges except they iudge thereby that God hath already bene mercifull vnto her so that free forgiunesse hath in order gone before For Christ doth not dispute by what price men should obtaine the grace of God but he proueth that God hath now forgiuen this miscrable sinner and that mortall man should not be so hard against her 48. Thy sinnes are forgiuen thee It may bee demaunded to what ende Christ promiseth her againe that forgiuenesse which she had obtayned and whereof shee was assured Some say that this was spoken not so much for her sake as for others But in my iudgement he had especiall regarde of her as shall more euidently
besides the purpose of an vnitie But Christ bent himselfe an other way namely that whatsoeuer the faythful should take in hand to doe and whereto soeuer they apply themselues yet there is one end to the which it is meete y t al things shuld be referred The summe therefore is that we wander about in vaine if we direct not al our actions to a certeine end Therefore the hospitalitie of Martha was faultie because that the principal matter was neglected and she was wholly caryed away in taking care about her busines Yet the meaning of Christ is not that al other thinges are nothing this onely excepted but order must be wisely holden least the accessary as they cal it be more esteemed then the principal May hath chosen the good parte Here is no comparison as foolish and absurd interpreters doe dream but Christ onely saieth that Mary is occupyed in a holy and profitable exercise frō which she ought not to be drawn as if he should haue said thou mightest wel here haue reproued thy sister if she following idlenesse or being occupied in vaine cares or desiring any other thing not meete for her calling should haue layde the whole burden of prouidinge for the house vpon thee But now when she applyeth her selfe well and profitably to hearing it were not well to draw her from it for such opportunitie is not had alwayes Though others doe take the latter part otherwise as if Christ had sayd that Mary had therfore chosen the better part because the fruit of the heauenly doctrine neuer falleth away the which iudgement though I do not reiect yet I haue followed that which I think do the most aptly agree to the meaning of Christ. Matth. Mark Luke 12.    13. And one of the company sayd vnto him maister bid my brother deuyde the enheritance with me 14. And he said vnto him man who made mee a judge or a deuider ouer you 15. VVherefore he said vnto them take heede and beware of couetousnes for though a man haue abundaunce yet his lyfe standeth not in huriches 16 And he put forth a parable vnto them saying The ground of a certeine rich manne brought foorth fruites plenteously 17. Therefore hee thought with himselfe sayinge what shal I doe because I haue no roume where I may lay vp my fruits 18. And hee said this will I do I wil pull downe my barnes and buyld greater and therein will I gather al my fruits and my goodes 19. And I will say to my soule soule thou haste much goods laid vp for many yeeres liue at ease eat drinke and take thy pastime 20. But God said vnto him O foole this night will they fetch thy soule from thee then whose shal those things be which thou hast prouided 21. So is hee that gathereth riches to himself and is not rich in God 13. Bid my brother deuide The Lord being required to giue iudgment for the deuision of enheritaunce refused to doe it Sith this made for the nourishment of brotherly concorde and the office of Christe was not onely to reconcile men to God but to bring them to mutuall consent it is demaunded what the cause should be why he would not end the strife betweene two brethren And it appeareth that there were two causes especially why he abstained from the office of a Iudge First sith the Iews imagined the kingdom of the Messiah to be earthly his will was to take heede least he should by any example nourish that errour for if they had seene him deuide the enheritaunces the rumour of that deede shoulde presently haue bene spread abroad So many hoped for a carnall redemption and gaped too greedily after the same the wicked gloried that hee should bring new matters to passe and that hee should ouerthrowe the state of the Romane empyre VVherefore there could not a better aunsweare haue bene giuen then this whereby all menne might vnderstand that the kingdome of Christ was spirituall Therefore let vs learne to gouern our selues soberly nor to attēpt any thing which may be drawne into the worst part Secondly it was also the Lordes wil to make a difference betweene the polytike Empyres of this worlde and the gouernment of his Church for he was created Doctor by the father who shuld by the sword of the word cut downe thoughtes and affections and shuld pearce into the soules of men but he was not a magistrate to deuide enheritaunces So the theft of the Pope and his Priests is here condemned which pretending thēselues to be Pastors of the Church yet are so bolde as to inuade the earthly and prophane iurisdiction which nothing pertaineth to their office For there is somewhat which is of it selfe lawfull which yet belongeth not to euery man Also in my iudgment there is a third perticular reason that is because Christe saw this man leauing the doctrine and prouiding for his own houshold commodities And this disease is too cōmō so that many professing the gospel doubt not to abuse the pretence of the same for the encreasing of their wealth and to pretend the authoritie of Christ for their owne gaines This may be readily gathered by the circumstaunce of the exhortation for except that man had abused the title of the Gospell to his owne gaine there had not bene occasion giuen to Christ to condemne his couetousnesse Therefore the text doth sufficiently declare that this manne was but a faigned disciple whose mind was drowned in fieldes or money bagges Furthermore the Anabaptistes doe too foolishlye inferre of this aunswere that it is not lawfull for a Christian man to deuide enheritaunces to thrust himself in to deale with worldlye affayres or to execute any ciuill office For Christe argueth not of the matter it selfe but of his owne calling because hee was ordayned of his father to an other ende hee saith that hee is no iudge because hee hath no such commaundement Therfore let this rule be of force amongste vs that euery man keepe himselfe within the bands of the calling wherein the Lorde hath set him 15. Take heede and beware First he calleth his disciples backe from couetousnes then that he might purge the mindes throughly from this disease he affirmeth that our lyfe consisteth not in aboundance By which wordes is noted the fountaine and inward beginning whence this mad desire of hauing ariseth For the people doe commonly iudge that the more a man possesseth the happier his life is and they imagine riches to be the cause of a blessed lyfe Hence commeth that intemperatate desire of hauing which as a burning furnace sendeth out his heate and yet ceaseth not to burne within If that we were perswaded that ryches and all aboundaunce of goodes be helps of this present life which the Lord giueth vnto vs with his own hand and blesteth the vse thereof this one thought would easily appease all wicked desires and that do the faythfull finde true by theyr owne experience For whereof commeth it to passe
other side vnto Bethsaida while he sent away the people 46. Then assoone as he hadde sent them away he departed into a mountaine to pray 47. And when euen was come the ship was in the mids of the sea and he alone on the land 48. And he saw them troubled in rowing for the wind was cōtrary to them and about the fourth watch of the night hee came vpon them walking vpon the sea and would haue passed by them 49. And when they saw him walking vpon the sea they supposed it had bene a spirite and cryed out 50. For they all saw him and were sore afraide but anon he talked with them and sayd vnto them bee of good comfort it is I be not afrayd 51. Then he went vp vnto them into the shippe and the wind ceased and they were sors amased in themselues beyond measure and meruailed 52. For they had not considered the matter of the loaues beecause their heartes were hardned  21. Iesus compeld his disciples It behoued him to compell them because to leaue him they would not haue passed ouer to an other place but against their willes Also they doe herein declare howe much they obeye him while against their owne minde they giue place and obey his commandement And certeinly in shew it seemed very absurd that he would remaine alone in a desert place when night approched Therefore their aptnesse to be taught deserued so much the more prayse for that the authoritie of the heauenlye maister was more regarded and esteemed by them then that which might seeme probable on the contrary part And we do not rightly and perfectly obey God except we do simply follow whatsoeuer he commaundeth how much soeuer our sense repugne against the same Certeinly God alwaies hath the best reason and ground of his counsel and commaundement but he often hideth the same from vs that we might learne not to be selfewise but wholly to depend vppon his will Thus Christ compeld his disciples to passe ouer that hee might frame them to that rule of obedience which I spake of Neyther is there any doubt but that he would make himselfe a way to the miracle which next followeth 23. Hee went vp into a mountaine alone It is likely that the sonne of God from whom the tempest to come could not be hidde did not neglect in his prayers the preseruation of his disciples yet it is meruaile why he doth not rather preuent the perill then apply himselfe to prayer But that he might fulfill the partes of a mediatour hee sheweth himselfe to be both God and man and gaue testimonies of both natures as farre as the matter required VVhen he had all thinges at his owne will he shewed himselfe to be a man by praying neither did he that feignedlye but he shewed a sincere affection of humane loue towards vs. In this matter the diuine maiestie withdrew it selfe after a sort which yet shewed it self at length in his order But in going vp into the mountaine hee sought oportunitie that he might the freelyer pray farre from all noyse VVe know how easily the ardent zeale in prayer through the least disturbances either falleth away or else waxeth colde And though Christ had not this imperfection yet his will was to teache vs by his example diligently to vse all helpes which may deliuer our mindes from all the snares of the world that we being free may be wholely bent into heauen And solitarinesse much auaileth in this that they which prepare themselues to praier shoulde be the more diligent hauing God alone for witnesse powring out their heart into his bosome they should the more diligently examine themselues lastly cōsidering with themselues that they haue to doe with God let them lift vp themselues aboue themselues Yet it is to be noted that he setteth not downe a lawe as if it were not lawfull to pray any other where but in secrete for Paule also commaundeth vs to lifte vp pure handes euery where 1. Tim. 2. 8. And Christ himselfe sometime prayed before men and he also taught his disciples that they being gathered togither should conceiue praiers openly amōgst themselues But that libertie of praying in all places hindereth not but that they shoulde also vse priuate prayers in time conuenient 24. The shippe was nowe in the middes of the sea The readers shall finde this hystorie expounded by me vpon the sixt chapter of Iohn and therefore I will be the shorter heere Christe suffered his disciples to be tossed with a troublesome tempest and with some daunger for a time to that ende that they might with readier mindes receiue helpe when it should be brought them for the contrary winde roase about midnight or a litle before And thē at the fourth watche Christ appeared that is three houres ful before day so their faith was as hardly shakē with terrours as their armes were toyled with rowing But when necessitie it selfe most vrged them to desire their maisters presence they were too grosse and blockish to be afraid at his sight as if he hadde bene a spirite For this cause Marke sayeth that their hearts were blinded and vnderstoode not the matter of the loaues For by that myracle they were sufficiently taught that Christe wanted not diuine power to helpe his and that hee doeth carefully prouide for them when necessity so requireth Therefore their sluggishnes nowe is worthily condemned because they doe not presently call to minde that heauenly power a notable token whereof being shewed but late ought yet to be present before their eyes But through the fault of theyr sluggishnes they were afrayd beecause they had not profited by the former miracles so rightly as became them but their blindnes is especiallye reproued because they had forgotten that which they saw so late or rather that they applyed not their mindes to consider the Godheade whereof the multiplying of the loaues was testimony euident enough Yet Mark setteth downe two thinges in his wordes that they considered not thoroughly the glory of christ which was shewed in multiplying the loaues then he declareth the cause for that their heartes were hardened And that seemeth to be added not onely for the aggrauating of the greatnes of the fault but also to admonish vs of the infirmity of our minde that we should aske new eyes of the Lord. Certinely it was as I sayde euen now too beastly ignoraunce not to vnderstande as it were the palpable power of God Yet because all mankind is sicke of the same disease Mardoth of purpose make mention of the blindnes that wee might knowe that it is no new matter if men cannot see into the manifest workes of God vntill they be lightned from aboue as Moses also said Deut. 29. 4. Yet the Lord hath not giuen you an hearte to vnderstand And though the word heart doth often signifie the wil or the seate of affections yet here in this place as also in the place of Moses which I cited it is take for the mind
sprinckling of their comured water which the Papistes call holy water with the Iewish washinges For the Papistes do blot out asmuch as lyeth in them that one Baptisme by the iteratinge of the same so oft Then it is applyed to exorcismes and that oyishe sprincklinge is supposed to be of force to wash away sinnes If that it were a thing lawfull of it selfe and were free from such corruptions yet that necessitye which they vrge is alwaies to be condemned 3 VVhy do yee also transgresse the commaundements of God Christ maketh here a double answere the first is to the person as they say the other conteineth the definition of the matter and cause The order is otherwise sette downe in Mark who first bringeth in that whiche Christe spake of the whole matter then he addeth the reproofe wherin heinueigheth against hypocrites we will follow the course obserued by Matth. Againe when as the Lord demaundeth of the Scribes why they defile the law of God through their own traditions he doth not yet plainely delyuer his disciples from the fault obiected against them but hee onely sheweth them how wicked preposterous and froward they were They take it grieuously that the preceptes of menne are not exactly obserued how much more grieuous a matter is it that the law of God being neglected they should imploy their whole endeuor in the obseruing of these traditions Therfore it appeareth that they were moued rather with ambition then with a true and right zeale while they so prefer men before God Also it doth easily appeare by the text in what sense he saith that the commaundements of God are transgressed They did not openly or professedly abolish the law of God as to affirme that to be lawful which the law had forbidden but they did indirectly transgresse the same when as the exercises enioined by the Lorde were suffred by the carelesly to be omitted The exāple which Christ bringeth is plaine familiar God hath commanded that children shuld honor their parents Yet because the offrings made for the gaine of the priests the gathering of them was so narowly looked to that they imagined that he sinned more grieuously that offred nothing then he that robd his parents of the honor due to thē Also that which according to the law of god was left as a thing voluntary was of more importance in the iudgment of the scribes thē one of the chief cōmādements of god Therfore as oft as we are so bent to kepe the laws of men so y t we imploy lesse diligence care for the keeping of the law of god we are accoūted to trāsgresse the same A litle after he saith that the cōmandemēt of god is made of no autority by y e traditiōs of mē because the Scribes do hold the people so bound to their deuises that there could no time nor leasure be left to the word of god also because they thoght that they had done their duety very well that had waited of them at an ynch and hereof arose a liberty to sin For it is thought that the law of God may be freely broken sith that holines is rather put in the obseruation of other things then of it Now let euery man consider with himself whether this fault abosideth not more at this day amōgst the Papists thē in times past amongst the Iews The Pope with the whol dunghil of his cleargy denieth not but that God ought to bee obeied but when they come to the purpose where as they detest the tasting of a litle flesh as a deadly sinne and theft and whordome but as a veniall sinne they ouerthrow the law of God for their own traditions and it is no way to bee suffered that the obseruation of mans deuises should diminish any of that obedience which is due to God alone Further the honour which GOD commaundeth to yeelde to the parents is extended to all the dueties of godlines The last clause that Christ addeth that he is worthy of death which curseth his father or his mother tendeth to this that wee shoulde know that the commaundement of honoring the parentes is not small or of light importance sith that the breach of the same is so sharply punished And this doth not a litle amplifie the sinne of the Scribes that so seuere a threatning terrifieth not them from lettinge the bridle loose to contemners of parents 5. But ye say This sentence wanteth that which is more fully sette downe in Mark where it is added you suffer him no more to do any thing for his father and mother And the meaning is that the Scribes do wickedly in absoluing them which withdraw themselues from dooing their dueties to their parents so that they supply that want with a voluntarye sacrifice which might haue bene omitted without any offence to God Neyther may the words of Christ be so takē as if the Scribes should haue restrayned men from al right obedience but they did so earnestly apply themselues to get their pray that children in the meane space did not their duty to their parents 7 Isaias prophesied wel of you Now the Lord proceedeth further For hee speaketh of the cause it selfe which he deuideth into two partes The first is that they being only bent to outward rites esteemed nothinge of true holines which consisteth in the sincere integrity of the heart the other that they peruerslye worshipped God after their owne will And 〈◊〉 seemeth to reproue the men when he speaketh against counterfeit feigned holines yet he comprehendeth the sum of the doctrine which is fully defined thus The worship of God is spiritual consisteth not in sprinckling of water or in any other ceremony Also there is no other reasonable seruice of God then that whiche is framed after hys word And though Iesaias prophesied not only of the time to come but had respect to the mē of his age yet Christ saith that this prophesie belōgeth to the Scribes Pharises because they were like to those old hypocrites with whō the prophet had to do Christ rehearseth it not after the word that is there set down yet the prophet doth expresly mentiō these two faults wherewith the Iewes had prouoked the vengance of God against thēselues that they faigned a holines onely with the lyppes and outward professiō further that they declined to faigned worshippings First therfore it is wicked hypocrisie when men do not honour God but in outward shew for it were not euil of it self to draw nere to god with the mouth and lyps so that the heart went before This therefore is the summe because the worship of GOD is spirituall and nothing pleaseth him except the inward sincerity of the heart be ioyned with it they are hypocrites which put holines in outward pompes 9 They worship me in vaine The Prophet speaketh word for word thus Their feare was taught by the precept of men But Christ doth faithfully and aptly yeelde the sense thus God is worshipped in vaine where
the Messias For they imagined another matter of the resurrection then Christe meant as appeareth by Marke They disputed amongst themselues what the rising againe from the dead should meane It may be that that fable began then to spring which is holden at this day for a certain Oracle amongest the Rabbines that the comming of the Messias shoulde not be after one maner for first it should be meane and base but shortly after his royall and kingly dignitie should followe And this errour hath some colour of likelihoode in it for it sprange of a true principle The Scripture declareth that the Messias shoulde come twise for it promiseth that he should be a redeemer that should with the sacrifice of hymselfe wash away the sinnes of the world And to this purpose doe belong those prophesies of Zach. 9. 9. Reioyce O Sion Beholde thy king commeth poore sitting vppon an Asse c. and of Isai 53. 2. He hath neither fourme nor beauty when we see him hee was without fourme and like to a Leper that we shoulde not desire him Then he proposeth him as a conquerour of death who shoulde make all things subiecte vnto him But we see howe the Rabbines doe depraue the sincere doctrine of the scripture with their inuentions And as all things were very much corrupted at the comming of Christ so it is to be supposed that the people had this fansie also amongst them It hath bene shewed twise or thrise howe grossely they erred about the person of Elias It may be that they also meant maliciously and subtilly vnder pretence of Elias to derogate from Christe For when as Elias was promised as a forerunner to the Messias who shoulde prepare the way before him it was easie for them to lay this preiudice vppon Christ that he came without Elias euen as the deuill at this day enchaunteth the Papistes almoste with the same subtletie that they should not looke for the day of iudgement vntill that Elias and Enoch should appeare It may verily be supposed that the Scribes hadde deuised this snare of purpose that they might discredite Christe as if he wanted the chiefe signe and note of the Messias 11. Certainly Elias must come VVe haue shewed other where whereof this errour sprang among the Iewes For in restoring the decaied estate of the Churche Iohn Baptist should be like to Elias and Malachi gaue that name also vnto him that was rashly taken of the Scribes as if that the same Elias the Thesbite should returne againe into the world Nowe Christe declareth that Malachie prophesied nothing in vaine but that his prophesie was naughtily wreasted to an other purpose as if hee should haue sayde the promisse of the comming of Elias was true and it was also fulfilled but now haue the Scribes refused Elias whose name only they doe obiecte falsly against me And the reformation is attributed to the Baptist not that he perfourmed the same but because that in a continuall course he deliuered that to Christ as from hand to hand to be perfourmed which he had begon And because the Scribes had reiected Iohn without a cause christ admonisheth his disciples that ther is no cause why they shoulde be hindered with their craftie deceitâ— further it must seeme no strange thing vnto them if they take the same liberty to reiect the maister that they did before to reiect the seruant And least any man should be troubled with the straungenesse of the matter the Lord declareth that they were both foretolde in the scriptures namely that the redemer of the world should be reiected of the false and vngodly teachers aswell as Elias his forerunner was Math. 17. Marke 9. Luke 9. 14 And when they were come to the multitude there 〈◊〉 to him a certaine manne and kneeled downe to him 15. And sayd master haue pitye on my sonne for hee is â—uâ—atike is sore vexed for ofttimes he falleth into the fire and ofttimes into the water 16. And I brought him to thy discâ—ples and they could not healâ— him 17. Then Iesus answeared and sayde O generation faith lesse and croked how long nowe shal I be with you how long now shall I suffer you bringe him hither to mee 18. And Iesus rebuked the deuil he weÌ„t out of him and the childe was healed at thâ—◠〈◊〉 14. And when hee came to his disciples he sawe a great multitude about them and the Scribes disputing with them 15. And straight way all the people when they behâ—ld him were amased and ranne to him and saluted him 16. Then hee asked the Scribes what dispute you among your selues 17. And one of the companye aunsweared and sayde maister I haue brought my sonne vnto thee which hath a dâ—mme spirite 18. And where soeuer hee takeh him hee teaâ—eth him and hee 〈◊〉 and 〈◊〉 his teethe and pinâ—th awaye and I spake to thy disciples that they should cast him out and they coulde not 19. Then he answeared him and sayde O faithlesse generation how long nowe shall I suffer you Bringe him vnto one 20. So they brought him vnto him and assoone as the spirite sawe him hee taâ—e him and hee fell downe on the ground â—alowing and foâ—â—inge 21. Then he asked his father Howe longe time is it since he hath 〈◊〉 thus And he sayde of a childe 22. And oft times hee 〈◊〉 him into the fire and into the water to destroy him but if thou canst do any thing helpe vs and haue compassion vppon vs. 23. And Iesus sayd vnto him If thou canst beleue it all things are possible to hym that beleeueth 24. And straightâ—waye the father of the childe crying with tearesâ— sayde Lorde I beleeue helpe my vnbeliefe 25. VVhen Iesus sawe that the people came running togither he rebuked the vncleane spirite saying vnto him Thou dumme and deafe spirite I charge thee come out of him and enter no more into him 26. Then the spirit cried and rent him â—ore and came out and hee was as one deade in so much as many said he is deade 27. But Iesus tooke his hande and lift him vppe and he arose 37. And it came to passe on the next day as they came downe from the Mountaine muche people mette him 38. And behold a man of the companye cried out saying master I beseethe thee beholde my sonâ— for he is all I haâ—e 39. And 〈…〉 him that he femeth and with muche â—ayne departeth from him when hee hathe bruised him 40. Nowe I haue besoughte thy disciples to caste him out but they could not 41. Then Iesus answered and sayd O generation faithles croked how long nowe shall I be with you and suffer you being thy sonne hither 42. And whiles he was yet comming the deuill rent him and tare him and Iesus rebuked the vncleane spirite and healed the childe and deliuered him to his father 43. And they were al amased at the mighty power of God Because that Marke is fuller and setteth downe the seuerall poyntes plainly we will
so hard entraunce into the kingdome of heauen for it is a common disease almost of all men to trust in their riches This doctrine is also very profitable for al men namely to rich men as that they being admonished before of their daunger should take heede to poore men that they shuld be content with their estate and not so couetously desire that which wil be more to their harm then to their gain It is certeine that riches of it selfe doe not hinder vs from following but such is the corruption of man that they which haue aboundance can scarsly escape from drowning themselues therein So that they which flow with riches are holden bound by Sathan as it were in chaines that they shuld not look vp into heauen nay they entrench bind and enthrall thēselues wholly to the earth The similitude of the Camel which he addeth a litle after amplifieth the difficultie for it declareth that rich men do swell are more puft vp with prid vain boldnes so that they cannot suffer thēselues to be brought into such straites as God doth keepe his childrē I thinke that by this word Camel is rather noted a great rope for a shyp then a beast 25. And when his disciples heard it The disciples doe meruale for this should not make vs a litle carefull considering that riches doe stoppe vp the entraunce into the kingdome For which way soeuer we shall turne our eyes a thousand stops will set themselues against vs. But let vs note that they were so amased that yet they fledde not from the doctrine of Christe He of whom mention was made euen now dealt otherwise for the streightnesse of the commaundement so feared him that he diuorced himselfe from Christ but though these men be amased and doe ask who then can be saued yet they bend not theyr course an other way but desire to vanquishe their doubtful hope So it shall profit vs to feare the threatninges of GOD so ofte as hee denounceth anye harde or fearefull thinge so that our myndes faynte not but rather bee styrred vppe 26. VVith men this is vnpossible Christ doth not altogether sette theyr mindes free from all care because it was profitable for them to vnderstand how hard it is to ascend into heauen First that they might imploy al their endeuours to this purpose then that they distrusting themselues might seeke for helpe from heauen VVe see how sluggish and carelesse we be VVhat shoulde befall if the faythfull shoulde thinke that they should walke pleasauntlye through a softe and pleasaunt playne for recreation This therefore is the cause why Christe dooth not extenuate the daunger that he might thereby put his disciples out of feare but rather encreaseth it For where as before hee had onely sayde that it was heard now he saith it is impossible VVherby it appeareth that they are very preposterous teachers which are so afrayd to speake hardly that they giue lybertie to the sluggyshe fleshe But it were better to follow the rule of Christe who so tempereth his speach that he might teach men that are throwne down in thēselues onely to repose themselues in the grace of GOD and withall that hee myght stirre them vppe to prayers So hee dooth wisely helpe the infirmity of menne not by attributing any thing vnto them but by stirring vp their mindes to hope in the grace of God And by this aunswere of Christ is that generall rule refelled which the Papists gathered out of Hierom. VVhosoeuer shal say that the law is hard to be kept let him be accursed For Christ doth plainly declare that it is not possible for men to keepe the way to saluation but so far as the grace of God doth helpe and direct them Math. 19. Mark 10. Luke 18. 27. Then answered Peter and said to him Beehold we haue forsakē al followed thee what shall we haue 28. And Iesus said vnto them verely I say to you that when the son of man shall sitte in the throane of his maiestie yee which followed me in the regeneration shall sitte also vpon the twelue throanes and iudg the twelue tribes of Israel 29. And whosoeuer shall forsake houses or brethrē or sisters or father or mother or wife or children or landes for my names sake he shall receiue an hundreth folde more and shal enherit euerlasting life 30. But many that are first shal be last and the last shal be first 28. Then Peter beganne to say vnto him Loe wee haue forsaken al and haue folowed thee 29. Iesus aunswered and said verelye I saye vnto you there is no man that hath forsaken house or brethren or sisters or father or mother or wife or children or landes for my sake and the Gospels 30. But he shall receiue an hundred folde nowe at this presente houses and brethren and sisters and mothers and children and landes with persecutions and in the world to come life euerlasting But many that are first shall be last and the last first 28. Then Peter said Lo wee haue left al and haue folowed thee 29. And he said vnto them verely I saye vnto yo◠there ◠no man that hath left house of parents or brethren or wyfe o◠children for the kingdome of Gods sake 30. VVhiche shall not receiue muche more in this worlde and in the world to come lyfe euerlasting Luke 22. 28 And ye are they which haue continued with me in my temptations 29. Therefore I apppoynt vnto you a kingdom as my father hath appoynted vnto me 30. That yee may eate drink at my table in my kingdome and site on seates and iudge the twelue tribes of Israel Peter dooth secretelye compare himselfe and the other disciples with that rich man whom the world had alienated from Christ. And because they ledde a poore and wandring lyfe not without reproofe and troubles neither did there appeare anye shewe of a better estate in tyme to come hee demaundeth and not without cause whether they haue lefte all and followed Christ in vaine For it were an absurd thing for them to be spoiled not to be better recōpenced by the Lord. But what were those al thinges For when as they were base and poore men they scarse had a house to leaue therefore this bragging might seeme to be ridiculous And certeinly experience sheweth howe greatly menne doe commonly esteeme of theyr dueties towardes GOD. As at this day they which were almost ready to begge in popery do proudly cast forth that they haue lost much for the cause of the Gospell yet the disciples may be excused for though their estate was neuer gorgious yet they lyued at home of their handy occupation◠as the richest of them all And wee knowe that poore menne accustomed to a quiet and honeste life are hardlyer drawn from their wiues and children then those men which are caryed by ambition or that are drawne hether and thether with the blaste of prosperitie And except there had beene some reward layde vp for them
bene verye seruiceable soldiours and had well deserued But Christe exhorteth them that beganne well to goe on forwarde couragiouslye and withall hee warneth them that runne and beganne verye freshly that they shall auayle nothinge if they faynte in the middest of the race As Paule also declareth all that runne obtayne not the pryce 1. Connthyans 9. 24. And in an other place by his owne example that they shoulde forgette those thinges whiche are beehinde and to endeuour to the other part of the course which is before Philippians 3. 13. Therefore as oft as we do thinke of the heauenly crowne it becommeth vs to be pricked forward as it were with new spurs that we become not duller hereafter Math. 20. Mark Luk. 1. For the kingdome of heauen is like vnto a certeine houholder whiche wente out at the dawninge of the daye to hyre labourers into his Vineyarde 2. And he agreed with the labourers for a penny a day and sent them into his vineyard 3. And he went out about the third houre and sawe other standing ydle about th◠market place 4. And saide vnto them goe yee also into my vineyarde and whatsoeuer is right I will giue you and they went their way 5. Againe hee wente out about the sixt or nynth houre and did likewise 6. And he went about the eleueth houre and found other standing idle and said vnto them whye stande ye here all the day idle 7. They sayde vnto him beecause no manne hath hyred vs. He sayde to them go ye also into my vineyarde and whatsoeuer is ryght that shal ye receiue 8. And when euen was come the master of the vineyard saide vnto his stewarde call the labourers and giue them their hire beginning at the last tyll thou come to the first 9. And they whiche were hyred aboute the eleuenth houre came and receiued euerye manne a peny 10. Now when the firste came they supposed that they shuld receiue more but they likewise receiued euery man a peny 11. And when they had receiued it they murmured against the master of the house 12. Saying these last haue wrought but one houre and thou hast made them equall vnto vs which haue borne the burden and heat of the day 13. And hee answered one of them saying friend I doe thee no wrong didst thou not agree with mee for a peny 14. Take that which is thine owne and goe thy waye I will giue vnto this laste as muche as to thee 15. Is it not lawefull for mee to doe as I wyll with myne owne Is thyne eye euyll beecause I am good 16. So the last shall be first and the first last for many are called and few are chosen   Sith this parable is nothing else but a cōfirmation of the sentence going next before The first shal be last let vs now see how it is to be applyed Some interpreters doe gather this to be the summe of it Because the heauenly inheritaunce is not obtained by merites of workes but is giuen freelye they shall be all equall in glory But Christe doth not dispute eyther of the equalitie of the heauenly glory or what the estate of the godly shall be but hee onely saieth this that there is no cause whye they whiche are firste in time shoulde glory or bragge ouer others For the Lord as oft as he please can call them whom hee seemed to neglect for a tyme and eyther to make them equall or to preferre them before thē which were first It should be but foolish curiositie if any man woulde exactly discusse al the perticular poyntes of this parable Therefore no more must bee sought then it was Christes purpose to deliuer Also we haue shewed already that he applyed himself to no other end but to prouoke his as it were with continual spurres to go forward VVe know that sluggishnes doth for the most part arise of too much confidence So it commeth to passe that many as if they had got to the end of the race do fainte in the midst of the course Therefore Paule commaundeth vs to forget those things which are behind vs that we cōsidering what there is yet remaining for vs shoulde prepare our selues to runne lustilye Yet it shal not be hurtful to run through the words that the doctrine may therby more euidently appeare 1. For the kingdom of heauen is like The meaning is that the same account is to be made of the calling of God as if any man should hire labourers in the morning for certeine wages to dresse his vineyard and then shoulde afterwards send some without couenant to whom he yet giueth like reward or hire And he doth therfore make mention of the kingdō of heauen because he compareth the spiritual life to the earthly the reward of eternal life to money wherwith mē are paid their wages for their labours which they haue done Some do subtily apply this place as if christ shuld distinguish betweene the Iewes and the Gentiles for they say that the Iewes were called at the first houre and had a rewarde promised by couenant because the Lord promised them eternal life vpon condition if they performed the law But in calling of the Gentils there was no couenant made especially of works because saluation was giuen thē freely in Christ. But al these subtilties are to no purpose for there was no difference in the couenant which God made but only in the time for that they which went into the vinyard in the euening receiued the same reward that they did which came first For though God in times past promised in the law a reward of works to the Iewes yet we know that this took not effect because that no man could at any time obtaine saluation by his own merits VVhy then shal some man say doth Christe expreslye make mention of a couenaunte speakinge of the firste and saieth nothinge of it when hee speaketh of the other Namely that he might teach that no man is iniuried by thys that the latter haue as much honour as if they hadde beene called at the first For in proper speach hee oweth nothing to anye manne and of his own right he challengeth of vs whom he hath tyed vnto himself whatsoeuer obedience we are able to yeeld vnto him But because he dooth freely offer vs a reward hee is sayde to hyre our labours which otherwise are due to him Heereof it commeth to passe that he also calleth the crown which he giueth vs freely by the name of a reward Furthermore that he might declare that we haue no cause to quarrel with God if hee ioyne others with vs which came long after vs as fellowes in honour hee boroweth the similytude of the custome of menne who firste do agree of the wages before they send the labourers to worke But if anye manne will hereby gather that menne are created to labour and that euery manne hath his charge enioyned him of God that men should not be slouthfull and ydle he shall not
we are without the reache of the dartes we seeme able to doe any thing And that which befell shortly after discouered their rashnesse Yet this good was in them that as men ready for both estates they offer themselues to beare the crosse 23. Yee shall drinke in deede of my cuppe Because they were disciples it was necessary that they should be made like their maister And Christ telleth them before what shoulde come to passe afterwardes that they might arme themselues with patience and vnder the person of these two men he speaketh to al his disciples For though many of the faithful haue that lotte to die peaceably and not a violent and bloudy death yet it is common to all as Paule Rom. 8. teacheth to bee made like to the image of Christ. Therefore they are all their life as sheepe led to the slaughter It is not mine to giue Christ by this answeare derogateth nothing from himselfe but only declareth that this office was not enioyned him of the father to assigne euery manne a distincte and proper seat in heauen He came that he might gather al his into eternal life and this ought to suffice vs that there is an inheritance for vs purchased with his bloude But in what degree some shal be placed aboue others neither is it our part to enquire neither would God that Christ should reueale it to vs but that it should be deferred vnto the last reuelation Nowe we vnderstande the purpose of Christe that hee disputeth not heere of his owne power but onely would haue the ende considered wherefore he was sent of the father and what belongeth to his calling And therefore he maketh a difference betweene the secreat counsell of God and the office of teachinge committed vnto him A profitable admonition teaching vs to be soberly wise and not to endeuour our selues to breake into the hidden mysteries of God and especially that we be not curious aboue measure in searching the estate of the life to come For it doeth not yet appeare 1. Iohn 3. 2. what we shall be vntill God shall make vs like vnto him But it is to be noted that there is not an equality amongest the children of God after they shall be receiued into the heauenly glory but he rather promiseth that degree of honour to euery one of them to the whiche they are ordained by the eternall counsell of God Mathew 20. Marke 10. Luke 22. 24. And when the other tenne heard this they disdained at the two brethren 25. Therefore Iesus called them vnto him sayd ye know that the Lordes of the Gentiles haue domination ouer them and they that are great exercise authoritie ouer them 26. But it shall not be so among you but who soeuer wil be great among you let him be your seruaunt 27. And who soeuer will bee chiefe amonge you lette him bee your seruaunt 28. Euen as the Sonne of man came not to bee serued but to serue and to giue his life for the raunsome of many 41. And when the ten heard that they beganne to disdaine at Iames and Iohn 42. But Iesus called them vnto him and saide to them yee know that they which delite to beare rule amonge the Gentiles haue domination ouer them and they that bee great amonge them exercise authoritie ouer them 43. But it shall not be so among you but who soeuer will be great amonge you shall be your seruaunt 44. And who soeuer will be chiefe of you shall be the seruaunt of all 45. For euen the Sonne of manne came not to be serued but to serue and to giue his life for the ransome of many 24. And there arose also a strife among thē which of them shoulde seeme to be the greatest 25. But hee saide vnto them The kinges of the Gentiles raigne ouer them they that beare rule ouer them are called Gracious Lordes 26. But you shall not be so but let the greatest among you be as the least the chiefest as he that serueth 27. For who is greater hee that sitteth at table or he that serueth Is not he that sitteth at table And I am among you as he that serueth 24. VVhen the other tenne heard this Luke seemeth to referre this contention to an other time But who soeuer shall wisely consider that 22. chapter shall easily perceiue that those speaches spoken at diuers times were wrytten vppe togither without regard of order Therefore that contention for superiority wherof Luke maketh mētion sprang from this fountaine that the sonnes of Zebedeus ambitiously sought for the chiefe places in the kingdome of Christ. And yet the other hadde no iust cause to disdaine them for when as the two were sharply reprooued for their folish ambition so that they went away from Christe with shame what hurt tooke the other tenne by that foolish desire of theirs which they obtained not For though there was iust cause giuen thē of emulation yet the repulse of the others shuld haue appeased them But the lord wold by this occasiō discouer the disease that lay hid in thē for there was not one of them which woulde willingly giue place to the others but euery man nourished secreatly in himself the hope of the superioritie For it cōmeth to passe that they enuie and contend amongst themselues yea that wicked desire raigneth in all men If that this vice was grafted in base and obscure men and brake out vppon light and almoste no occasion howe much behoueth it vs to take hede where there is wode for the hidden fire to burne or matter to woorke on Therefore we see that ambition waxeth hotte amongest the mighty and honourable and sheweth the flames farre and wide except the spirite of modesty doe quenche from heauen that pride that sticketh in the nature of men 25. Ye know that the Lordes of the Gentiles haue domination ouer them First it is said that Christ called them vnto hym that he might reprooue them apart Also we do gather hereof that when they were ashamed of their desire they did not openly complain but there began a secreat whispering and grudging and euery one of them did secreatly preferre himselfe aboue others Further he doeth not generally declare how deadly a plague ambition is but simply teacheth that there is not a more folish thing then to striue about nothing For he declareth that there shall be no suche superioritie in his kingdome as they did striue for They therefore are deceiued which do stretch this saying to all the godly in generall when as Christe onely teacheth of that matter in hande that the Apostles were very fonde to make any question of degree of power or of honoure in their estate and calling for the office of teaching whereto they were appoynted hadde no likelihoode with the Empires of the worlde I graunt that this doctrine as well appertaineth to priuate menne as to kings and magistrates for no manne deserueth to bee accounted of the flocke of Christe but he that hath
wee knowe howe great promisses doe euery where appeare of peace righteousnesse ioye and of aboundance of all good things VVherefore it is not to be marueiled at if they thought that by Christes comming they shuld be exempted from troubles of warres from spoyles from all maner of iniury and also from famine and pestilence But Christe declareth that they shall haue no lesse trouble heereafter with false teachers then the olde people hadde wyth false prophets and that there shall be no lesse troubles vnder the Gospel then there were in times past vnder the lawe Not that those prophesies which I touched euen nowe were not fulfilled but because they were not fully perfourmed presently at the first day For it is sufficient that the faithfull haue onely a taste giuen them nowe of those good thinges that they might nourish the hope they haue of the full enioying of them hereafter And therfore they were much deceiued which would haue all things perfectly perfourmed at the beginning of the Gospell which we see fulfilled euery day Furthermore though the wickednesse of menne cannot altogither make of none effecte that felicitye whiche the Prophets sayde should be in the kingdome of Christe yet it hindereth and troubleth the same The Lorde causeth by striuing with the malice of menne that hys blessings finde way through all lettes and certainly it were absurde that the thing which is established vppon the free goodnesse of God and dependeth not vppon their pleasure should be abolished for theyr fault Yet that they might receiue some rewarde of their vnthankfulnesse he doeth onely distill his graces by a little at once whiche otherwise shoulde bee powred downe in great aboundance Hence commeth the Labyrinth of so many mischiefes through the which all the faithfull doe wander all theyr life though Christ being their captaine and bearing the light of his Gospell before them they holde the ready way to saluation Hence arise the heape of so manye contentions that they shall passe through sharpe warres but yet without daunger Hence spring so many and so sodaine troubles that they are troubled with miserable disquietnesse but yet by the helpe of Christe they continue stedfast to the ende Also when Christ commandeth his disciples to take heede of deceits we are to vnderstand that they shal not want meanes to auoyd them so that they be carefull themselues VVherefore let vs be sure if any of vs doe diligently apply himselfe to watche in his place and calling what subtelties soeuer sathan shall deuise we shal be free from them 5. For many shall come Hee doeth not yet speake generally of corrupt fals doctrines but toucheth one kinde which was as a beginning of al errors wyth the whych Sathan endeuoured sundry wayes to ouerthrow the pure doctrine of the Gospell For shortlye after the resurrection of Christe there arose deceiuers and euery one of them professed hymselfe to be Christe And because the true redeemer was not onely taken from among them but put to the shamefull death of the crosse and the mindes of all men were mooued and kindled to hope and to desire theyr redemption they hadde a meanes ready at hand to deceiue them And it is not to be doubted but that God gaue the Iewes ouer to be deceyued by suche guiles for that they had so wickedly reiected his sonne And though those madde toyes were quickely brought to nothing yet it was the will of God that the Iewes shuld haue such tumults amongst them first that they might make themselues in famous and odious then that the hope of saluation might be taken from them altogither lastly that they being so often deceiued might in a brutish blockishnesse runne headlong to theyr owne destruction For when the worlde slipt from the sonne of GOD whose office it is to gather vs into an holy vnitie it is meete that it should be caried hither and thither as in tempestuous waues And by the same vengeance of God it came to passe that moe were caryed away with a fonde opinion then true faith brought to obey God And Christ sette downe this circumstance of purpose least the faithfull beholding the multitude of such madde people should growe fainte and weary For we know how easie a matter it is to follow after the multitude especially where we are but few in number 6. And ye shall heare of warres In this place he only maketh mention of the stirres which fell out amongst the Iewes for shortly after hee will shew that the same should creepe further And as he first commaunded them to take heede least any man should deceiue them so now he commaundeth them to be of good courage when they heare of the rumours of warres and of warres themselues For it was daungerous least they being ouerwhelmed with euilles should fall away especially if they had promised and perswaded themselues of a peaceable ioyfull and quiet estate He addeth that these things must come to passe assigning no cause but declaring that none of these things shall fall out by fortune but by the prouidence of God least they should kick in vaine against the pricke For there is nothing more effectuall to bring vs in obedience then when wee knowe that God accordinge to his pleasure gouerneth euen those things which seeme most confused God hath iust causes and great reasons why he suffreth the world to be troubled but because it is mete that the faithfull shuld rest vpon his only pleasure it was sufficient for Christ to exhort his disciples to beare these thinges with patient mindes and to abide constant because it so pleased the Lord. But the ende is not yet He plainly declareth as I sayd euen now that these were greeuous of themselues yet they were but as the beginninges of greater troubles for when this flame of warres had consumed Iudea it should wast further For after that the doctrine of the Gospel was spred the like vnthankfulnesse kindled also the wrath of God amongst other nations Hereof it cōmeth to passe that they which had broken the couenant and band of peace with God shoulde with mutuall dissentions rent themselues in pieces they which refused to obey the authoritye of God were driuen to yeelde to the force of the ennemies they whyche woulde not be reconciled to God should fall to tumults and troubles amongst themselues to be short they whiche hadde exempted themselues from the heauenly saluation shoulde by raging one againste another fill the earth wyth slaughters Further because he knewe how great the malice of the world woulde be he addeth againe that these are but the beginnings of sorrowes not that the faithfull shoulde ouerwhelme themselues with sorrowe who haue comfort at hande alwayes in the middest of troubles but that they mighte prepare themselues with patience to abide a longer time Luke also addeth Earthquakes and signes from heauen Of whiche thinges though there remaine no certaine hystory yet it is sufficient that Christe spake of them before They which will may read the
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
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
temperance for it is no maruel when as he was perfect and pure from al spot that the affections which he shewed wer pure vnspotted though they should be witnesses of his humane infirmitie but from the corrupt nature of men nothing commeth but that which is defiled and hath dregs Therefore let this difference be holden Christ was afraid sorrowful without any spot of sinne but al our affections are sinful because they doe breake out into excesse Nowe that kinde of affections is to be noted wherwith Christe was tempted Mathew sayeth that he was sorrowfull and grieuously or doubtfully troubled Luke that hee was in an agonie Marke addeth that he was afraid But whence cōmeth this sorrow doutfulnesse feare vpon him but because that in death he conceiued somthing more sorrowful more horrible then the separation of the soule and the body And certainly he died not onely that he might goe out of the earth into heauen but rather that by takinge the cursse vppon hym wherto we were subiecte he might set vs free from the same Therefore he was not simply afraid of death as it is a departure out of the worlde but because the fearful tribunal seat of god was before his eies the iudge himselfe being armed with incōprehensible vengeance and our sinnes the burden wherof was laide vpon him with their huge waight pressed him downe VVherefore it is no meruaile if the horrible depth of destruction grieuously vexed him with feare and doubtfulnesse 38. My soule is very heauie He maketh them priuie to his sorrow that he might mooue them to haue a like feeling with him not that hee knewe not their weakenes but that afterwardes he might make them the more ashamed of their slouthfulnesse Further this kinde of speach expresseth a deadly wound of sorrow as if he should haue sayd that he was wythout life or halfe dead for sorrow So Ionas answeareth the Lord chapter 4. 9. I am angry euen to the death Of the whiche I doe therefore giue warning because that some of the olde wryters subtilly entreating of this place doe fondly fantasie that the soule of Christ should be sorrowfull not in death but onely vnto death And heere we must agayne remember the cause of so great sorrow For death of it selfe coulde not haue so vexed the minde of the sonne of God if he had not fealt that he had to doe with the iudgement of God 39. So he went a little further VVe haue seene the Lord otherwhere that he might be stirred vppe to pray with more vehemencie prayed oute of the company of men For out of the sight of men we doe the better gather our senses togither that they may be the better bent to that whiche we do It is not necessary so oft as we would pray to flee into backe corners nay it is not alwayes expedient but where some great necessity◠vrgeth because the heate of prayer doeth the more freely powre out it selfe in a solitarie place it is profitable for vs to pray alone If that the sonne of God neglected not this helpe it shoulde be more then a madde pride in vs not to apply the same to our vse Adde that where God alone is the iudge because that ambitiō is not then to be feared the faithfull soule doeth more familiarly discouer it selfe and more simply powreth out her prayers sighes cares feares hopes ioyes into the bosome of God And God permitteth many follies to his children when they pray alone which in the sight of men coulde not be wythout ostentation His gesture also when he falleth downe vppon the grounde doeth declare an earnest zeale in prayer For though the bowinge of the knee was commonly woont to be vsed in prayers as a signe of honoure and reuerence yet Christ humbly lying vpon the ground for the greatnesse of his sorrow framed himselfe to a miserable behauiour O my father if it be possible Some doe striue in vaine to shewe that thys was no prayer but onely a complaint Yet verely though I doe graunt that the request was abrupte yet I doubt not but that Christe prayed Neither is that of force against it that he desireth that a thinge impossible should be graunted him For the prayers of the faithfull doe not alwaies flow in one course continually vnto the ende they do not alwaies keepe an equall temperature they are not alwayes framed in a distincte order but rather they are intricate and doubtful they doe either contende with themselues or doe stoppe in the midst of the course euen as a shippe tossed with stormes though it bendeth to the hauen yet it cannot alwaies holde a right and equall course as in a calme and quiet sea That must be noted which I sayde euen nowe that Christe hadde not suche troublesome affections which mighte shake the pure moderation of his minde as we haue but as muche as the sounde and vncorrupt nature of man would beare he was stricken with feare and holden wyth doubtfulnesse so that he was of necessity enforced amidst suche violent streames of temptations as it were to wauer in his prayers hether and thether This is the reason why he praying to auoid death presently restraineth himselfe submitting himselfe to the authority of the father and correcteth and reuoketh that request which hadde sodainly escaped him But it is demaunded howe he coulde desire to haue the eternall decree of the father broken whereof he was not ignoraunt For thoughe the condition be added If it be possible yet this seemeth to be absurde to make the counsell of God chaungeable For so it was meete for hym to holde that it coulde not be that God should reuoke his counsell But by Marke Christ seemeth to oppose the power of God against his decree All things sayeth he are possible to thee But the power of God is yll applied to this to ouerthrow his truth by making him variable and changeable I aunsweare it is no absurdity if Christ after the common course of the godly not looking vppon the counsell of God shoulde poure the desire wherwith he was enflamed into the bosome of the father For the faithfull in making of their prayers doe not alwaies climbe vppe to looke into the secreates of God or sit at ease to consider what is possible to be done but are sometimes caried headlong with the heate of their desires So in Exod. 32. 32. Moses desireth to be blotted out of the booke of life So Paule Rom. 9. 3. desired to bee accurssed Therefore this prayer of Christ was not premeditated but the power and force of the sorrowe wreasted this sodaine speache out of him which he presently corrected The same vehemencye made him not to remember the heauenly decree for the present that he coulde not in the very moment consider that he was sent of this condition to be the redeemer of mākinde euen as great sorrowe doeth often blinde the eyes that all things cannot be remēbred at once In summe it is no
cockes do not only crow once but they doe often iterate their crowinges yet that is called but one cockes crowing which is done at one watch Therefore Mat. Luke Iohn do say that Peter denied the lord thrise before the end of the cocks crowing Mark doth more distinctly set down one circuÌ„stance namely that in so short space of the Peter was drawn to deny him thrise being warned by the first crowing he repented not Further wee will not saye that there is contrariety betweene prophane writers if some one should rehearse those matters which are left vntouched by others Therâ—ore though that which is reported by Mark doth differ yet it is not repugnaÌ„t to the others And this is worthy to be noted that Peter after he could not escape with a simple denial he doubleth y e offeÌ„ce by putting an oth to it also a litle uâ—ter wheÌ„ he is more vehemently vrged he falleth to â—ursing wherby we do gather that after a sinner doth once fall he is then carried to worse and worse So they which doo beginne at small sinnes doe after runne headlong into moste filthy heynous offences which they doe at the first abhorre And this is the iust vengeaunce of GOD after we are depriued of the helpe of the holy Ghoste to grannt Sathan lyberty to use 〈…〉 so that we being wholly tied bouÌ„d vnto him he may cast vs 〈◊〉 and â—â—ther And that dooth especiallye fâ—ll out in the deniall of the fayth for where any man for feare of the Crosse doth turne away from the pure profession of the Gospell if hee seemeth not yet to haue satisfied the enemies he runneth on further and that which he durst not confesse sincerely he dooth without any coueringes altogether abiure Then is this also to be obserued that Peter fell thrise almost in a moment for hereby it appeareth how slyppery redy we are to fall as oft as Satan vrgeth vs and truely there wyll bee no measure of falling except the Lord by his outstretched hand shall holde vs back After that the force of the grace of the spirite was quenched in Peter as any man that came by him had asked him of Christ he was ready to make a hunded yea a thousand denials Therefore though it was most filthy for him to fall thrise yet the Lord spared him by restraining the tongues of his enemies least they shoulde moue moe troubles So also it is necessary at this day that hee should bridle Sathan leaste hee should ouerwhelme vs with innumerable tentations For though he ceaseth not to beate vs with many engines yet if the Lord prouidinge for our infirmitie should not beate backe the force of his fury we shoulde haue to striue with an vnmeasurable heape of tentations Therefore we haue great cause to praise in this behalf the mercy of the Lord in that he suffreth not our enemie to haue scarse the hundred part of his pleasure of vs. 74. Then he beganne to curse By this third denial the infidelity of Peter towards his master breaketh vp into a great heap For not satisfied with swearing he leapeth ouer to cursing wherein he yeeldeth both his body and soule to destruction For he praieth that the cursse of God maye lighte vppon him if hee knewe Christe And this is asmuch as if hee should haue saide let me come to an euill end if I haue any thinge to do with the saluation of God VVherein the goodnes of Christ is so much the more to be had in admiration for curing his disciple raised from so deadly a ruine But this place doth teach that it is not blasphemy against the spirit if any man through the infirmity of the flesh should fall thogh he should deny the known trueth Peter truely had hearde by the mouth of the Lord how detestable a trechery it is to deny him before men and how horrible a vengeaunce doth remaine for them before God and his Aungelles who for a slouthful feare of the crosse do forsake the confession of the faith for he had a litle before preferred not in vaine death or any torment before the denial of Christ. Therefore now wittinglye and being before admonished he casteth himselfe headlong yet after hee obtaineth forgiuenes VVhereof it followeth that he sinned of infirmity and not of an incurable malice For hee would willinglye haue yeelded vnto Christ that duety of piety due vnto him if the sparkes of right affection had not beene quenched by feare 75. And Peter remembred At the crowing of the cock Christ also looked vpon him as Luke witnesseth For he had first despised the crowinge of the cocke as we haue heard out of Marke Therefore it was meete that Christ shuld looke back vpon him that he might come againe vnto him selfe And euery one of vs do proue the same to be true in our selues For which of vs doth not carelesly passe by with deafe eares I do not say diuerse and manifold songes of birdes which yet do stirre vs to the glorifying of God but the very woorde of God which doth euidentlye and plainly resound vnto vs in the doctrine of the lawe and the Gospel And our mindes are possessed with such a brutish blockishnes not onelye one day but perpetually vntil he shal vouchsafe to look vpon vs who aloane conuerteth the harts of men Yet it is worth the labour to note that it was no common maner of looking for he had looked before vpon Iudas who yet became nothing the better therby but in looking vpon Peter he ioyned the secrete efficacy of the spirite with his eyes and so with the beames of his grace he pearced into his heart VVherfore let vs know as oft as any man shal fal he cannot beegin to repent except the Lorde looke vpon him He wept bitterly It is likely to be true that Peter went out for feare for he durst not weepe before witnesses wherin he yet againe shewed his infirmity VVherby we do gather that hee deserued not forgiuenes by satisfaction but obtained the same of the fatherly fauour of God And by this example we are taught though our repentance should halt yet to hope well because that God despiseth not a weak repentance so that it be sincere In the meane while Peters secrete teares doe witnesse his true repentaunce beefore God and the Aungelles for beeinge withdrawne from the eyes of menne he doth set before him GOD and the Aungelles and so these teares doe flow out of the innermost affection of the heart The which is therefore to be noted because that we doe see many which doe shed tears very plentifully so long as men do look vppon them whose eies in secret do presently waxe dry Further it is not to be doubted but that ambition and hypocrisie doe cause many to shed teares which powre forth none for feare of Gods iudgement Yet it is demaunded whether true repentaunce requireth teares I doe aunswere the faithful do oft with drye eies mourne vnto the Lorde and
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
in a forme obiected before them yet God by one example sheweth that it is in his power to directe what soeuer powers he bestoweth vppon manne that we may knowe that nature is subiecte to his pleasure Nowe if the corporall eyes whose chiefe propertie is to see are so ofte as it pleaseth the Lord so holden that they cannot discern those things which are set before them our mindes should be no better though they remained in their integritie But now in this miserable corruption since their light is taken from them they are subiect to be deceiued many waies and so oppressed with a grosse dulnesse that they can doe nothing but erre as also it doeth befall very oft Therefore it commeth not of the sharpnesse of our witte for vs to discerne betwene truth and falsehoode but of the spirite of wisedome But their chiefe dulnesse appeareth in the beholding of heauenly thinges for we doe not onely conceiue false shapes for those things which are true but we doe tourne the cleare light into darkenesse 17. VVhat maner of communication are these yee haue one to another That which we doe see was done then openly by Christe we doe daily finde to be perfourmed in vs in a secreat maner that of hys owne accorde hee insinuateth himselfe to teache vs. But that which I said euen now doeth more euidently appeare by the answear of Cleopas that is though they were doubtfull and in perplexitie about the resurrection of Christe yet they esteemed reuerently of his doctrine so as they were not bent to fall away For they doe not tarie vntill that Christ by manifesting himselfe shoulde preuent them or that the trauailer who soeuer hee was shoulde speake honourably of him but rather out of a small and darkishe lighte Cleopas doeth cast suche sparkes into the straunger as might somwhat lighten his minde if he had ben rude ignorant The name of Christ was at that time so odious and infamous in euerye place that it was not safe to speake honourably of Christe but without regard of enuie he nameth him the Prophet of God and professeth himselfe to be one of his disciples And though this title of a Prophet is farre inferiour to the diuine maiestie of Christ yet this smal commendation deserueth praise sith Cleopas hadde no other purpose then to procure disciples to Christ whiche shoulde submitte themselues to his Gospell But it is vncertaine whether Cleopas accordinge to his rudenesse spake more basely of Christe then was meete Or whether his purpose was to beginne at the rudiments which were best knowen that hee might by degrees goe further And certainly a little after he doeth not simplie account Christe in the common order of Prophets but he sayeth that he and others supposed that he should haue beene the redeemer 19. Mighty in deede and in woorde The same forme of woordes almost doeth Luke Actes 7. 22. vse in the person of Stephen where speaking in the praise of Moses he sayeth that he was mighty in wordes and deedes But in this place it is doubted whether Christ should be called Mightye iâ— deede in respecte of his myracles as if it hadde beene sayde that hee was endued with diuine vertues which should prooue that he was sent from heauen or whether that it shoulde reache further that the meaninge should be that he excelled as well in the facultie of teaching as in holinesse of life and excellent giftes And I doe like this latter sense Neither is that addition in vaine Before God and the people which signifieth that the excellencie of Christe was so declared to menne and knowen by euident trialles that it was without all fained and vaine ostentation And heereby may be gathered a briefe difinition of a true Prophet namely hee who to his woorde adioyneth also the power of woorkes and shall not onely endeuour to excell amongest men but to behaue himself sincerely as in the sight of God 21. But we trusted It shall appeare by the text that the hope which they had conceiued of Christ was not taken away though by the woordes it shoulde so seeme at the first fight But because the hystorie which is sette downe of the condemning of Christe might withdraw a man who had no tast of the gospel because y t he was condemned by the Prelates of the Church Cleopas opposeth the hope of the redemption against this offence And though he doth afterwardes declare that hee himselfe dooth fearefully and as a staggering man remain in this hope yet he doth diligently gather what helpes soeuer he can for the vpholding of the same For it is probable that he spake of the thirdâ—day for no other end but because the Lord had promised that he would rise againe the thirde daye Furthermore that which hee reporteth that the women founde not the body and that a vision of Angels appeared to them and beecause that which the women had spoken of the empty graue was also approoued by the testimony of menne is referred to this sum that Christe was rysen So the godly manne doubtfull betwene fayth and feare nourysheth his fayth and accordinge to his strength stryueth agaynste feare â—5 And he sayd vnto them This reproofe seemeth to be sharper and harder then was meete in respect of the weake man but who so shall consider of all the circumstances shal easily perceiue that it was not without cause that the Lord gaue so sharpe a reproofe to them amongst whome he had bestowed his long labour so ill and almost without anye fruite For it is to be noted that this heere spoken is not onely to be restrayned to these two but obiected as a common faulte which their other fellowes might presently heare of their mouthes Christ had so oft forwarned them of his death he had also so oft taught of the new and spiritual lyfe and had confirmed his doctrine by the oracles of the Prophetes as if he had spoken to deafe men or to blockes or stones they being once stricken with the horrour of death do turne themselues hether and thether Therfore he doth iustly attribute this stackering to foolishnesse he maketh slouth the cause of the same because they were no readier to beleeue And he doth not only vpbraide them that when he was a most excellent master to them they were but slacke and slow to learn but because they were not attentiue to the sayings of the Prophets as if hee shoulde haue sayde that their slouthfulnesse coulde not bee excused because there was no fault but onely in themselues â—ith the doctrine of the Prophets was so euident and plaine of it selfe and so well expounded to them As the most part of menne doe beare the same blame for theyr owne folly because they are vnapt to be taught and obstinate But lette vs note that when Christ saw his disciples to be too slouthfull to the ende that he might waken them hee beginneth at reproouing them For so must they be dealt with whome we haue tried to be either
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
There is therfore great weight in these words that they went forth preached euery where which euen now for feare durst not speake in their secreat corner For so vnloked for a conuersion in a moment could not be done by man And therfore Marke addeth The Lord wrought with them signifying that this was the very worke of god Yet this phrase of speach doth not make a partition betwene their worke or labor and the grace of God as if that they of themselues could doe any thing but he meaneth simply y t they were holpe of God because that according to the flesh they shuld haue attēpted that in vaine which is yet wrought by them I graunt that the ministers of the word are called fellow helpers of God 1. Cor. 3. 9. in as much as he vseth their ministery but it is to be noted that ther is no power in them but that which he giueth them Further they do preuail nothing by planting by watering except the secreat working of the spirit do cause it to encrease Confirmed the word Marke here in my iudgement doth note a part of that which he had generally set down immediatly before For the Lord wrought with thē by other meanes least the preaching of his gospel shuld be in vain but this was a notable testimony of his help that he cōfirmed the same by myracles And this place teacheth to what ende myracles muste be referred that it is not lawfull to draw them after peruerse corruptions for that they doe serue the Gospell VVhereof it followeth that the holy order of God is inuerted if they be drawne away from the word of God whereof they are appurtenances to the adorning of vngodly doctrines or are drawn to colour out corrupt worshippings LAVS DEO THE holy Gospel of Iesus Christ according to Iohn with the Commentary of M. Iohn Caluine Faithfully translated out of Latine into english by Christopher Fetherstone student in Diuinitie TO THE RIGHT HONORABLE THE LORD ROBERT DVDLEY EARLE OF LEYCESTER BARON OF DENBIGH Maister of the Horse to the Queenes Maiestie Knight of the noble order of the Garter one of the Queenes Maiesties most honorable priuie Counsel Chanselour of the most famous Vniuersitie of Oxford Christopher Fetherstone wisheth encrease of spirituall giftes long life happy dayes and encrease of honour IT IS AN OLDE SAYing Right honourable and no lesse true then olde that faleable wines neede no iuic bush which prouerb importeth thus much that thinges which are of thē selues good and commendable haue not anye at least no great neede of commendation If therefore I shouldee with fine filed phrases with gaye geason woordes with straunge examples and notable hystories compound some long prologue and tedious Preface in commendation of this most excellent work and Commentarie of that famous member and faithfull Doctour of Gods Church Maister Iohn Caluine I might cause your Honour to suspect the fondnesse thereof I my selfe should seeme to doubte of the goodnesse thereof and finally minister occasion to many to condemne me of folly Omitting therefore that which is needlesse I discend vnto that which is needefull to wit to excuse my selfe of arrogancie wherof some may accuse me in that I dare presume to dedicate vnto yonr honour this my translation vnto whom I am altogether vnknowen The loade stone as men say writers do testifie and experience doth teach hath in it selfe such power force and vertue that it draweth iron vnto it though it be farre distant right so vertue doth drawe men vnto it and the reporte thereof causeth men to loue those whom they haue not seene to reuerence those of whō they haue only heard Which thing sithence it is so there is no cause why I shoulde either bee accused of arrogancie or condemned of impudencie for approching so boldly vnto your honour and for suffering this my translation to appear in your name For your friendes confesse and your foes cannot iustly denie that God hath placed in your noble brest greate aboundance of most heroicall vertues I omit to speake of that rare report of your vnfeigned religion which refoundeth euery where and redoundeth to your prayse I should be tedious if I should set downe particulerly the most vndoubted testimonies of your faithfulnesse toward your dread Soueraigne I shoulde seeme to flatter if I should extoll that godly magnanimitie wherewith the Lord hath endued you to maintaine his truth to defend the Realm to sub due those proud aspiring papists That great and earnest care which your honour hath alwaies had and euen now hath to support the poore ministers of the word and gospell of Iesus Christ in Gods cause in good causes hath in it selfe sufficient force to enforce not only mee but all thankfull heartes by word and writing to bewray all thankfulnesse dutifulnesse towards your good honor As this so that singuler liberalitie vsed at all times by your Lordship towards my friends hath caused me in dedicating of this booke to your honour to testifie some part of my thankfull minde in their behalfe And heere I am to craue pardon of you whiche I hope I shall easily obtaine for that I haue not behaued my selfe finely as I might though faithfully as I ought in this my worke And thus fearing prolixitie I conclude praying vnto the Lorde God of heauen and earth that King of Kinges and Lorde of Lordes that he will graunt vnto your honour and to the rest whom he hath placed in the like degree of dignitie his holy spirite that spirite of wisdome and vnderstanding that you may thereby be so directed that all your thoughts woordes and workes may tend to the setting foorth of Gods glory the maintenance of true religion the preseruation of the Realme So shall England haue wealth be voide of woe enioy solace be free from sorrow possesse plentie not tast of pouertie inherite pleasure and not see paine Whiche God graunt Your Honours most humble and obedient Christopher Fetherstone To the Reader BEing instantly requested Gentle Reader by my godlie zealous friendes to enterprice the translating of this most learned Commentarie of M. Iohn Caluine and being persuaded thereunto by manie godlie reasons whereof Gods glory the profite of his Church should bee the chiefe I coulde not nor woulde not refuse to take that charge vpon mee vnlesse I should haue forgotten my dutie towardes God his Churche and my friendes and now for asmuch Gentle Reader as the principall recompence of my paines shall bee that profite whiche thou shalt reape by the reading of this my translation I beseech thee refuse not to take some paines in reading the same I haue not stuft it full of strange wordes deriued of the Latin which might no lesse molest thee then if they continued Latin as they were I haue not racked the phrases to make them runne smoothly to please 〈…〉 and so digressed from the truth and meaning of the authour but so much as possible I could I haue translated
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
doth here commende and set foorth that plentifull aboundance of good thynges which Christe brought foorth with his commyng For wee knowe that the benefites of God were tasted more sparingly vnder the lawe and that so soone as Christ was reuealed in the fleshe they were powred out in great aboundance euen vnto the full Not that anye of vs hath greater aboundance of the spirite then had Abraham but I speake of the ordinarie dispensation and of the manner and meanes of dispensing Therefore to the ende that Iohn may the better inuite his Disciples vnto Christe he telleth them that the aboundance of all those good thinges which they want is offered them in him Although there shall be no absurditie therein if so be it we extend it farther yea the text may be read thus verye well that all the fathers from the beginning of the worlde did drawe all those giftes which they had from Christe because although the lawe was giuen by Moses yet did they not obtaine grace thereby Notwithstanding I haue shewed before what I like best namely that Iohn doth in this place compare vs with the fathers that by this comparison hee may amplifie that which is giuen vs. And grace for grace It is well knowen howe Augustine expoundeth this place namely that al good things are giuen vs now then of God and that eternall life is not repaide to our merites as a due rewarde but that this is a poynt of more liberalitie that God doth so reward the former graces and crown his giftes in vs. This truely is godly and finely saide but it is not very fit for this place The sense were more plaine if thou shouldst take this worde anti comparitiuely as if he shoulde say that whatsoeuer graces the Lorde heapeth vpon vs they doe in like sort flowe from this fountaine It may also bee vnderstood as a note of the finall cause that we do receiue grace nowe that the Lorde may once accomplishe the worke of our saluatioÌ„ Notwithstanding I do rather subscribe vnto their iudgement who say that wee are watered with the graces which are powred out vppon Christe For that which we recoâ—â—e of Christe hee doth not onely giue it vs as God but the father hath bestowed it vpon him that it might flowe vnto vs as through a conduit This is the oyntmente wherewith hee was annoynted that hee myght annoynt vs all togeather with hym wherevppon hee is called Christe wee Christians 17 Because the lawe was giuen by Moses It is a preuention wherein hee preuenteth a contrarie obiection For Moses was so greatly esteemed amongest the Iewes that they did hardly admit any thing that was contrary to him Therfore the EuaÌ„gelist teacheth how far inferior the ministerie of Moses was to the power of Christe And also this comparison doth not a little beautifie the power of Christe For seeing that the Iewes did make so great account of Moses that they did attribute vnto him all honour that might bee the Euangelist telleth them that that was but a very small thing which Moses brought if it be compared with the grace of Christe For that was otherwise a great let that they thought they had that by the lawe whiche we doe obteine by Christe alone But we must note the contraposition when he setteth the lawe against grace and truth for his meaning is that the lawe wanted both these And truth in my iudgement is taken for the firme and sound stabilitie of things By this worde Grace I vnderstande the spirituall fulfilling of those thinges the bare letter whereof was contained in the lawe And these two voyces may be referred by Hypallage both vnto one thing As if he had saide that grace wherein the truth of the lawe consisteth was reuealed at length in Christ. But because the same sense shall remaine it maketh no great matter whether thou couple them together or distinguish them This truely is certaine that this is the Euangelists meaning that the image of spirituall good things was only shadowed in the law and that they are perfectly fulfilled in Christe whereupon it followeth if thou separate the law from Christe there remaineth nothing there but vaine figures In which respect Paul saith Collos. 2. 17. That therein are the shadowes that the body is in Christ. Yet notwithstaÌ„ding we must not imagine that there was any thing shewed deceitfully in the lawe for Christ is the soule which quickneth that which should otherwise be dead in the lawe But the shooteth heere at another marke namely of what force the law is of it selfe and without Christ. And the Euangelist saith that there is no sounde thing found in it vntyll wee come vnto Christe Furthermore this truth consisteth in that that we obteine grace through Christe which the lawe could not giue vs. Therefore I take this worde grace generally aswell for the free remission of sins as for the renuing of the hearte For seeing that the Euangelist doth in this place briefly note the difference betwene the old new Testament which is described more at large Ier. 31. 31. hee coÌ„preheÌ„deth vnder this worde whatsoeuer belongeth vnto the spirituall righteousnesse And the partes thereof are two that God doth reconcile himselfe vnto vs freely by not imputing our sinnes and that he doth ingraue in the heartes of men his lawe and doth frame men inwardly by his spirite to obey him wherby it appeareth that the law is falsly and vnproperly expounded if sobeit it retaine any in it or keepe theÌ„ back from comming to Christe 18 No man hath seene God at any time This is most fitly added to confirme the next sentence withall For the knowledge of God is the gate whereby we enter in into the fruition of all goodnesse Therfore seeing that God doth reueale himselfe vnto vs by Christe alone it followeth heereupon that we must desire craue all thinges of Christe This course of doctrine is diligentlye to bee noted There is nothynge that seemeth to bee more common then this that euery one of vs doth receiue those thinges which God doth offer vnto vs according to the measure of our faith but there are but a fewe that thinke that we must bring the vessell of faith of the knowledge of God wherby we may draw This that he saith that no man hath seene God at any time is not only to be vnderstoode of the externall sight of the bodily eyes for hee giueth vs to vnderstande generally seeing that God dwelleth in light which none can come vnto he caÌ„not be knoweÌ„ but only in Christ his liuely image Furthermore they doe commonly expounde this place on this wise Seeing that the bare maiestie of God is hidden in it selfe it coulde neuer be comprehended saue only forasmuch as it reuealed it self in Christe and that therefore God was knowen to the fathers only in Christe But I doe rather thinke that the Euangelist doth heere holde on in the comparison namely how farre better our estate is then the estate
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
beeing set downe they beginne to giue eare to his doctrine Although the woman goeth farther for shee biddeth them consider whether he bee the Messias or no being contented with this one thing if so be it they through her persuasion shoulde seeke that which she had alreadie found in Christ for she knew that they should find more then she did promise But why doth she lie in that she saith that Christ had told her all thinges I haue alreadie said y t Christe did not reprehend her for her whoredom alone but that in few words more sinnes which she had committed during her life were layde to her charge For the Euangelist doth not recite euery sentence and he taught summarily that Christ did set before her her former present life that he might tame her tatling tongue In the meane while wee see that the woman being inflamed with a godly zeale did no whit spare herselfe her estimation that she might set foorth Christ his name for she doth not abstaine from the reckoning vp of her shame reproche 32 I haue meate It is a great meruell that being wearie and hungry he refuseth meate For if any man say that he doth this to the ende hee may instruct vs by his example to suffer pouertie why did hee not this continually But he aymed at another marke then to teache that meate ought simply to be refused For we must marke this circumstance that when as the care of the present businesse doth so constraine him doth wholy possesse his minde it is no truble to him to neglect meate And yet he doth not professe that he was so earnestly bent to execute his fathers businesse and commandements that he can neither eate nor drink he doth only shew what is former or what is latter And so by his owne example he teacheth that the kingdome of God ought to bee preferred before all the commodities of the bodie Indeed God doth giue vs leaue to eate and drinke so that we be not drawen away from that whiche is the chiefest that is that euery man be occupied in his vocation Some man will say that it cannot be but that meate and drinke must neades be some hinderāces and such as draw away some time from other good studies I graunt this is true but because the Lorde according to his fauourablenes doth giue vs leaue to care for our flesh so much as neede requireth he ceaseth not in the meane space to prefer the obediēce of God as he ought who doth cherish y e body moderately soberly Although we must also beware that we be not so addicted vnto our houres but y t we must be readie to defraud our selues of meate when as God doeth appoint vs vnto some other businesse the same houre offering vs some opportunitie Seeing that christ had such opportunitie offered him now he doth as it were imbrace the same in his armes whiche might escape him Therfore forasmuch as the busines inioyned him by his father did so constraine him that he must needes let all other things alone he douteth not to set light by meate And it had been a shame that the woman should leaue her waterpot and runne to call the people and that there should lesse feruentnes appeare in Christ. Finally if we shall thus determine with our selues not to loose the causes of liuing for life it shal be no hard matter to keepe the best meane For he that shall set before himself this end of life to serue the Lord from which we may not bee led away euen with the present perill of death he shall doubtlesse make more account of this then of meat drink The metaphore of meate drinke hath so much the greater grace because it is fet in due season from the present talke 34 My meate is His meaning is that he doth not only make the greatest account of this but that there is nothing wherewith he is more delighted or wherein he practiseth himselfe more willingly and earnestly Like as Dauid in the 19. 11. Psa. to the end he may cōmend the law of god he doth not only say that it was precious vnto him but more sweet then any honnie Therfore to the end we may follow Christ we must not only serue god diligently but must also be so willing to do his commandements that the labour must be nothing troublesome vnto vs. Furthermore when Christ addeth that I may fulfil his will he doth sufficiently declare what his fathers will is whereunto he was so bent namely that he should fulfill the function which was inioyned him So euery man must haue respect vnto his calling least any man do say that y t was laid vpon him by God which he tooke vpon him at his owne pleasure rashly But we know well enough what was Christ his function namely to further the kingdome of God to restore lost soules vnto life to spread abrode the light of the Gospel and finally to bring saluation vnto the world The excellencie of these things did cause him being wearie and hungrie to forget both meat drinke Yet do we reape no small comfort hereby when as we heare that Christ was so carefull for mans saluation that it was vnto him a great pleasure to care for the same And doubtles we need not to doubt but that he is like affectioned toward vs at this day 35 Say not you there are yet foure monethes and then commeth haruest Behold I say vnto you lift vp your eyes and see the regions because they are white vnto haruest 36 And he that reapeth receiueth a reward and gathereth fruite vnto eternall life that both hee that soweth may reioyce and he that reapeth 37 For herein is the saying true that one soweth and another reapeth 38 I haue sent you to reape that which you laboured no◠others haue laboured and you haue entred into their labours 35 Say you not He prosecuteth the former sentence for because hee had said that he accoūted this the chiefest thing to do his fathers work he declareth now how ripe the same is that by comparing it vnto haruest For like as when the corne is once ripe the haruest can stay no longer because otherwise the corne should fall away so the spirituall corne being now ripe he doth testifie that he must in no case delay because delay bringeth danger Now we see to what ende the similitude was brought namely to expresse the cause of his hast By this worde say you not he meant to note how much more bent mens mindes be vnto earthly things then vnto heauenly For they are so desirous to haue haruest that they do carefully count the moneths and dayes in the mean while it is a wonder to see how sluggish they are in gathering the heauenly wheat And dayly vse doth argue that this frowardnesse is not onely in vs naturally but also that it can scarse be pulled away from our heartes For seeing that all men do prouide for y e
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
grosse affection when as they desire to haue such a messias as will feede them And whereas they doe highly extoll the grace of God in Manna they doe it craftile that by that meanes they may suppresse the doctrine of Christe wherein he did condemne the immoderate desire of the corruptible meate For on the the other side they set against it the gorgeous title wherewith Manna is adorned when as it is called the heauenly bread But the spirite doth not therefore call Manna honourablie the bread of heauen to this end as if God in feeding his people as an heard of swine did giue them no more excellent thing Therfore they haue no excuse when as they doe nowe wickedly refuse the spirituall food of the soule which is now offered vnto them 32 Verily verily I say vnto you Christ seemeth to denie that which was cited out of the Psalme yet doth hee speake only by way of comparison Manna is called the bread of heauen but for nourishing the bodie but that is counted truly and properly the heauenly bread which is the spirituall food of the soule Therefore in this place he setteth the worlde against heauē because the vncorruptible life is only to be sought in the kingdome of God The truth is not set against figures in this place as oftentimes els where but Christ respecteth what is the true life of man namely whereby he differeth from bruite beastes and whereby he excelleth all creatures VVhen he addeth afterward My father giueth you it is as much as if he should haue said the Manna whiche Moses gaue vnto your fathers brought not the heauenly life but now is y ◠heauēly bread indeed offred you He calleth the father y e giuer of this bread but his meaning is that it is giuen by his hande So that the opposition is not referred vnto God Moses but vnto Christ Moses And Christ doth rather make the father the giuer of this gift then himselfe that he may purchase more reuerence as if he should say acknowledge me to be the minister of God by whose hand hee will feede your soules vnto eternall life Againe this seemeth but a little to agree with Paule his doctryne For Paule calleth Man the spirituall meate I aunswere that Christ speaketh according to their capacitie with whom he hath to doe neither is this any strange thing in the scripture VVe see how Paule himselfe disputeth diuersly concerning circumcision VVhen he intreateth of the institution he confesseth that it was the seale of faith whilest that hee contendeth with the false Apostles he maketh it rather the seale of the curse and that according to their meaning Let vs consider what was obiected to Christe namely that hee is not proued to bee the Messias vnlesse he giue vnto those that be his bodily foode Therfore he declareth not what thing Man did prefigure but saith plainely that that was not the true bread wherewith Moses fead their bellies 33 For this is the bread of God Christ reasoneth from the definition vnto the thing defined negatiuely on this wise that is the heauenly bread which came downe from heauen to giue life vnto the world there was no such thing in Man therefore it was not the heauenly bread And in the meane while hee confirmeth that which he said before namely that he was sent of the father y t he might feed men far more excellently then did Moses Man truly came downe from y e visible heauen that is frō the cloudes but not from the euerlasting kingdome of God from whence life floweth vnto vs. But the Iewes vnto whom Christ speaketh did looke vnto no higher thing saue that their fathers bellies were wel filled and stuffed in the desert Hee calleth that the bread of God now which he called before the bread of heauen not that the bread wherewith we are fedde in this life commeth from any other saue only from God but because that is counted the bread of God which quickeneth the soules vnto blessed immortalitie This place teacheth that all the worlde is dead to God saue only in asmuch as Christe doth quicken it because life shall bee found no where els saue only in him In the comming downe from heauen we must note two thinges namely that in Christ we haue a diuine life because he came frō God that he might be vnto vs the authour of life secondly that life is neere vnto vs so that wee neede not to flie vppe aboue the clowdes or sayle ouer the Sea For Christ came downe vnto vs for that cause because no man coulde goe vp 34 Therfore they said vnto him Lord alwayes giue vs this bread 35 Iesus said vnto them I am the bread of life he that commeth vnto me shall 〈◊〉 be an hungred and he that beleeueth in me shall neuer thirst 36 But I haue saide vnto you that you haue also seene mee and you beleeue not 37 VVhatsoeuer the father giueth me it shall come vnto me and him that commeth vnto me will I not cast out 38 Because I came downe from heauen not that I might do my will but his will 〈◊〉 sent me 39 And this is his will that sent me of the father that whatsoeuer hee hath giuen me I should not loose of it but shoulde raise it vp in the last day 40 And this is his will that sent mee that whosoeuer seeth the sonne and beleeueth w t him he may haue eternall life and I will rayse him vp in the last day 34 Alway giue vs. Vndoubtedly they speake tauntingly that they may accuse Christe of vanitie because hee doth boast that he giueth the bread of life So miserable men whilest that they refuse the promises of God being not contented with this one euill they make Christ giltie of theyr infidelitie 35 I am the bread of life Hee teacheth first that the bread is present which they did aske in mockage then afterward he chideth them Furthermore he began with doctrine that he might the better declare that they were giltie of vnthankfulnesse And there are two partes thereoft because he sheweth whence we must set life and how we may enioy the same VVee knowe what caused Christe to vse these Metaphors namely because there was mention made of Manna and the dayly foode But notwithstanding this figure is more fit to teache the ignoraunt withall then a plaine kinde of speech VVhen as wee eate bread to nourishe our bodies withall both our infirmitie and also the strength of Gods grace doth the better appeare then if God did instill his secret power to nourishe the body without bread So an institution taken frō the body to the soule causeth the grace of Christ to be the better felt For when we heare that Christ is the bread which our soules must eate this pearceth farther into our soules then if Christe shoulde say simplie that he is our life Notwithstanding we must note that the liuely force of Christe is not expressed by the worde bread
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
vs learne so to behold Christ being humble in y e flesh that this humilitie which is despised amongest the wicked may extoll vs vnto his heauenly glory So that Bethlehem where he should haue beene borne as he was man shall be vnto vs a gate through which we may goe in vnto the eternall God 28 Therefore Iesus cryed Hee inueigheth with bitter wordes against theyr rashnes because that pleasing themselues proudly in a false opinion they did exclude themselues from the knowledge of the truth As if he shoulde say whilest that you know all thinges you know nothyng And truly there is no worse plague then when as the confidence of that little knowledge which men haue doth make them so drunken that they doe carelesly reiect whatsoeuer is contrarie to their meaning Hee speaketh tauntingly when he saith Yee know mee and yee know from whence I am I came not of my selfe He setteth that which is true against the opinion which they had falsely conceiued as if he should say whilest that you haue your eyes fastened vpon the earth you doe also thinke that I am wholy subiect to these thinges and therefore you contemne me as a base start vp but God will testifie that I came from heauen Therfore howsoeuer you doe reiect mee God will indeede acknowledge that I am his He calleth God true in the same sense wherein Paule calleth him faithful If so be it saith he we be vnsaithful he continueth faithfull he cannot denie himselfe For his drift is this that there is no whit of the credite of the Gospell diminished howsoeuer the worlde doe goe about to supplant it that how much soeuer the wicked do pull from Christ yet doth he remaine perfect because the truth of God remaineth alwayes sound and like to himselfe Christ seeth that he is despised hee is so farre from yeelding that he doth rather couragiously tryumph against their mad arrogancie who set nothing by him It becommeth al the faithfull to be endewed with this inuincible and heroicall stoutnes Yea our faith shall neuer be firme stable vnlesse it set light by the frowardnes of the wicked when as they arise against Christe And 〈◊〉 doth especially become godly teachers trusting to this ayd to goe foreward in defending sound doctrine although the whole world say naâ— So Ieremie calleth God his promiser and reuenger because he is condemned as a deceiuer Thou hast deceiued mee O Lord saith he and I 〈◊〉 deceiued So Isaias being on euery side ouerwhelmed with slaunders reproches he flieth vnto this sanctuarie that â—e shall haue God the approuer of his cause So Paule being oppressed with vniust iudgements prouoketh them all vnto the day of the Lorde counting it sufficient to set God alone against the raging world VVhom yee know not His meaning is that it is no maruell if the Iewes know not him who know not God for this is the beginning of true wisdome to haue respect vnto God VVhen he doth attribute vnto him selfe the knowledge of God he giueth vs to vnderstand that hee is not extolled rashly vnto so great confidence And he teacheth vs by his example that we must not lightly thrust in the name of god that we may boast of our patron and the reuenger of our cause For there are many too bold in boasting of the authoritie of GOD yea there is nothing more readie and bold to reiect the iudgements of all men then frantike persons who make boast of their inuentions insteed of the oracles of God But we are taught by these wordes of Christ that we must take good heed of vaine and friuolous confidence and that then we must ualiantly resist men when as we know the truth of God throughly And he that is certainely persuaded that God is on his side there is no cause why he should feare the crime of insolencie in treading vnderfoote all the loftinesse of the world 29 Because I am of him Some there be that doe so distinguishe these two members that they referre the former vnto the diuine essence of Christe the other vnto the office inioyned him of his father which that be might take vpon him he clothed himselfe with mans flesh nature which although I dare not reiect yet I cannot tell whether Christe woulde speake so subtillie or no. I confesse indeede that the heauenly beginning and arising of Christ may bee gathered thence but yet this is no sufficient proofe of his eternall diuinitie againste the Arrians 30 Therefore they sought to catch him There wanted no will in them to hurt him nay no endeuour and they had strength sufficient VVhy then do they linger in so great heate as though their handes and theyr feete had been bound The Euangelist answereth Because his houre was not yet come VVherby he telleth vs that Christ was couered with his fathers ayde against their strength and furious force And he doth also preuent the offence of the crosse because there is no cause why wee should be troubled when as we heare that Christ was carryed away vnto death not at mans pleasure but because he was aypointed of the father to be such a sacrifice Hence may we gather a generall doctrine For howesoeuer we liue vntill a day yet the houre of euerie mans death is appointed of God It is an hard matter to beleeue that being subiect to so many casualties being laid open vnto so many iniuries layings in wayte of men and wilde beastes being inuironed with so manie diseases yet we are out of all daunger vnlesse it be when the Lorde will call vs away But we must striue with distrust and first of all wee must hold such doctrine as we heare in this place Secondly the ende thereof and the exhortation which is gathered thence that all cares being cast vpon God euery man doe serue in his vocation and that he bee not called away with any feare from his office Yet may no man passe his bounds For we must not go any farther trusting vpon the prouidence of God then God commaundeth 31 And manie of the companie beleeued on him and saide when Christ shall come shall he doe more myracles thâ—n this man doth 32 The Pharisees heard the companie murmuring thâ—se thinges about him and the Pharisees and Priestes sent ministers to take him 33 Therefore Iesus said vnto them yet a litle while am I with you and I go vnto him that sent me 34 Yee shall seeke mee and shall not finde mee and where I am you cannot come 35 Therefore the Iewes said amongest themselues whyther will he goe that we shall not finde him will he goe into the dispersion of the Greekes and teach the Greekes 36 VVhat speech is this that he hath said yee shall seeke me and shall not find mee and whither I goe yee cannot come 31 And many of the companie It might seeme that Christ preached vnto those which were deafe and altogether obstinate yet the Euangelist saith that there followed some fruite
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
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
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
that hauing had such excercises from their childhood they doe either refuse or els neglect the redeemer promised them frō the beginning But this hath been a common vice almost in all ages that men doe so much the more boldly despice God the nigher more familiarly he offereth himselfe vnto them But there was greater zeale and feruentnesse in the other who hauing left their houses were come together to celebrate the feast day so that they enquired diligently after Christ whēas they heare y t he commeth into the Citie they goe out to meete him and to welcom him Questionles they were raised vp to meet him in such sort by y e secret instinct of the spirit VVe do not reade that this was done before but as earthly princes do call their subiects vnto them by the sounde of a Trumpet or the voyce of a Cryer when they take possession of their kingdomes so Christe gathered together this people by the vehement motion of his spirit that they might salute him as a king VVhen as the multitude would haue made him a king in the wildernes he withdrew himself priuily into the moūtaine for at that time they thought vpon no other kingdome saue only such a one during which they might haue their bellyes well filled lyke brute beastes Therfore Christe coulde not yeeld vnto their foolish and disordered desire vnlesse he would deny himselfe and cast off that function which was enioyned him by the father But he doth now chaleng such a kingdome as hee had receiued of his father I confesse indeede that the common people which went out to meete him did not throghly know the nature of this kingdome but Christe had respect vnto the time to come Neuerthelesse he suffered them to doe nothing but that which did agree with the spiritual kingdome 14. Boughes of palme trees and they went out to meet him The Palme tree was a token of victory and peace amongst the menne of olde but they were also woonte to vse braunches of Palme trees when they did asscribe the empyre vnto any or humbly craue pardon of one that was a conqueror Notwithstanding it seemeth that these menne tooke braunches of Palme trees in their handes as a token of mirth and ioy seeinge they did entertaine a new king They cryed Hosanna By this woorde they did testifie that they did acknowledge that Messias in Iesus Christe whoe was promised in tymes past to the fathers and at whose hands they were to hope for redemption and saluation For the hundred and eighteenth Psalme out of which this crye is taken was made touchinge the Messias to this ende that all the Saintes might feruentlye with continuall petitions desire his comming and receiue him with great reuerence when hee was reuealed and giuen Therefore it is like to bee true yea truelye it may be gathered that this prayer was aunciente euery where amongst the Iewes and so consequentlye that it was in euerye mannes mouth Therefore these menne wished well vnto Christe the spirite of GOD goinge beefore theyr woordes and they were chosen as cryers to make it knowne that the Messias was come This woord Hesanna being compounded of two Hebrew wordes signifieth asmuch as Saue or make safe I pray thee The Hebritians pronounce it after another sorte namely Hosiah-na but it is an vsuall thinge for the pronunciation to be corrupted so often as wordes are translated into another tongue Notwithstanding although the Euangelists wrote in Greeke yet retained they the Hebrewe worde to the end they might the better declare that the multitude did vse a solemne forme of praier which was first delyuered by Dauid and receiued continually from time to time amongst the people of God and was sanctified peculyerly vnto that end and vse that they might blesse the kingdome of Christ. To the same end tendeth that which followeth immediately Blessèd is he that commeth in the name of the Lord. For this is also an happy prayer for the ioyfull and prosperous successe of that kingdom whereupon the felicity and restoring of the Church of God did depende But because Dauid seemeth rather to speake of himselfe then of Christ in that Psalme we must resolue this doubt first of all Neyther is it any hard thing to do for wee know to what end the kingdome was established with Dauid and hys posteritie namely that it might be as it were a certeine entraunce into that eternall kingdome which was to bee manifested at the appoynted time Neither was it for Dauid to stay in himselfe and the Lorde doth euer now and then turne the eies of al the godly vnto some other by the prophets For whatsoeuer Dauid did say of himselfe it is referred for good causes vnto that king which shuld arise according to the promise of his seede to be a Redeemer Hence haue we to gather a profitable admonition For if we be members of the Church the Lord dooth stirre vs vppe euen at this day vnto that self same desire wherewith he would haue the faithfull to bee moued vnder the lawe namelye with all our hearte to wish that the kingdome of Christ may flourish and haue good successe and not that onelye but that by prayer wee doe testifie this and to the end we may be the more encouraged to pray wee must note that he setteth downe the woordes which we shall vse VVoe bee therefore vnto our sluggishnes if we doe either extinguish with our coldnes or choake with our luke warmnes that feruentnes which God stirreth vppe In the meane season let vs know that our prayers shall not bee in vaine whiche we make through Gods direction and instruction Onely let vs not be sluggish or weary in asking he wil be a faithfull gouernor of this kingdome that hee may defend the same by his inuincible power and ayde The maiesty thereof will continue and stande though we do cease but in that it doth not florish so gorgiously oftentimes as it ought but doth rather decay as we see at this day horrible scattering abroad and disorder yea wastenesse of the same it is certeine that that happeneth throgh our sinnes And in that there appeareth verye small or almost no restoring therof or at least that it goeth but slowly forward let vs impute that vnto our slouthfulnesse VVee craue daylye of God that his kingdome may come but scarse one of an hundreth beggeth this in earnest feruently Therefore we are iustly depriued of that blessing of God which we cannot aforde to aske Moreouer we are taught by this word that it is God alone that saueth and defendeth his Church neither doth he challeng or commaunde any thing to be attributed vnto him saue that which is his owne Therefore when as hauing our tongues by him directed we craue that he wil preserue Christ his kingdome wee confesse that God himselfe is the onelye authour of safety that this kingdome may stande in his estate He vseth in this thing mens diligence yet such as he hath framed
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
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
they despise the heauenlye illumination Although this pride dooth reigne euery where which extinguisheth the light of the holy spirite asmuch as is possible yet let vs who acknowledge our owne pouertie knowe that what sound vnderstanding soeuer wee haue it proceedeth from no other fountaine Neuerthelesse the woordes of Christe doe declare that nothing canne be perceiued concerninge the holye spirite by humane sense but that hee is knowne by the experience of fayth alone The worlde saieth hee cannot receiue the spirit beecause it knoweth him not but yee knowe him beecause hee abydeth with you Therefore it is the spirite aloane whiche reuealeth himselfe vnto vs by dwellinge in vs beeing otherwise vnknowne and vncomprehensible 18. I will not leaue you as Orphanes This place teacheth what menne are and what they are able to do when they are depriued of the ayde of the spirit to witte they are fatherlesse children layd open to all manner deceites and iniuries vnfitte to gouerne themselues finally vnfitte of them selues to doe any thing The onely remedy of so great want is if Christe doe gouerne vs by his spirit which thing he promiseth he wil do Therefore the Disciples are firste admonished of their owne weakenes to the ende they may distrust themselues and depende vppon Christe his ayde alone Secondly he putteth them in good hope by promising a remedie because he saith that he wil not faile them VVhen as he saith I wil come vnto you he declareth how he dwelleth in his and fulfilleth all thinges to witte by the power of his spirit VVhereby it appeareth also that the grace of the spirite is an excellent and euident testimonie of hys diuinitie 19. Yet a litle and the world shal see me no more but you see me because I liue and you shal liue 20. In that day yee shall knowe that I am in the Father and you in mee and I in you 19. Yet a litle He proceedeth in the commendation of the peculiar grace which ought to haue sufficed the disciples to lighten yea quite to remoue their sorrowe VVhen as saieth hee I shall be remoued out of the sight of the world I will neuerthelesse be present with you And to the ende we may enioy this secrete beholding of Christe wee must not esteeme his presence or absence by the sense of the flesh but we must endeuour to behold his power with the eyes of faith VVhereby it cōmeth to passe that the faithful haue Christe alwayes present with them by his spirite and doe also beholde him how farre soeuer they be distant from him in body because I liue There may be a double sense and meaning of these words eyther that this sentence may be a confirmation of the next member or that it may be read by it selfe that the faithfull shall liue for this cause because Christ liueth I do willingly embrace the former sense out of which notwithstāding this other doctrine is gathered that the life of Christ is the cause of our life He dooth first of al note the cause of the difference why he shal be seene of his not of the world because Christ cānot be seene saue only according to the spiritual life wherof y e world is depriued The world seeth not christ it is no merueil for death is y e cause blindnesse But so soone as a man beginneth to liue by the spirit he is also endowed with eyes to see Christ. And this falleth out therefore beecause our life is also ioyned with Christe his life and floweth thence as from a fountaine For we are dead in our selues and the life wherein we flatter our selues is most wicked death Therefore when wee are occupied about obtaining life we must turne our eies toward Christ must translate his life vnto our selues by faith that our consciences may be fully assured that we are free from al daunger of death so long as Christe liueth for that is sure and certeine that his life is no life when his members are dead 20. In that day Many referre it vnto the daye of Pentecost but the continuall tenor as it were of one day is noted rather from the time that Christ shewed forth the power of his spirit vntill the laste resurrection They beganne to know already but it was a certeine slender rudimente or first instruction because the spirit had not wrought so effectuallye in them as yet For the wordes tende to this end that it cannot bee knowne by an idle spectulation what maner spiritual and mistical vnion that is which is betweene him and vs and againe betweene him and the father but that this is the onely way and meanes to know the same when as he powreth out his life into vs by the hidden woorking of the spirite and that is the experiment of faith whereof I spake a litle before And wheras the Arrians abused this testimony in times past that they might proue that Christ was God onely by participation and grace their cauill is easily aunswered For doubtlesse Christ entreateth not simply of his eternall essence but he commendeth that diuine power which was reuealed in himselfe For as the father hath giuen vnto the sonne the fulnesse of all manner of good thinges so againe the sonne hath powred out himselfe into vs. VVee are saide to bee in him beecause when as wee are engrafted into his body we are made partakers of righteousnesse and of all his good things hee is said to be in vs because hee dooth plainely declare by the efficacie of his spirit that he is vnto vs the authour and cause of life 21. He that hath my preceptes and keepeth them it is he that loueth me and hee that loueth me shal be loued of my father and I wil loue him and will reueale my self vnto him 22. Iudas saith vnto him not Iudas Iscariotes Lord what is done that thou wilt shew thy self vnto vs and not vnto the world 23. Iesus aunswared and saide vnto him if anye manne loue mee hee will keepe my woorde and my father will loue him and wee will come vnto him and wil abide with him 24. He that loueth not me keepeth not my sayings and the word which you haue heard is not mine but his that sent me 2◠Hee that hath my preceptes Hee repeateth the former sentence agayne because the true tryall of our loue toward him consisteth therin if we keepe his commaundementes VVhereof he putteth the disciples so often in minde least they misse the marke because we are most bent to fall awaye vnto carnall affection so that wee loue something else then Christ vnder the name of Christ. VVherunto appertaineth that of Paul likewise 2. Corin. 5. 16. Although we haue knowne Christe according to the flesh yet doe we know him so no more Therfore let vs be a new creature To haue the preceptes of Christ signifieth to be well instructed in them and to keepe them is to frame a mans selfe and his life according to their rule He that loueth me Christe speaketh
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
how fryuolous the subtiltie of the Grecians was when as they denyed vnder colour of these wordes that the spirite proceedeth from the sonne For Christ nameth the father heere as he is wont to the end he may make vs behold his diuinitie 27 And yee beare witnesse Christe giueth vs to vnderstande that the testimonie of the spirite is not such that the Apostles haue it for themselues alone and enioy it themselues alone but that it spreadeth it selfe farther abroad by them because they should bee the instruments of the spirite as he spake by their mouth VVe see now how faith commeth by hearing and yet it hath the certaintie which it hath from the seale earneste of the spirite Those menne which know not sufficiently the mist of mans minde they thinke that faith is conceiued naturally by preaching only and on the other side many brianesicke men cannot away with preaching whilest y t they breath out secrete reuelations and inspirations But wee see how Christe ioyneth these thinges togeather Therefore although there is no faith vntill the spirite of God do lighten our mindes and seale our heartes yet must wee not fet visions or oracles from the cloudes but the worde which is nigh vs in our mouth and heart Deu. 13. 14. ought to haue all our senses tyed to it and set fast vpon it As Isay as saith most excellently 59. 21. This is my couenaunt saith the Lorde my spirite which I haue put vpon thee and my woordes which I haue put in thy mouth shall not faile c. This clause yee haue been with mee from the beginning is added for this cause that we may know that the Apostles deserue more credite because they saw these thinges with their eies which they preach a saith Iohn that which we haue hard which we haue seene which our hands haue handeled 1. Iohn 1. 1. For the Lorde would that we should be so prouided for by all meanes that there might bee nothing wanting whiche might approoue the Gospell fully Chap. 16. 1 THese thinges haue I spoken vnto you that yee may not bee offended 2 They shall make you straungers from their Sinagogue but the houre commeth that whosoeuer shall kill you hee may thinke that hee doth God good seruice 3 And these things shall they doe vnto you because they haue not knowen the father nor yet mee 4 But I haue spoken these thinges vnto you that when their houre commeth you may remember that I haue tolde you And I haue not spoken these thinges vnto you from the beginning because I was with you 5 And now I goe to him that sent me and none of you asketh mee whither goest thou 6 But because I haue spoken these thinges sorrow hath filled your heart 7 But I tell you the truth it is expedient for you that I goe for if I goe not the comforter will not come vnto you but and if I shall goe I will send him vnto you 1 These things haue I spoken vnto you He saith againe that none of these thinges which he hath spoken are superfluous for seeing that fights combates are prepared for them they were to be furnished with lawfull weapons before the time And in the meane season hee giueth them to vnderstande that if they doe well muse vppon this doctrine they shall be able to resist Let vs also remember that that is spoken to vs also whiche was spoken then to the Apostles And first of all wee must note that Christ sendeth not his into the battel vnarmed and that therefore â—o man faileth in this warfare saue only through the fault of his owne slouthfulnesse Neither must wee waite and stay vntill we come vnto the present matter but we must endeuour that being acquainted with these speches of Christ we may enter the combate when need requireth Neither neede wee doubt but that wee shall obtaine the victorie so long as these admonitions of Christ remaine deepely imprinted in our mindes For whenas he saith leat yee bee offended hee giueth vs to vnderstand that we neede not feare least we be turned aside out of the righte course with any thing But it appeareth heereby how fewe doe rightlye learne this doctrine in that those menne which seeme to remember it when they are free from daunger doe quayle and yeelde when they are to enter the battaile as if they were rude and ignoraunte Therefore lette vs so buckle these weapons vnto vs that they neuer fall away from vs. 2. Straungers from their Synagogue This was no light offence to trouble their mindes withall that they were to be driuen like wicked menne out of the company of the godly at least of those which did boast that they were the people of God and made their bragge of the title of the Church For the faythfull are not onely subiect to persecution but vnto reproaches and slaunder as Paule saieth 1. Cor. 4. 9. 10. Notwithstanding Christ byddeth them stand stoutly euen against this inuasion because although they be thrust out of the Synagogues yet neuerthelesse they remayne in the kyngdome of God The summe is that wee muste not be discouraged with the peruerse iudgements of menne but that we must valyauntly endure the reproach of the crosse of Christe being coÌ„tent with this one thing that God alloweth our cause which menne do vniustly and wickedly condemne Furthermore we gather heereby that the ministers of the Gospel are not onely euil intreated by the professed enemyes of the Gospel but that they are slaundered sometimes euen by those which seeme to be of the houshold of the Church yea very pillars The Scribes and Pharisees and Priestes by whom the Apostles were coÌ„demned did boast that they were appointed by God to be iudges of the Church and indeede the ordinary gouernment of the Churche was in their power and the function of iudgeing came from God not froÌ„ men but they had corrupted al the order which GOD had appoynted with theyr tyranny So that it came to passe that the power which was grauÌ„ted vnto them to edification was nothing else but a monstrous oppression of the seruauntes of God excommunication which ought to haue beene a medicine to purge the Church was turned to banish godlynesse out of the same Seeing that the Apostles tried that in their time there is no cause why the Pope his cursses shuld greatly terrifie vs wherwith he thundreth against vs for the testimonie of the Gospel For we muste not feare least they hurt vs any more then these olde ones did the Apostles Yea we ought to desire nothing more then that wee may be straungers from that congregation out of which Christ is banished Neuerthelesse let vs note that the discipline which God ordayned in his Church from the beginning was not abolyshed by that grosse abuse For seeinge that Sathan is wholly occupied about this that he may corrupt al Gods institutions we must not yeelde vnto him that that may be quite takeÌ„ away because of corruptions which God hath
haue but bad successe so long as wee dare go beyond the woorde of God It may be sometimes that we may like the beginninges well but we shal be punished at length for our rashnes Therefore let obedience be the foundation of all things which we take in hand VVe are taught furthermore that those which determine to defende Christes cause doe not alwayes walke so vprightly but that there is in them some vice wherefore we muste so much the more diligently praye vnto the Lord that hee will gouerne vs in all our actions with the spirite of wysdome 11. Put vp thy sword By this commaundement Christ disaloweth Peter his fact And we must note the reason because it was not lawfull for a priuate man to resist them who were furnished with publike authoritie For we may gather that out of the other three who set down Christes generall sentence He that shal smite with the sword shal perish with the sword Therefore we must beware that we go not aboute with violence and weapons to resist our enemies yea those which prouok vs vniustly saue only so far forth as the lawes and publike autority doe permit vs. For whosoeuer doth passe the bounds of his calling althogh the whole world do commend him yet shal his facte neuer be approoued of God The cup which he hath giuen This seemeeth to be a special reason because it was mete that Christ shuld be dumb that he might be led like a lambe to be slaine Yet it is to be taken for an example because the same patience is required at al our hands The scripture compareth afflictions vnto Potions For as the good man of the house doeth distribute and deuide meat and drinke amongst his children and householde so God hath this power ouer vs to handle euery man as seemeth best to him And whether he make vs mery with prosperity or humble vs with aduersity he is sayde to giue vs sweete or bitter drinke to drinke This Potion was ordained for Christe that hee shoulde suffer death vppon the crosse for the reconciliation of the world Therefore he sayeth that he must drinke of the cuppe which the father hath measured and reached to him In like sort must we be prepared to suffer And yet these brainsicke men are not to be hearde who deny that we ought to seeke remedy for diseases and other euils whatsoeuer least we refuse that cuppe which God reacheth vnto vs. Because we know that we must once die it is meete that we be ready to die and because we know not the time of our death the Lord suffreth vs to preserue our life with those helpes which he hath ordained VVe must suffer diseases and sicknesse patiently howe grieuous soeuer they be to our flesh yet so long as it is not euident that they are deadly we may seeke some ease remedy only we must beware that we assay nothing saue that which is lawful by the woord of God Finally so that that doe alwaies remaine surely fixed in our hearts that the will of the Lord may be done we cease not to drinke the cuppe which he giueth in seeking to be deliuered from those euilles and miseries wherewith we are pressed downe 12. Then the bande and the captaine It may seeme to be an absurde thing that Christ who threwe the soldiours downe to the grounde wyth his voyce doeth nowe suffer himselfe to be taken for if he meant to submit himselfe vnto his enemies at length what neede had he to woorke such a myracle But the shewing of his diuine power had in it a double commodity For it serueth to remooue a stumbling blocke least we thinke that Christ did yeelde being ouercome through infirmitie secondly it proueth how willing he was to suffer death Therefore he defended hys power against his aduersaries so farre foorth as it was profitable but when he was to obey his father he refrained himselfe that he might be a sacrifice But let vs remember that the body of the sonne of God was bounde that our soules might be loosed from the snares of Sathan and sinne 13. And they brought him vnto Annas The other Euangelists passe ouer this because it doeth not much belong vnto the summe of the hystorie for there was nothing woorthy to be remembered done there Peraduenture the commodiousnesse of the place mooued them to put Christ in Annas his house vntill the chiefe Priest could call a councell The high priest of that yeare He meaneth not that the high priesthoode was a yearely office which many haue thought falsly but that Caiphas was high priest at that time whiche appeareth plainely out of Iosephus It was a continuall honour according to the prescript of the lawe neither was it ended saue onely by death but ambition and ciuill discorde caused the presidēts of Rome hauing put down one priest to chuse another at their pleasure which did excell in mony or fauour So Vitellius threw downe Caiphas whom Ionathas the sonne of Annas succeeded 14. VVhich had giuen counsel The Euangelist repeateth Caiphas his sentence which we had before 11. 50. that God vsed the vncleane mouthe of the vnfaithfull and wicked high priest to publish a prophesie like as hee directed the tongue of Balaam contrary to his desire so that hee was compelled to blesse the people whom he desired to cursse for king Balacke his sake Num. 24. 5. 15. And Simon Peter and the other disciple followed Iesus And the high prieste knewe that disciple Therefore he entred into the high priests hall with Iesus 16. And Peter stoode without at the doore Therefore the other disciple went forth whome the high priest knewe and spake to the porter and brought in Peter 17. Therefore the damsell that kept the doore sayde Art thou also one of this mans disciples He sayeth I am not 18. And the ministers and seruaunts stoode there who had made a fire of coales because it was colde and they warmed themselues 19. And Simon Peter stoode also among them and warmed himselfe 15. The other disciple Some were deceiued wyth a light coniecture so that they thought that this disciple was Iohn to witte because hee vseth to conceale hys owne name when he speaketh of himself But how came Iohn who was a simple fisher manne to be acquainted familiarly wyth the proude high priest And howe coulde it bee that hee shoulde frequent the house of the highe prieste seeinge that hee did alwayes accompanye Christe It is more likely that this was none of the twelue but that hee is called a disciple because hee had embraced the doctrine of the Sonne of God But Iohn is not curious in disposinge the hystorye because hee thinketh it sufficient for him to gather a briefe summe For after that hee hathe shewed that Peter hadde denied Christe once hee intermingleth certaine other thinges and then afterwarde hee retourneth vnto the other two denials Heereby it came to passe that readers which were lesse attentiue did gather that the first deniall was
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
the name of faith vnproperly because it was conceiued only of the doctrine of the Gospel and tended to no other end saue only vnto Christ. Out of this seede came at length true and sincere faith which hauing lefte the sepulchre did ascend vnto the heauenly glory of Christe VVhen as the Scripture speaketh of the rudiments and first of faith it sayeth that Christe is engendered in vs and we againe in him But the disciples are to bee accounted more then infants almost whilest that they are ignoraunt of Christe his resurrection Yet the Lorde nourisheth them as vnborne children in the wombe They were before like children and they were gone a little forward but the death of Christ brought vpon them such weakenesse that they were to be begotten and fashioned againe as Paule speaketh of the Galathians fourth chapter and ninthe verse In that Peter who made lesse haste goeth first into the sepulchre lette vs learne that there is more giuen vnto many in the hinder ende then appeareth in the forefront or beginning And vndoubtedly we see many who were very feruent and hotte in the beginning faint and faile when they are come to the conflict and others which were thought to be sluggish to take to themselues fresh courages 5. Hee sawe the linnen cloathes lying The linnen cloathes were as it were things putte off to make the resurrection of Christe more credible For it was not to be thought that his body was stripped that it might be caried vnto some other place Neither friende nor foe woulde haue done this VVhereas he sayeth that his head was wrapped in a kerchiefe thereby is refuted the vanitie of the Papistes who faine that the whole body was sewed vppe in one sheete whiche they cause the miserable common people to woorshippe I omitte their ignorance in the Latine tongue whereby it came to passe that they called the cloath which couered the whole bodye a napkin wherewith menne wipe sweat from their faces I omit their impudencie that they boast that they haue the same hande kerchiefe in fiue or sixe diuers places But this so grosse a lie is vntollerable which is quite contrary to the historie of the Gospell Heereunto is added that feigned myracle whiche they feigned of the image picture of Christs body painted vpon the linnen cloath I pray you if there had beene any such myracle wrought woulde the Euangelist haue passed ouer the same without making any mention therof who reckoneth vp thinges which were of lesse importance so diligently Therefore let that simplicitie be sufficient for vs that Christe hauing cast away the tokens of death meant to testifie that hee put vpon him the blessed and immortall life 8 Hee saw and beleeued That is a colde exposition which some men bring that Iohn beleeued that which he had heard of Mary to wit that the body of Christ was taken away For you shall neuer find the word beleeue in this sense especially whereas it is put simplie and without any thing added vnto it Neither is that any let that Peter and Iohn returne home againe doubting for Iohn vsed this speech in some places before when he would note the going forward of faith And nowe Luke saith 24. 12. that Peter marueiled when hee sawe the sepulchre lye in such sort VVhereby he signifieth that there came some greater and higher matter into his mind then that whiche Marie had told him They had oftentimes heard that of Christs mouth which they sawe then with their eyes but they had forgotten this but beeing now admonished with the beholding of some new thing they begin to think diuinely of Christ although they be yet far from the pure and euident knowledge of faith Therefore Iohn accuseth himselfe whylest that hee confesseth that this was vnto hym the beginning of beleeuing when as hee sawe the signes of the resurrection of Christ. Moreouer hee amplifieth his owne and his brethrens fault in that they had not onely forgotten Christe his wordes but they knewe not the scriptures For he ascribeth the want of faith vnto this ignorance whence we may also gather a profitable admonition that it is to be imputed vnto our owne sluggishnesse when wee know not those thinges which we shoulde haue knowen concerning Christe because we haue not profited so much in the Scriptures as became vs whiche reueale the power of Christe to the full That we may not fet an example any farther the resurrection of Christe is shewed there obscurely and darkely but there are manyfest testimonies extant to attentiue Renders Paule proueth Act. 13. 34. that Christe ought to haue risen agayne because God saith by Iesaias 55. 3. that the mercy promised to Dauid shall be stable vnder his kingdome Some vnskilfull man would thinke that that is nothing appertinent vnto the matter which Paule bringeth but whosoeuer doe holde the principles of faith and are rightly exercised in the Scripture doe easily knowe howe fitlie he reasoneth For to the ende Christe may continually establishe vnto vs the grace of God hee must needes liue continually There bee many such like places whiche I need not to gather nowe Therefore let vs be content with three Psalm 16. 10. we reade thou shalt not suffer thine holy one to see corruption Peter and Paule expounde this prophesie of Christe and that for good causes sithence there is no one of the children of Adam whiche is not subiect to corruption of himselfe Therefore Christe his immortalitie is auouched there And it is not to bee doubted but that that sentence doth belong vnto Christ The Lorde said vnto my Lord sitte at my right hande vntill I make thy foes thy foote stoole Psalm 110. 1. And death shall not be destroyed vntill the last day Therefore the kingdome is giuen vnto Christe vntill the ende of the worlde which cannot stand withou this life And Iesaias speaketh the plainest of all other 53. 8. VVho after that he hath fortolde the death of Christ addeth immediately after that this age shall be vndeclarable In summe we must hold that the doctrine of the scripture is so full and perfect in all pointes that whatsoeuer is wanting in our faith ought iustly to be accounted the ignorance thereof 10 Therefore the Disciples went againe vnto their owne home 11 But Mary stood without weeping at the sepulchre furthermore when shee wepte she bowed her selfe downe into the sepulchre 12 And shee saw two angels sitting in white garments one at the head and another at the feete where the body of Iesus was laide 13 And they say vnto her woman why weepest thou Shee saith vnto them because they haue taken away my Lord and I know not where they haue laid him 14 VVhen she had saide thus she turned backe and saw Iesus standing and the knew not that it was Iesus 15 Iesus saith vnto her woman why weepest thou whom seekest thou she thinking that it was the gardiner saith vnto him Sir if thou hast taken him away tell mee where thou hast