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A16078 A harmonie vpon the the three Euangelists, Matthew, Mark and Luke with the commentarie of M. Iohn Caluine: faithfully translated out of Latine into English, by E.P. Whereunto is also added a commentarie vpon the Euangelist S. Iohn, by the same authour.; Harmonia ex tribus Evangelistis composita Calvin, Jean, 1509-1564.; Calvin, Jean, 1509-1564. In Evangelium secundum Johannem. aut; Pagit, Eusebius, 1547?-1617.; Fetherston, Christopher. 1584 (1584) STC 2962; ESTC S102561 1,583,711 1,539

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be the daily meditation of the godly when as they haue born many troubles to prepare themselues to beare new 25 For whosoeuer will saue his lyfe A most apt consolation that they truly shall finde life which doe willingly suffer death for Christ for Mark doth expresly prescribe vnto the faythfull this cause of death and therefore it is to bee vnderstoode in Matthew his wordes For oft tymes it commeth to passe that ambition or desperation driueth prophane men to contemne life so that couragiously they hasten to death but yet they profit not therby Also the opposed threatning auaileth much to the shaking off of the drowsie sluggishnes of the flesh when as he forewarneth them that are desirous of this present life that they onelye preuaile thus farre that they shal lose the same There is a contrarietie betweene this temporal life and the eternall as we taught before vpon the tenth chapter from whence the readers may seeke for the rest 26. For what shall it profit a man c if hee lose his owne soule The word soule is heere taken properly for Christe admonishth that the soule of man is not therefore created to enioy the world onely for a fewe dayes but that at length it may attaine to that immortality in heauen as if he shuld haue said how great is this sluggishnes and how beastly blockishnes is it that the world so holdeth men bound vnto it and ouerwhelmesh thē that they consider not to what end they were born and haue an Immortal soule giuen vnto them that the race of this earthly life being finished they should liue for euer in heauen And all men truly doe confesse that the soule is more worth then all the riches and pleasures of the worlde but in the meane season the sense of the flesh doth so blinde them that wittingly and willingly they cast their soules into destruction Therefore least the world should enchaunt vs with her baytes let vs consider in our minde the excellency of our soule which if it bee earnestlye considered dooth easilye dispearse the vaine imaginations of an earthlye felicity 27. For the sonne of man shall come That the former doctrine may the better sinke into our minds Christe setteth before their eyes the iudgement to come for that this transitory lyfe may become vile vnto vs it is necessary for vs to be touched with an earnest feeling of thee heauenly The slownesse and sluggishnesse of our minde hath nead to bee holpe and stirred vp to looke vp into heauen Therfore Christ citeth the faithfull to his trybunall that they might continuallye thinke that they liue for no other cause but to aspyre to that blessed lyfe which shall bee reuealed at that day And the warning tendeth to this purpose that wee might know that they striue not in vain to whom the confession of their faith is more deare and precious then their life as if Christ should haue fayde Cast your lyues into my hande and keeping without feare for I wyll shewe my selfe at length the auenger who will at length restore you agayne perfectlye though you seemed for a tyme to perishe Hee mentioneth the glorye of the father and the Aungels leaste hys disciples shoulde iudge of his kingdome after the present face or shewe for as yet hee was base and despised beeing hidde vnder the habite and shape of a seruaunt Therefore he promiseth to be farre otherwise when he shall come to be the Iudge of the worlde Further those words which Marke and Luke haue more the readers shall finde expounded in the tenth Chapter of Matthew Also I haue spoken sufficiently otherwhere of the reward of workes This is the summe of it as ofte as there is a rewarde promised to good workes it doth not oppose the merite of thē against the free righteousnes of faith neyther dooth it shewe the cause of saluation but onely encourage the faithful to the study of weldoing while they are certeine that they labour not in vaine VVherefore these two do very wel agree we are iustified freelye because we are accepted of God besides our desert and yet that he of his owne free will pleasure bestoweth a reward not due vnto our works 28. Verely I say vnto you Because the disciples might yet doubte amongst themselues when that day should be the Lorde styrreth them vp with a neerer hopei namely that hee will shortly giue a shewe or token of his glory to come VVe know how true the common prouerbe is in that which is desired haste it selfe seemeth to make delay but it is found most true especiallye amongst vs while our saluation is differd to the comming of Christe The Lorde therefore that hee might in the meane season refresh his disciples hee proposeth vnto them for their confirmation a time in the meane season as if hee shuld haue saide If it seeme too long for you to waite for my comming I wil sooner preuent the same for before you shal dye that kingdome of God shal be euidente beefore your eyes of the hope whereof I commaund you to depend This is the naturall sense of the wordes For that which some doe imagine of Iohn is but a fancy By the comming of the kingdome of GOD is meant the manifestation of the heauenlye glorye which Christe beganne at hys resurrection and shewed it more fullye by sendinge the holye Ghost and by working merueilous workes for in these beginninges hee gaue his Disciples a taste of the newnes of the heauenly lyfe when by true certeine tryalles they might knowe him that he sate at the right hand of his father Matth. 17 Mark 9 Luk. 9. 1. And after sixe dayes Iesus took Peter Iames and Iohn his brother and brought thē vp into an high mountaine a parte 2. And was transfigured before them and his face did shine as the sunne and his clothes were as white as the light 3. And beehold there appeared vnto them Moses and Elias talkinge with him 4. Then answered Peter and said to Iesus master it is good for vs to be here if thou wilt let vs make here three tabernacles one for thee and one for Moses and one for Elias 5. VVhile he yet spak behold a bright cloud shadowed thē and behold there came a voice out of the cloud saying This is my beloued sonne in whom I am well pleased heare him 6. And when the discyples heard that they fell on theyr faces and were sore afraid 7. Then Iesus came and touched them and sayd arise and be not afrayd 8. And when they lifed vp their eies they saw no manne saue Iesus onely 2. And sixe dayes after Iesus took Peter Iames and Iohn and brought them vp into an high mountaine out of the waye alone and he was transfigured before them 3. And his raymente did shine and was verye white as snow so white as no fuller canne make vppon the earth 4. And there appeared vnto them Elyas with Moses and they were talkinge with Iesus 5. Then
righteousnes vpon childrens children vnto them that keepe his couenaunt God therefore so promiseth that he wil shew him selfe mercifull to the children of his saints throughout al ages that so he may yet take away the occasion of all vaine hope from hipocrites for they that are degenerate children of his saints and haue fallen from their godlines and faith doe in vaine and rashly glory that God is their father VVherefore by this exception their vanitie and pride is ouerthrowne which are puffed vp with a false pretence of GOD his grace without fayth God made an vniuersall couenaunt of saluation with the stocke of Abraham But as the stones watered with the raine doe not become softe therewith so the hardnesse of heart is such a hinderaunce to the vnfaithfull that the promised righteousnesse and saluation can not enter into them Yet God that his promisse might be certaine and sure hath reserued vnto himselfe some seede By the feare of God is vnderstode all godlineste and religion which can not be without faith But heere a question may be demaunded for what cause is God called merciful if no man do so finde him but he that deserueth his fauour For if the mercy of God be vpon them that feare him then godlinesse and a good conscience doe procure his fauour to men and so by this meanes men should by merits preuent his grace I aunswere that this also is a portion of his mercy that God planteth a feare and a reuerence of him in the children of the godly For he doth not meane here the beginning of grace as if they shoulde imagine that God were idle and should loke downe from heauen to espie who they were that were worthy of the same but he only driueth the hypocrites from their pieuish securitie least that they should thinke they had God bound to them because that they according to the flesh are the children of godly parents when that the end of God his couenant is far otherwise and the condition much contrary namely this He will haue a people alwaies in the world of whom he wil be purely worshipped     Luke 1. Mathew Marke 51. He hath shewed strength with his arme he hath scattered the proude in the imagination of their hearts 52. He hath put downe the mighty from their seates and exalted them of lowe degree 53. He hath filled the hūgrie with good things and sent away the riche emptie 54. He hath vpholden Israel his seruaunt being mindefull of his mercie 55. As he hath spoken to our fathers to wit to Abraham and his seede for euer 51. He hath shewed strength Is as much as if he should haue said he hath wroughte mightely and the arme of God is opposed against all other helpes as in Es. 59. 16. God looked and there was none to helye Therefore his arme did saue it his righteousnesse it selfe did sustaine it This then is the meaning of Marie that God was satisfied with his owne power and had no felowes in his worke called none to helpe him That which presently is spoken of the proude seemeth to be added for two causes partly because that the proude which endeuour after the maner of Giants to striue against God do nothing preuaile and also because that God doth not stretch forth the power of his arme but for the sauegarde of the lowly and that he might ouerthrow the proude which arrogantly take too much to them selues And to that purpose belōgeth that exhortation of Peter 1. Pet. 5. 6. Humble your selues vnder the mighty hande of God The manner of speach is also to be noted Hee scattereth the proude in the imagination of their hearts For as their pride and ambition is great so is their couetousnesse insatiable in their deuises they heape together as it were a great mountaine and that I may speake one woorde they builde the tower of Babel for they being not satisfied in that they haue folishly attempted this or that aboue their strength they foorthwith heape newe consultations of madde presumption to their former deuices when God for a while hath wyth silence frō heauen laughed at their notable purposes then at a sodaine he dispearseth ouerthroweth their whole heap as if a man shoulde pull downe a building whiche before was strongly and soundly built and compacte together and should dispearse the same farre off into diuers places Hee hath putte downe the mightie If you translate it Princes the sense will be the plainer For althoughe that dynastai are so called of the Greekes by reason of their power yet they are interpreated gouernours chiefe magistrates But many haue thought this woorde mighty to be a Participle Marie sayeth that they shall be pulled out of their thrones that the vnknowen and simple may be lifted into their places So that which prophane men doe call the plaie of Fortune shee doth attribute to the iudgements prouidence of God Yet we must know that there is not geuen to God an absolute power as if he should by a tyrannous authority tosse and turne men hether and thither as balles but a most right and iust gouernement and hath a notable reason for what soeuer he doeth thoughe it be often hid from vs for sodaine chaunges doe not please God as that hee shoulde in a mockerie lift them vp aloft whome he had determined sodainly to throw downe but rather the wickednes of men doth tourne and alter the estate of things because that no man acknowledgeth that the estate of euery man is in the will and hand of God But they that are placed aboue others do not only contumeliously cruelly handle their neighbours but also most sharply doe they deale against the authour of their saluation Therefore some are lifted vppe into high degree of honour and some are slipte downe or rather cast downe headlong out of their thrones that we in deede might learne that what soeuer thing is aloft and exalted in the world is subiecte to God and that all the worlde is vnder his gouernement Dauid declareth the cause and ende of these chaunges Psal. 107. 20. and also Dan. 2. 21. VVe see howe the Princes of the worlde become arrogante wythout measure howe they runne into luxuriousnesse howe they swel in pride and howe the sweetenesse of prosperitie hath mado them dronken It is not to be wondered at if God cannot beare with suche vnthankefulnesse and this is the cause why for the most part their state is not dureable whome God hath lifted vppe on high And againe the glorye of Kings and Princes doeth so amaze the common sorte of menne that few there be that thinke there is any God aboue them But if that Princes brought their scepters with them from their mothers wombe or that the continuaunce of their kingdomes were perpetuall then all knowledge of God and of his prouidence would presently vanish away The Lorde therefore placing the low aloft he leadeth the pride of the world as prisonner in his triumphe
found perfect in euery respect and pure from all sinne the aunswere is ready Christ requyreth not an exact perfection wherein is no want but onely a simple affection without dissimulation from the which the Pharises to whome Christ spake were far wide For as the scripture calleth them euill and wicked which are wholly giuen to Sathan so the sincere worshippers of God though that through the infirmitie of their flewe they be compassed about with many sinnes and do grone vnder the burden are yet called good and this is the free mercy of God which vouchsafeth so honourable a title to them which aspire to goodnes 34. O generation of Vipers In this place Christ applyeth the similitude of the tree and the fruit to his present speach that he might thereby discouer the inward and secrete malice of the Scribes and this is the cause why he standeth so much in this one kind of sinne Therefore Christ inueighed bitterly against them because they bewraied by their false slanders that which was not so euident in the rest of their life It is saith he no merueile if you vomit out euil words seeing that your heart is ful of malice let not any think the reproofe to be too hard for truely he could not haue dealt more mildly with them Other sinnes deserue sharp reprehension but where vnconstant men do depraue that which is right or seeke to colour those thinges that are naught this is a wickednesse againste the which the Lorde of right shoulde thunder more vehementlye then againste other sinnes But the purpose of Christe was as occasion serued to condemne their wicked sophistrie whiche turned light into darkenesse This place therefore teacheth howe precious trueth is to the Lorde whereof hee is so sharpe a defender reuenger And I would with that this were more diligētly considered of thē which haue a wit too ready and prompt to defend al causes and set their tong on sale to vtter al forged subtil shifts But Christ especially inueigheth against them whom either ambition or enuy or other wicked desire enforceth to speak euil and where there is nothing that their consciēce misliketh Christ also was after his maner sharper against the Pharises because they were so bewitched with a false perswasion of righteousnes that a milde admonition should haue profited but litle And certeinelye except hypocrites be sharply pricked they do disdainfully despise whatsoeuer is said How can ye speake good things I haue said before that prouerbial sentenses may not be alwaies drawn to a general rule because they only shew what commeth to passe for the most part And sometimes it commeth to passe that he which is cruel with sweete alluring words shal deceiue the simple and that the subtil shal circumuent vnder the cloake of simplicitie and that he which imagineth most wickedlye shal in tongue pretend an angellike puritie yet the cōmon vse proueth that to be true which Christ here saith of the abundance of the heart the mouth speaketh As also in an old prouerb the tongue is called the Character of the mind And certeinly though the heart of man hath secrete and hidden corners and euery man dissembleth his faultes with wonderfull shifts yet the Lorde wresteth out of al mē some cōfessiō so that they bewray with their tong their desire and inward affections Also it is to be noted to what ende Christe vseth these parables for hee vpbraideth the Pharises for that they vtter in wordes the malice which they had cōceiued inwardly Further he knowing them to be sworne and obstinate enemies he took occasion of this one cauill to laye open al their life and to discredite them with the people for their credit and authoritie was too great to deceaue and to hurt Also though good speaches doe not alwaies proceede from the inward affection of the heart but only grow as men say on the outside of the lips yet this is alwaies true euil words are witnesses of an euil heart 36. Of euery idle word they shal giue an account The argument is from the lesse to the greater For if euery idle word is to be called to an accounte how shall God spare their open blasphemies and sacrilegious reproches which they vtter against the glory of God An idle word is here takē for vnprofitable which bringeth neither edifying nor fruit This seemeth too hard to many but if we consider to what vse our tongues are made we wil graunt that they are worthy to be condemned which rashly addicte and apply them to such friuolous triflles Neither is it any smal offence to abuse the time in wastinge it about vaine matters which Paul cōmaundeth vs Col. 4. 5. carefully to redeeme And sith there is no man so spare in speaking that can so wisely moderate himselfe but that he shall break out into some idle speaches so that if God should deale with vs al according to the extremitie of the law there remained nothing for vs but despaire But because the hope of our saluation is grounded vpon this that God will not enter into iudgment with vs and that of his free mercy he wil forget our sinnes which deserue innumerable deathes we doubt not but that he blotting out the guiltines of our life will also pardon the offence of vanne speach For the scripture speaking of the iudgement of God doth not ouerthrow the forgiunes of sinnes yet let no man flatter himself hereby but let euery man diligētly endeuor to bridle his tongue First that we may speake of the holy misteries of God reuerently soberly then that we may abstain from scurrilitie vaine iestings and especially from enuious euill speaking and lastly we must giue our dilygence that our speach may be seasoned with salt Col. 4. 6. 37. By thy wordes thou shalt be iustified He applyeth the common prouerb to the present cause For I doubt not but that this saying was common in the mouthes of the people that euery man shoulde either be condemned or absolued by his own confession And Christ applieth it to a sēse somwhat differing namely that the wicked speach as it is a shew of hidden malice so it suffiseth to condemne a man And the obiection which the Papistes gather by wresting this to ouerthrow the righteousnesse of fayth is a childish fancie Man is iustified by his owne words not that the speach is the cause of righteousnes for by faith we obtaine the fauour of God that he should account vs for righteous but the pure speach purgeth vs frō being found wicked in our tongue Is it not foolishly inferred of this that men should deserue a part of righteousnes before God But this place rather strengthneth our doctrine For though Christ entreateth not of the cause of our righteousnes yet the contrarietie betweene the two words declareth what this word to iustifie signifieth It seemeth absurd to the Papistes that we say that man is iustified by faith for they expound it to be made and to be righteous in deede and
reiected because he knoweth himselfe vnworthy to come before God doth insin●ate himselfe fearefully by confessing his owne vnworthynes in his prayer and Christ reiecting the Pharisee saith that the praiers of the Publican were acceptable before God Agayn there are also noted two causes why the Pharise was reiected to wit because he trusting in his own righteousnes extold himsefe with condemning others Yet he is not reprehended because he lyfted vp himselfe in the forces of free will but because he trusted that he had reconciled God to him by the deserts of his works For this giuing of thankes which he vseth testifieth that hee glorieth not in his owne strength as if he should obtaine righteousnes of himselfe or should deserue any thing by his owne industrie but he rather ascrybeth it to the grace of God that he is righteous But though he giuing thāks to God confesseth what good works soeuer he hath to be the meere benefit of God yet because he putteth his trust in workes and preferreth himselfe before others he with his prayer is reiected whereby wee gather that menne are not rightly and perfectly humbled though they account that they canne do nothing of themselues except they also distrusting the merites of theyr workes doe learne to place theyr saluation in the free goodnes of GOD so that theyr whole trust and confidence be grounded there A notable place for to some it seemeth sufficient if they take from manne the glory of good workes because they are the gyftes of the holy Ghost and so they interprete it that wee are iustified freely because God found no righteousnes in vs but that which he brought But Christ goeth further not onely assigninge the power of well doing to the grace of the spirit but he taketh from vs all truste in workes For the Pharisee is not therefore reproued because he challengeth that to himselfe which was proper to God but because he trusteth in his owne merites so that he would haue GOD mercifull vnto him because he hadde so deserued it Therefore let vs knowe though any manne ascribe the prayse of good workes to GOD yet if hee imagine the righteousnes of them to be the cause of his saluation or trusteth in the same he is condemned of peruerse arrogancye And note here is not reproued the vaine ambition wherein men otherwise guiltie with them selues do glory amongst men but the secrete hypocrisie for it is not said that he was a setter forth of his owne prayses but that he praide secretly with himselfe But though hee sette not forth the same of his owne righteousnes with a lowd voice yet the inward pride was abhominable to God His glorying was in two thinges for first he freeth himselfe from the common guyltinesse of menne then he setteth foorth his owne prayses Hee sayeth that hee is not as one of the common sorte because he is free from the sinnes which reigne euery where in the worlde And that hee boasteth that hee fasted twise euery weeke and gaue tythes of all hys goodes is as much as if hee shoulde haue sayde that hee perfourmed more then the law required Euen as the Monkes in Poperie doe preache the workes of supererogation as though it were a smal thing for them to fulfil the law of God But though euery man for the measure of the vertues which God hathe bestowed vppon him is the more bound to giue thankes to the authour and this is a godly meditation to consider howe much euery manne hath receiued least he ouerwhelme the blessings of God in vnthankfulnesse yet two things are to be obserued least we be lifted vp in any confidēce as if we had satisfied God then that we become not insolent with despising the brethren The Pharisie sinneth in both for he falsly chalenging a righteousnesse to himselfe leaueth nothing to the mercy of God then he despiseth all others in respecte of himselfe And Christ woulde not haue reproued this thankes giuinge if it had not bene polluted with these two sinnes but because the proude hypocrite winking at his owne sinnes opposed the imagination of his sound and perfect righteousnesse before the iudgement of God it was necessary that hee shoulde fall with his wicked and sacrilegious boldnesse For the only hope of the godly so long as they labour vnder the infirmitie of the flesh is when they acknowledge the good things they haue to flee to the only mercy of God and to set their saluation in the obtaining of forgiuenesse But it is demaunded howe he should haue so great holinesse who was blinded with such wicked pride for so great perfection cannot come any other way but from the spirite of God which we are assured doth not raigne in hypocrites I answer he trusted only in an outwarde shew as if the secreat and inward vncleannes of the heart shuld not come to account VVherfore thogh he was full within of wicked concupiscences yet he pretēdeth an innocency because he carelesly iudgeth only by the outward shew The Lord reproueth him not of vanitie because he falsly chalengeth that to himselfe which he had not yet it is to be noted that no man is free from rapine vnrighteousnesse lust other vices except he be gouerned by the spirite of God He vseth thys woorde Sabboth in this place as ofte times otherwhere for a weeke But God doeth not commaunde any where in the lawe that his seruants shuld fast euery weeke wherefore this fasting and tenthes were voluntary exercises without the prescript commaundement of the law 13. The Publicane standing a farre off Christ deliuereth not here a generall rule as if it should be necessary to looke to the ground as oft as we pray but he onely noteth the signes of humilitie which he commendeth to his disciples Further humilitie is placed in this if they spare not their owne sinnes but by condemning themselues they doe preuent the iudgements of God and they doe simply confesse their owne guiltinesse that they might be reconciled to God And hether belongeth that shame which is alwaies companion with repentance for the Lorde certainly doeth especially stande vppon this that the Publicane earnestly acknowledging his owne misery and wretched estate onely fleeth to the mercy of God for though he was a sinner yet by obtaining free forgiuenesse he hopeth that God wil become fauorable vnto him In sum that he might obtain fauor he confesseth himselfe to be vnwoorthy of the same And certainly sith forgiuenesse of sinnes doeth onely reconcile vs to God it is necessary that we shoulde beginne there if we desire to haue our prayers acceptable to him Furrher he which before confessed himselfe guiltie and conuicte yet desireth to be pardoned banisheth himselfe from al confidence in works and that was the purpose of Christ to shew that God would not be entreated of any but of them which do fearfully flie to his onely mercy 14. This man departed to his house iustified This is an improper comparison for they were not both
might thereby yeelde the praise of all good thing● which they had receiued to God VVherefore it is not to be doubted but that Christ describing the saluation of the godly beginneth at the free loue of GOD whereby they which by the direction of Gods spirite do aspire to righteousnesse in this life are predestinated to life Heereunto also appertaineth that which he sayeth a little after that the kingdome was prepared for them from the beginning of the world into the possession whereof they shall be sent at the last day And though it may easily be obiected that the rewarde was layde vppe before for their merites which shoulde come after yet if any man will way the woordes without contention he will graunt that it is a secreat commendation of the grace of God For Christ also doeth not simply call the faithfull to possesse the kingdome as if they haue gotten the same by their merites but expresly sayeth that it shoulde be giuen as to heires Yet there is an other end to be noted whereunto the Lord had regarde for though the life of the godly is nothinge else but a miserable and grieuous banishmēt so that the earth can scarcely bear them though they trauaile vnder a harde want vnder reproaches and other troubles that they may with a stronge and valiant minde ouercome these lettes the Lord declareth that there is a kingdome prepared for them in an other place And it is a notable exhortation to patience when menne are certainly perswaded that they beare not in vaine Therefore least the pride of the wicked wherin they doe glory now should make our minds to fainte and least our owne miseries shoulde weaken our hope lette vs alwayes remember that enheritance which remaineth for vs in heauen for it dependeth not of any doubtfull case but it was prepared for vs of God before we were borne yea I say for euery one of the electe because that Christ doeth heere call them the blessed of the father But there is no absurdity in this that it is onely sayd heere that the kingdome was prepared from the beginning of the world and in an other place Before the creation of the heauen and the earth For Christ doth not here set downe the poynt of time when the inheritaunce of eternall life was prepared for the children of God but only calleth vs to the cōsideration of the fatherly care of God wherein he embraced vs before we were borne and hee doeth thereby confirme the assurance of our hope so that the troublesome stormes of the world cannot ouerthrow our life I was an hungered If the disputation heere had beene of the cause of our saluation the Papists had not gathered amisse that we shoulde merite eternall life by good woorkes but when as Christ had no other purpose but to exhort his disciples to endeuour to liue well and righteously it is yll gathered by his woordes what the merites of workes shoulde auaile They rest vppon the woorde causall which is but a weake stay for wee knowe that it doeth not alwayes note the cause but rather the consequence when as eternall life is promised to the righteous But there is a plainer answeare For we deny not but that there is a rewarde promised to good woorkes but it is of fauour because it dependeth of the adoption Paule in the 2. Tim. 4. 8. reioyceth that there was a crowne of righteousnesse laied vppe for him But whereof gathered hee thys comforte but of this that he was a member of Iesus Christ who is the onely heire of the heauenly kingdome Hee sayeth that the iust iudge will giue hym that crowne but howe should he come by that rewarde but because hee was adopted of free grace and endowed with that righteousnes wherwhereof we all are voide Therefore these two things must be considered that the faithfull are called to the possession of the kingdome of heauen in respecte of good woorkes not because they should deserue it by the righteousnesse of workes or because that they shoulde be the authours of the getting of it for themselues but because that God doeth iustifie them whome he hath first chosen Furthermore though that by the direction of the spirit they shuld aspire to the loue of righteousnesse yet because they doe neuer satisfie the lawe of God there is no reward due to them but that is called a rewarde whiche is giuen freely But Christe doeth not recken vppe all the partes of a godly and a holy life but doeth only note for example sake some poyntes of charitye whereby we declare that we doe worship God For though the woorshippe of God excelleth the loue of menne and therefore faith and inuocation is more to be desired then almes yet Christe doeth not without cause sette downe the testimonies of true right●ousnesse which are more apparant to be seene If any man despising God should only deale wel with men such mercy shuld nothing auaile for the appeasing of God because that in the meane season he is defrauded of his owne right Christe therefore doeth not say that the summe of righteousnesse consisteth in almes but by signes which may be moste easily seene he declareth what it is to liue godly and rightuously so that truely the faithfull doe not only professe with the mouth but by diligent exercises they doe shewe that they doe worship God VVherfore those fantasticall men do very preposterously vnder pretence of this place withdrawe themselues both from the hearing of the word and also from receiuing the holy supper for vnder the same coloure they might also cast away faith and bearing of the crosse and prayers chastitie But Christ meant nothing lesse then to restrain to a part of the seconde table the rule of holy life which is contained in the two tables of the law The Monkes also and such like rascalles haue sottishly sette downe to themselues sixe woorkes of mercy because that Christ maketh mention of no mo As if that children might not plainly see that by the figure Synecdoche al the workes of charity are here cōmended For to comfort the sorrowfull to helpe them that be vniustly oppressed to aid the simple with counsel to pull the poore wretches out of the iawes of the wolues is a woorke of mercy as much worthy to be praised as to cloath the naked or to feede the hungry But may a man thinke that Christe commending charity vnto vs woulde exclude those dueties which appertaine to the worship of God yet he telleth his disciples that this shal be a lawful trial of a holy life if they exercise thēselues in charity according to that saying of the Prophet I will haue mercy not sacrifice Hose 6. 6. Namely because that the hypocrites being couetous cruel deceitfull snatching to them by violence proud do yet vnder a vaine pompe of ceremonies dissemble a kinde of holines VVherby we do also gather if we desire to haue our life approoued before the chiefe iudge we must not wander in our
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
Christ applieth this vnto this present matter that they are called Gods because they are Gods ministers to gouerne the worlde In the like respect the scripture doth also call the Angels Gods because by thē the glory of God shineth abroade in the worlde VVee must note this phrase vnto whom the worde of God was spoken for his meaning is that they were appointed by the certaine commaundement of God VVhence we gather that empyres and gouerments did not rashly begin neither yet through mans errour but that they were appointed by the will of god because he will haue ciuill order kept amongst men and haue vs gouerned by authoritie lawes In which respect Paule saith Ro. 13. 2. that they rebel against God whosoeuer do resist the power because ther is no power but of God If any man obiect that other callings are of God also and that he alloweth them and that yet notwithstanding husbandmē and neatheardes and coblers are not called Gods I answere that this is no generall thing that all those shoulde be called Gods who are called vnto some certaine kinde of life but Christ speaketh of kinges whome God hath extolled vnto an higher degree that they may rule and excell To be briefe let vs know that Magistrates are called gods for this cause because God hath committed vnto them the gouernment Vnder this worde lawe Christ doth camprehend all the doctrine where●y GOD did gouerne the old Church For because the Prophetes were only in●●terpreters of the lawe the Psalmes are also worthilie accounted an addition or appurtenance of the lawe That the scripture cannot be broken importeth as much as that the doctrin of the scripture cannot be violate 36 VVhome the father hath sanctified All the godlly haue a certaine common sanctification but Christ challengeth to himselfe in this place a farre more excellent thing namely that he alone was separated from all other that in him the power of the spirite and the maiestie of God might shew themselues like as he said before chap. 6 27. that he was sealed by the same father And this is properly referred vnto Christ his person in as much as he was reuealed in the flesh Therefore these two are ioyned togeather that he was sanctified and sent into the world But we must also vnderstand to what ende and vpon what condition hee was sent namely that he might bring saluation from God and that he myght in all respectes prooue and shewe himselfe to be the sonne of God You say that he doth blaspheme The Arrians did in times past wrest this place that they might proue that Christ was not God by nature but that he had the diuinitie as it were at the will and pleasure of another But this errour may easily be refuted because Christ doth not in this place dispute who he is in himselfe but what hee ought to bee knowen to be by his myracles in mans flesh For doubtles we can neuer comprehend his eternall diuinitie vnlesse we imbrace him in as much as he was giuen by the father to bee a redeemer Moreouer we must remember that whiche I touched before that Christ doth not plainly and openly as amongest his Disciples testifie who hee is but doeth rather stande vppon the refuting of the slaunder and cauill of his enemies 37 If I doe not the works of my father beleeue me not 38 And if I doe them although you beleeue not mee beleeue the workes that you may know and beleeue that the father is in me and ● in him 39 Therfore they sought againe to apprehend him and hee escaped out of theyr hande 40 And hee went againe beyond Iordan into the place where Iohn did first baptise ●ayed there 41 And many came vnto him and said Iohn truly did no myracle but what thing● soeuer Iohn said of him were true 42 And many beleeued in him there 37 If I doe not the workes Least the Iewes shoulde obiect that he did in vaine make his boast of sanctification and whatsoeuer did depende thereupon he doth againe repeate these myracles wherein hee had shewed a most manifest token of his diuinitie And it is a kind of grauntyng as if he should say I will not haue you vpon any other condition bounde to beleeue mee then if the thing it selfe appeare manifestly you may freely reiect me if God doe not openly testifie of me Hee calleth those works the fathers which were in deed diuine wherein there appeared greater power then that they coulde bee ascribed vnto man 38 And if I doe the workes of my father Hee sheweth that they were openly guiltie of wicked and sacrilegious contempt because they giue no honour vnto the manifest workes of God And there is a second graunting when he saith although I suffer you to doubt of the doctrine at least it shall not be lawfull for you to denie that the workes which I haue shewed are of God Therefore you doe openly reiect God and not man And in that he setteth knowledge before faith as if it were inferiour in order he doth it for this cause because he had to doe with vnbeleeuing and froward men who doe neuer yeeld vnto God vnlesse they be ouercome and enforced by experience For the robellions will knowe before they can beleeue And yet notwithstanding God doth so farre foorth beare with vs that the knowledge of his workes may and doth prepare vs vnto faith But the knowlege of God of his hydden wisdome doth follow faith in order because the obedience of faith openeth vnto vs the gate of the kingdome of heauen The father is in mee He repeateth the same thing which hee had saide before in other wordes I and the father are one This is the drift of al that in his administration he differeth not from his father The father saith he is 〈…〉 that is the diuine power doth shew it selfe in me And I am in the father That i● I doe nothing without his direction and authoritie so that there is a mutuall coniunction betweene mee and the father Neither doth he speake in this place of the vnitie of the essence but of the reuealing of the diuine power in Christes person whereby it did appeare that he was sent of God 39 Therefore they sought to take him VVithout doubt that they might pull him out of the temple to he stoned by and by for doubtlesse their Iurie was not asswaged with the wordes of Christ. In that he saith that hee escaped out of their handes this could by no other meanes come to passe saue only by the wonderfull power of God VVhereby wee are taught that we are not laide open vnto the lust of the wicked whiche God doth restraine with his bridle so often as he thinketh good 40 Hee went bey●●d Iordan Christ went ouer Iordan least hee should fight continually without any great fruite Therefore he hath taught vs by his example that we must vse opportunitie Concerning the place wherunto he departed reade the 2. chap. ver 28. 41
wholesome to saue vs. Furthermore almost euery word hath his weight for he meaneth not in this place all manner of knowledge of God but that which transformeth into the image of God from faith to faith yea it is all one with the faith whereby we are ingrafted into the body of Christe and are made partakers of the adoption of God and heires of the kindome of heauen And because God is knowen in the face of Christ alone who is his liuely and expresse image therefore is it said that they may knew thee and Christ whom thou hast sent For in that the father is placed first that is not referred vnto the order of faith as if our minde did afterward discend vnto Christe when we know God but the sense is that God is knowen at length when the mediatour is put betweene There are two Epithites added true and only because it is necessary first that faith doe distinguish god from al the vain inuentions of men that hauing embraced him with firme certaintie it be bended no whither ne yet faint and wauer and secondly that being persuaded that there is no imfect thing in God it be content with him alone whereas some doe resolue it thus that they may knowe thee who art God alone it is cold Therfore this is the sense that they may acknowledge thee to be the true God But Christ seemeth by this meanes to dispoyle himselfe of the right name of the diuinitie If any man answere that this word God is to be applyed vnto Christ as well as to the father the same question shal be moued concerning the holy Ghost For if the father only the sonne be one God the spirite is driuen from this degree which is as absurd VVe may easily answere if any man take heede vnto the manner of speech which Christ vseth euery where in the Gospell of Iohn whereof I haue so often tolde the Readers alreadie that they ought to bee acquainted therewith Christ appearing in the shape of man signifieth vnder the person of the father the might essence and maiestie of God Therefore the father of Christe is the only true God that is that God which had promised y e world a redeemer long ago is one But the vnitie and veritie of the Godhead shal be found in Christ because Christ was humbled for this cause that he myght lift vs vpon high VVhenas we are come thither then his diuine maiestie doth shewe foorth it self then he is knowen wholy in the father and the father is knowen wholy in him In summe hee that separateth Christ from the diuinitie of the father he doth not know him as yet who is the only true God but hee doth rather forge to himselfe a straunge God Therefore we are commaunded to know God and Christ whom he hath sent by whom as by his out stretched hand he inuiteth vs vnto himselfe VVhereas some doe thinke that this is an vniust thing if men doe perish for the ignoraunce of God alone it commeth to passe thereby because they do not consider that the fountaine of life is in the power of God alone and that all those which are straungers from him are depriued of life Now if we come vnto God only by faith infidelitie doth hold vs necessarily in death If any man obiect that the iust and innocent haue iniurie done them otherwise if they bee condemned wee may easily answere that there is no right or sincere thing in men so long as they continue in their owne nature And we are renued as Paule testifieth into the image of God by knowledge Now is it worthie the labour to gather three pointes togeather that the kingdome of Christe bringeth life and saluation Colloss 3. 10. Secondly that all men doe not receiue life thence and that it is not Christ his office to giue life vnto all men but only to the elect whom the father hath committed to his tuition Thirdly that this life is placed in faith and Christe bestoweth it vppon those whome hee illuminateth into the saith of the Gospell whereby we gather that the gifte of the heauenly wisedome and of illumination is not common to all men but proper to the elect It is true that the Gospell is offered vnto all men but Christe setteth foorth in this place the hidden and effectuall manner of teaching whereby the children of God alone are drawen vnto faith 4 I haue glorified thee Hee saith thus for this cause because God was made knowen vnto the worlde both in his doctrine and also in his myracles And this is the glory of God if wee knowe what he is VVhenas he addeth that hee hath finished the worke which was inioyned him hee meaneth that he hath fulfilled the whole course of his calling for that was the due and appointed time wherin he was to be receiued into the heauenly glory And hee doth not onely speake of his office of teaching but he doth also cōprehēd the other parts of his ministery For althogh the principal part remained as yet to wit the sacrifice of his death wherwith he should purge the sinnes of al men yet because the houre of his death was now present he speaketh as if he had suffered death alreadie This is therefore the summe that hee may be sent of his father into the possession of his kingdome for asmuch as hauing ended his course there remained nothing els for him to doe saue only that hee might bring foorth the fruite and effect of all thinges by the power of the spirite which he had done vpon earth according to the commaundement of his father according to that of Paule Philippians the second Chapter and seuenth verse Hee abased himselfe taking to himselfe the shape of a seruant therfore hath the father exalted him and hath giuen him a name c. 5 VVith the glory which I had with thee He desireth to be glorified with the father not that he would haue the father glorifie him inwardlye without any witnesse but tha● beeing receiued into heauen hee may gloriously shew foorth there his greatnesse and power that euery knee may bowe vnto him c. In the same place 10. Therefore this clause with the father is set against earthly and transitorie glory in the former member like as Paule Rom. the sixth chapter and the tenth verse when as he saith that he dyed to sinne once and that he liueth now vnto God he expresseth the blessed immortalitie Afterwarde he declareth that he desireth nothing which he himselfe had not before but only that he may appeare to be such in the flesh as he was before the creation of the worlde or if you will that I speake more plainely that the diuine maiestie which he had alwayes may now shine in the person of the mediatour and in mans flesh which hee had put on An excellent place whereby wee are taught that Christe is no fleshe or temporall GOD. For if his glorye was eternall hee him selfe was also alwayes Moreouer there
exception alwaies that I neede not submitte my selfe to their censure or iudgement either by the law of God or of men which are not onely to be kept vnder like children for their blamefull and infamous vnskilfulnes but also most seuerely to be punished for their malitious obstinacie to stubbern impudēcie But whatsoeuer they say I trust the better sort wil graunt that it is lawfull for me to acknowledge without arrogancie that faithfull labour which I haue imploied to the profit of Gods Church There came forth two yeeres since the gospel of Iohn with my interpretation which I trust hath not beene fruitelesse And thus like an apparitor I haue endeuoured to my power to set forth Christe ryding princelike in his foure wheeled chariot very gloriously By reading of which worke when the gentle readers haue profited them selues they wil not be loath to confesse that they haue not studied it in vaine which Euangelicall history being described and sette forth by foure witnesses appointed by God himselfe I do not without cause compare vnto a chariot for of this sweete and pleasaunt consent God seemeth purposelye to haue made as it were a triumphant chariot for his son out of which he might plainly appeare to be seene of al his faithful people and by the swiftnes whereof he might lightly passe and as it were raunge ouer the whole world Neither doth Augustine vnfitly compare the foure Euangelistes to trumpets the noyse whereof doth sound in al coastes that the Churche of Christe beeing summoned out of the foure quarters of the world might flock and gather together from the East and the VVeste from the South and the North vnto an holy consent of faith VVherefore their absurd curiositie is the lesse to be borne withal who being not content with these Gospels which be as it were proclamations proceeding from heauen thrust out their own toyes and corrupt imaginatiōs which do nothing but defile the puritie of faith cause Christes name to be scorned and had in derision of the vngodly As for you which do● farre excel the common sort since you detest in minde al that corrupt leuen wherewith the true sinceritie of the Gospell is infected and shewe your selues to delight in nothing more then in maintaining and allowing the plaine and simple doctrine as it is set forth by Christ himselfe I am not only perswaded that you wil very wel like of this my watchful worke which expoundeth the treasure of glad tiding but also I haue a good hope that this signe or token of my good will and loue to you ward will be aswel acceptable in that I haue dedicated the same vnto you Thus I bid you farewel right honourable Lordes and wishe that Christ may direct you with his holy spirit strengthen you with his power preserue you vnder his protection and enrich your Citie and common weale with his plenteous benediction At Geneua the first of Aug. The yeere of our Lordes natiuitie 1555. A Table shewing the Chapter Verse and Fol. of all the principall matters contained in this Harmonie The first number sheweth the Chapter the second the Verse the third the fol. Mathew Ca. Verse Fol. 1.   57   2 ibidem   3 58   6 ibid.   12 59   16 ib.   18 60   19 ibid.   21 61   22 63   23 66   24 67   25 68 2. 1 79   2 80   3 81   4 ib.   6 82   7 83   9 84   11. ibi   13 95   15 96   16 97   18 98   19 99   23 ibid. 3. 1 107   2 108   3 110   6 111   7 113   8 L. 8. 114   9 116   10 117   11 119   12 121   13 122   14 ibid.   16 123   17 124 4. 1 125   3 128   4 129   5 131   6 ibi   7 132   8 ib.   10 133   11 134   12 135   13 143   18 145   22 148   23 ibid.   33 150 5. 1 156   2 157   3 158   4 ib.   5 ib.   6 159   7 ib.   8 160   9 ib.   10 ib.   11 161   12 ib.   13 163   14 165   16 ib.   17 166   18 168   19 ib.   20 169   21 170   22 171   23 172   25 173   27 175   28 ib.   29 ib.   31 176   32 177   33 ib.   34 178   37 179   38 180   39 ibid.   40 181   42 182   43 184   44 ibid.   45 185   46 186   48 ib. 6. 1 186   2 187   3 ib.   4 ibid.   5 188   7 189   8 ib.   9 190   10 193   11 194   12 196   13 197   19 200   2 201   23 202   24 203   25 205   26 ib.   27 206   33 208 7. 1 209   3 211   6 ib.   7 113   9 114   11 ib.   13 216   15 220   16 ibid.   21 222   22 223   23 ibid.   24 224   28 225 8. 1 226   2 ibid.   3 ibid.   4 227   5 229   8 230   3 264   11 232   12 233   13 ib.   17 152   19 235   20 236   21 ibid.   22 237 9. 1 239   2 ib.   3 240   4 ib.   5 241   6 ib.   8 ibid.   9 242   11 244   12 ib.   13 245   14 247   15 ibid.   16 248   18 249   20 250   22 251   27 254   29 255   30 ibid.   32 ib.   34 259   35 ib.   36 ib.   37 257 10. 1 267   2 268   5 ib.   6 ib.   7 269   8 ib.   9 270   10 271   11 ibid.   12 ib.   14 272   15 ib.   16 274   17 275   19 276   21 277   22 278   23 ibid   24 279   25 ib.   26 281   28 ibid.   29 282   32 284   35 285   37 287   38 ib.   39 ib.   40 289   41 ibid. ●1 1 291   2 ib.   3 292   6 293   7 294   8 ibid.   11 295   12 ibid.   14 296   15 297   20 303   21 304   23 305   25 309   26 311   27 ibid.   28 313   29 314 ●● 1 315   3 316   5 Ibid.   7 317   8 Ibid.   9 318   10 319   11 ibid.   14 321   16 ibid.   17 322   18 ibid.   19 323   20 324   22 325   23 ibid.   24 326   25 327   27 ibid.   28 328   29 329   30 330  
124. 16. and 139. 19. 205. 26. and 207. 29. and 209. 1. and 217. 23. 344. 41. and 399. 23. 401. 27. 485. 1. and 553. 12. and 540. 23. 648. 26. and 751. 43. and 793. 41. Of Cursses which the Scripture containeth a two folde vse 162. 24. Custome not rightly counted for a law 42. 59. Custome not more to bee esteemed then truthe 171. 22. to a Custome receiued not too muche is to be giuen 248. 19. Cyrus his place 493. 16. D HOw the Day in times past was deuided 534. 1. and 746. 25. the Day of iudgement euerye moment to be loked for 655. 36. 657. 37. the yearely solemnising of a birth Day not of it selfe euill 421. 6. wherof vtter Darknesse is so called 233. 12. and 555. 24. Dauid a figure of Christe 58. 6. 579. 42. and 746. 35. Dauids name translated vnto the Messias 25. 32. Dauids purpose in appoyntinge the orders of the priests 5. 5. and 8. 9. the Dead haue no care of the liuing 401. 27. Death not to bee feared 281. 28. and 287. 39. Demosthenes his place 3. 3. Denial of Christ howe hurtful 284. 32. and 723. 70. Denial of oure selues is commaunded 136. 14. and 193. 10. and 216. 13. and 225. 24. and 269. 33. and 467. 24. and 524. 20. and 540. 22. 575. 32. and 631. 43. Desart for a roughe and hillie countrie 109. 2. Destinie of the Stoikes confuted 283. 29. the Disciples called of Christ 145. 18. why Christ sent the seuentie Disciples by two two 302. 1. the Disciples striue for superioritie 484. 1. and 541. 24. the disciples ignorāce 441. 15. 455. 8. the blockishnesse and slouthfulnesse of the Disciples 429. 24. and 450. 33. and 552. 12. the slouthfulnesse of Iohns Disciples 292. 3. the diuels confesse christ to be the sonne of God 321. 16. why the Diuels wished to enter into the swine and whye Christe suffered it 264. 31. Diuels essentiall spirites 265. 31. Diuinitie of the Papists speculatiue vaine and colde 150. 22. Diuorcement why in times past permitted 177. 31. and 5. 13. the cause of lawfull diuorcement 516. 9. what it is to Doe the will of the father 223. 21. and 340. 48. the Doctrine of the Prophets comprehēded vnder the name of the law 106. the Doctrine of saluation published vnto men for diuers endes 346. 11. Howe the Doctrine of the Gospel is the cause of blindenesse 350. 12. generall Doctrine necessary 142. 25. Generall Doctrine from the particular 104. 49. and 142. 25. and 164. 13. and 186. 1. and 234. 13. 245. 13. the true vse of generall Doctrine 30. 37. particular Doctrine necessarye 114. 7. Doctrine to bee applied to the persons 114. 7. and 118. 12. diuersitie of Doctrine breedeth hatred 511. 52. contempt of Doctrine extinguisheth the light of the spirite 43. 67. contempt of Doctrine in the worlde very great 402. 30. All Doctrines are to bee examined by the woorde of God 221. 76. Dogges and swine who 211. 6. the Donatises vaine glorying 161. 2. Dreames diuine whereby discerned from humane 62. 20. Drunkennesse is to bee taken heede of 421. 6. The friuolous distinction of Dulia and Latria 133. 10. E A Simple Eye for not faultie 202. 22. Election free 347. 11. Election from the will of GOD 311. 26. Election onely the headspring and cause of our saluation 440. 13. Election the fountain of al good things 308. 20. the force of Election 310. 25. Few Elected or chosen 391. 11. the Elect why compared to wheat 121. 12. the Elect out of daunger 45. 71. 440. 13. 647. 23. 24. the Elect onely lightened 349. 14. the elect onely vnderstand the mysteries of God 347. 11. the Elect onely are ledde by the spirit of God 350. 14. the Elect onely perseuer 354. 20. the Electes perseuerance 300. 35. The difference of the Elect reprobate 9. 12. 13. 17. 20. 40. 38. 44. 68. 72. 10. 121. 12. and 158. 5. 197. 12. and 205. 235. 26. and 287. 39. 297. 15. and 310. 25. and 337. 44. and 399. 23. 436. 27. and 467. 24. and 501. 18. 528. 25. 531. 29. Elias whether verilye appeared in the transfiguration of Christ 471. 3. Elias and Enoch looked for of the Papistes before the comming of Christ 476. 10. VVhy Iohn was called Elias 296. 14. 417. 2. Why Luke rehearseth Elizabeth● stocke 6. 5. Elizabeth howe iust and without reproofe 7. 6. why Elizabeth after Iohn was conceiued hid her selfe 19. 24. Elizabeth howe the cousin of Marye 5. 5. and 29. 36. Enemies are to be loued 184. 44. Enuie is to be auoided 32. 43. 162. 24. and 496. 28. Epic●es contemners of gods glory 162. 24. Eremites superstition 112. 4. Errours howe to be corrected 614. 18. VVhye the Euangelises would passe from Christes in fancie vnto the thirtie the yeare of his age 106. the Euangelises not curious in obseruing● the course of times 131. 5. and 145. 18. 339. 19. 378. 383. 41. 541. 24. 545. 29. and 552. 12. and 564. 630. 53. the certainty of the Euangelistes doctrine 79. 1. Of Eun●ches or chaste personnes three kindes 518. 12. the Examples of the fathers how farre to be followed 11. 15. and 511. 54. and 512. 55. Excommunication in Christes church very profitable 499. 17. Excommunication of the Pope no whit at all to be feared 161. 11. Exhortations necessary 76. 15. the vse of Exhortations in the Churche 390. 23. Exorcistes common amongest the Iewes 328. 27. VVhat maner of Exorcistes be created or made in Poperie ibidem B FAith is by hearing 13. 16. and 338. 27. 443. 22. Faith is voluntarie 390. 23. Faith the gifte of God 147. 10. 310. 25. 325. 402. 30. 490. 17. 481. 22. Fayth general and perticular 16. 18. Faith perticular necessary 73. 11. 147 10. 445. 25. 463. 19. Temporall faith 353. 20. 411. 13. Faith aloane iustifieth 335. 37. 547. 52. Faith obtaineth any thing of GOD 255 29. 446. 28. 481. 123. 570. 21. Faith cannot bee separated from good workes 390. 11. Faith vnperfect euen of God is not reiected 250. 18. 20. 355. 23. 481. 24. Faith is not alwaies repugnant to feare 259. 25. Faith the cause of our saluation 353. 19. Our faith grounded in heauen 24. 31. Faith ioyned with Gods eternall predestination 312. 27. Faith alone sanctifieth in vs the giftes of God 413. 19. An other mans faith howe far profiteth other 239. 2. The faith of the fathers and ours alone 11. The Faith of the godly exercised by tēptations 128. 1. The faith of the righteous is their wisdome 14. 17. The faith of the Papists is implicite 484. The faith of the Centurion 231. 8. The faith of the woman of Chanaan is commended of Christ 446. 28. The nature of faith 15. 18. 292. 3. 296. 12. 570. 21. of fayth the chiefest foundation 480. 22.
diuers sectes The priestes openly wicked and Epicures the common people it selfe was drowned in wickednesse Furthermore nothing was sounde That is sayde here the heartes of fathers to children it is vnproper For it behooueth rather to conuert the sonnes which were truce breakers and had gone from the right faith of fathers But although the Euangeliste dooth not so warily expresse the order yet the sense is not obscure that GOD to bring to passe by the worke of Iohn that they againe should growe together into holy concorde which first were deuided amongst them selues Eyther part is had of the Prophet which notwithstanding meant nothing else then to signifie mutuall agreement But because that oftentimes men so conspire among themselues that some shoulde more alienate some from GOD the Angell doth therewithall define what manner of conuersion it shoulde bee which hee doth promise yea such as should call the disobedient to the wisdome of the righteous That therefore is to be noted that wee knitte not our selues fast with the wicked vnder the false cloake of concord Because the name of peace is goodly and pleasaunt as ofte as it commeth in the scriptures it is greedily snatched of the Papistes to procure vs enuie as though that we which endeuour to call the world from disloyall reuolting to Christ were the aucthours of discorde But by this text their foolishnes is very well refelled because the Angell doth shew the manner of true and lawfull conuersion he maketh the stay and bande of it to be the wisdome of the righteous Accursed therefore be that peace and vnitie wherein men agree amongst themselues against GOD. Furthermore it is not to be doubted but that fayth is vnderstoode by the wisdome of righteous men as of the contrary the vnfaythful are called disobedient Truelye an excellent testimonie of fayth whereby wee learne that we then are wise to saluation when wee are obedient to the woord of God The worlde also hath his wisdome but corrupt and therefore deadlye and which is condemned of vanitie Although the Angell signifieth ouerthwartly shadowed wisdome wicked and accursed before God wherein the sonnes of this world please them selues Nowe wee vnderstand men so to be reconciled amongst them selues that chieflye they might come againe in fauour with god That which streight waies followeth of making ready a people prepared for the Lord doth agree with that parte that Iohn should be the tryer of Christe that he might walke before his face for the end of his preaching was to make the people diligent to heare the doctrine of Christe Although the participle Kateske●●smenon doth not so much signifie perfection with the Greekes as the fourme and aptnesse whereby thinges are made fitte for their vse The which signification shall not ill agree with this place that Iohn was sent to prepare and frame that people for Christe which otherwise being rude and vnpolyshed woulde neuer shew it self easie to be taught     Luke 1. Matthew Marke 18. Then Zacharias sayde vnto the Angell whereby shall I know this for I am an old man and my wife is of a great age 19. And the Angell answered and sayde vnto him I am Gabryell that stand in the presence of God and am sent to speake vnto thee and to shew thee these good tidings 20. And behold thou shalt be dumb and not be able to speak vntil the day that these things be done because thou beleeuedst not my woords which shal be fulfilled in their season 18. Then Zacharias sayde vnto the Angell Here foloweth the infidelitie of Zacharyas and the punishment which the Lord layde vppon his vnfaithfulnes He prayed for the obtaining of ofspring now when it is promised as forgetfull of his vowes and fayth he distrusteth Albeit at the first blush it might seeme a harde thing that with his answere God shoulde so grieuously be offended He obiecteth his olde age euen so did Abraham whose fayth yet is so much praised that Paule should say his body which now was dead was not considered Nor the vnfruitefull wombe of Sara but simply that he reposed himselfe in the trueth and the power of God Zachary doth aske how or by what argument he may bee the more assured And Gedeon was not reprehended though that twise hee required a signe And also a litle after there is the like exception giuen of Mary How shall this thing be when I know not man The which notwithstanding the Angell dooth dissemble as if there were no faulte in her how commeth it then that the Lord shoulde so seuerely chasten Zacharyas as guiltie of most grieuous sinne Verily I graunt if the wordes onely should be looked on eyther that they did all offend a like or Zachary not to haue offended at all But when it is conueniēt to iudge the dooinges and sayings of men according to the affection of the heart it is rather to be stoode to the iudgement of God to whome the priuye secrete places of the heart are open The Lord without doubt dooth see something worse in Zachary then his wordes doe shew And therefore the Lord waxed angry with him that by distrust he should put away his promised fauour to him It is not our dutie to prescribe a law for God but let it be free for him to punish that in one which offence he doth pardon in others But it doth easily appeare that the cause of Zacharye differed from the cause of Abraham Gedeon or Mary That in words is not discerned The knowledge therfore is to be left to god whose eies do pearse euen to the fountaine of the hart So God discerned betweene the saughter of Sara of Abraham when notwithst●ding the one differed not in likenes from the other Furthermore the cause of distrust in Zacharyas was that he staying in the order of nature did attribute lesse to the power of God then was meete For ouer straightly sparingly do they think of the works of God which beleeue not him to be able to do more thē according to nature is credible as though his hand were subiect to our sēce or included in earthly meanes but it is the propertie of fayth much more to beleeue then the reason of the flesh could say might come to passe Zacharias doubted not whether it were the voyce of God or no But when he was ouermuch bent vpō the world an ouerthwart doubting crept into his mind whether that should come to passe that he heard or no. And in that thing he did no smal iniury to god for it were as much as if he should dispute whether god might be accounted true or no whō he surely knew had spokē it which was sufficient although it is to be known Zacharias not to haue beene so vnbeleeuing that altogether hee shoulde shrinke from faith For there is a generall faith which dooth take hold of the promise of eternall saluation and the testimonie of free adoption And euen as after God hath once receiued vs into fauour he
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 cōmon 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 i● 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 frō 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 chābers 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 tēple 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 comp●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
order of nature she being barren and olde had now conceaued by a wonderfull miracle of God To take from me my rebuke among men Barrennesse was not without cause esteemed as a reproach seeing that the blessing of the wombe was accounted amongst the especial testimonies of gods fauour loue Some thinke that this did specially appertaine to the people of the old lawe because that Christe was to come of the seede of Abraham But that belonged onely to the tribe of Iuda Others more rightly affirme that the encrease of the people of GOD was prosperous and happye for that it was sayde to Abraham Gene. 13. 15. Thy seede shall bee as the sande of the sea and as the starres of the heauen But the generall blessing which reacheth vnto all mankinde and the promise made vnto Abraham which is peculiar to the Church of God ought to be ioyned together Let parentes learne to be thankfull to God for their children but let them that want learne by the same to humble them selues Elizabeth accounteth that this reproach is but before men because that it is but a temporall chastisement by which we are nothing the further from the kingdome of heauen Matthew Marke Luke 1.     26. And in the sixt moneth the Angell Gabriell was sent from God vnto a citie of Galile named Nazareth 27. To a virgin affianced to a man whose name was Ioseph of the house of Dauid and the virgins name was Mary 28. And the Angell went in vnto her and sayde Hayle thou art freely beloued the Lorde is with thee Blessed art thou among women 29. And when shee saw him shee was troubled at his saying and thought what manner of salutation that should be 30. Then the Angell sayde vnto her Feare not Marye for thou haste founde fauour with God 31. For loe thou shalt conceaue in thy wombe and beare a sonne and call his name Iesus 32. Hee shall be great and shall bee called the Sonne of the moste heigh and the Lorde God shall giue him the thr●ane of Dauid his father 33. And hee shall reigne ouer the house of Iacob for euer and of his kingdome shall be no ende 26. In the sixt moneth The order of Gods counsell is wonderful and much differeth from the common iudgement of men In that he woulde that the beginning of the generation should be more famous in his forerunner or cryer then in his owne sonne The prophecie of Iohn Baptist vttered in the temple is knowne in euery place But Christ is promised to a virgin in an vnknowne towne of Iuda and this prophecie remayneth buried in the bosome of one maide But so it was requisite to bee that euen in Christes birth that might be fulfilled That God by foolishnesse might saue them that beleeue 1. Cor. 1. 21. But so was this treasure of this secrete misterie layde vp with the virgin that at the length in his time it might come forth to all the godly This secrete reposing of it is I graunt contemptible but such as was most meete both for the triall of the humilitie of our faith and also for the beating downe of the pride of the wicked And let vs although the reason doe not at the first appeare learne with modestie to submit our selues to GOD neyther in this let it grieue vs to learne of her that bore Christ the eternal wisdome of God in her wombe Nothing is more to be taken heede of then that we through our proud contempt bereaue not our selues of the knowledge of the incomparable misterie which God wil should be hidde in his litle ones and such as seeke for knowledge This seemeth to me to be the cause why he chose a virgin espoused to a man The imagination of Origen that he so wrought it that hee might keepe secrete from Sathan the saluation which he prepared to giue to men hath no lykelyhoode with it The veile of matrimonie was therefore spread beefore the eyes of the worlde that he whom they commonly supposed to be the sonne of Ioseph the godly at length by fayth should knowe to be the sonne of God And yet Christ came not forth in such base and meane sorte but that the heauenly father shewed forth in him euen at the beginning the glorye of his Godhead For the Angelles declared that the Sauiour was borne But their voice being heard only of the Shepheards was not spread farre There was one wonder famous amongst the rest that the wise men which came from the East did euery where reporte that a starre appeared vnto them as a testimonie of the birth of the great king yet we see howe GOD kept his soone as it were in secrete vntill the time came that he shoulde fully be shewed Then he erected as one should saye a theatre from whence he might plainly be beholden The participle Memnesteumenen which the Euangeliste doth vse doth signifie that shee then was a virgin promised to a husbande but not deliuered as a wife to a husbande For it was a custome amongst the Iewes that the parentes should keepe their daughters at home with them for a time after that they were espoused vnto men or else that law for the slaundered wife which is in Deut. 22. 13. were in vaine Luke saith that Ioseph was of the stock of Dauid because that the familyes were woont to be accounted by the names of men of the which matter we will speake more in an other place 28. Hayle thou that art freely beloued Because that the message was wonderfull and almost incredible therefore the Angell beganne with a commendation of the fauour and grace of GOD And seeing that by reason of our dull vnderstanding our mindes are driuen to such a straight that they cannot cōprehend the wonderful greatnes of God his works This is the best remedie that we stir vp our mindes to meditate and consider the infinitenesse of his grace Therefore since that the vnderstanding of GOD his goodnesse is the gate of fayth The Angell tooke this and not without cause as the best order that by occupying the minde of the virgin in meditating of the fauour of GOD the might be the better prepared to receiue and vnderstand that incomprehensible misterie For the participle Kecharitomene which Luke dooth vse signifieth the free fauour of God as appeareth more plainely in the Epistle to the Ephesians 1. 6. where Paule intreating of our reconciliation with GOD saieth the God by his beloued Sonne Echaritosen that is receiued vs into his grace and through his fauour he embraced vs which beefore were his enemies Afterwardes the Angell saieth that God was with her For vppon whom GOD vouchsafeth once to bestow his loue vnto them he declareth him selfe to bee mercifull and bountifull and to them hee giueth and bestoweth his giftes and therefore is the thirde parte of the sentence added Blessed art thou amonge women For hee vseth this woorde Blessing as the effecte and proofe of the fauour of GOD. For in myne opinion it
of the person in Christ but also sheweth that Christ euen in that he had put on the humane nature was also the Sonne of God Therefore as the name of the Sonne of God was from the beginning proper to the diuine essence of Christe so now the Deitie and humanitie ioyned it agreeth to both the natures together because that the secrete and celestiall woorking of his generation exempteth him from the common order of men Oftē also other where as he affirmeth himselfe to be very man he calleth himselfe the sonne of man But the veritie of the humane nature is no let but that his diuine generation mighte procure him a peculiar honoure aboue all others namely in that he was conceiued by the holy Ghost beyōd the ordinarie maner of nature Of this there groweth a good cause of the assurance of our faith that wee might● more boldly call God Father For his onely sonne woulde needes become oure brother that hee mighte in common make his father to be also ours It is also to be noted that Christe as hee was conceiued by a spirituall power is called a holy seede And euen as it was behoouefull that he should be very man that he might wash awaye our sinnes and in our flesh that he might ouercome death and Sathan and that he might so be a perfecte mediatour so it was necessarie that he that should purge others from sinne should be free from all vncleannesse and spottes Although yet that Christ was borne of the seede of Abraham yet broughte hee no infection out of that corrupte nature because that the holy Ghost kept him pure and cleane euen from the beginning Neither that he himselfe alone should excell in holinesse but also that he should sanctifie his Therefore the maner of conception doth testifie that we haue a mediator separate from sinners 36. And beholde Elizabeth with an example done at home by her the Angell doth strengthen the faith of Marie in hope of the myracle For if neither the barennesse nor the olde age of Elizabeth could hinder God but that he would make her a mother when she shall see such a spectacle of Gods power in her owne kinswoman there is no cause why Marie shoulde still containe her selfe within the accustomed bondes of nature He expresly noteth the sixth moneth For seeing that the woman commonly perceiueth in the fifth moneth that her childe hath life in the sixt month she is put out of al doubt It had bene the part of Marie so to haue creadited the simple worde of God that there should haue bene no nede by any other meanes to strengthen her faith but least she should wauer any more the Lorde vseth this new supportation to staye her in his promisse With the same fauour doth he daily aide and hold vs vp yea and as our faith is weaker so with the more fauour doth he aide vs. Therefore least that we shoulde doubt of his truthe he gathereth diuers testimonies which may confirme the same vnto vs. It is demaunded howe the kinred came betwene Elizabeth which was of the daughters of Aaron and Marie which was of the stocke of Dauid And also it seemeth to be against the lawe Num. 3. 6. which forbiddeth women to marry out of their owne tribes As concerning the lawe if the ende be considered it did forbid onely those mariages whereby enheritances may be mixed But there was no suche daunger if that a woman of the tribe of Iuda was maried to a Priest to whom the enheritance coulde not be translated The same reason was also if that a woman of the tribe of Leuie was bestowed out of her kinred And it may be that the mother of the holy Virgin was of the tribe of Aaron and that the kinred so came betwene her daughter and Elizabeth 37. For with God shall no woorde be vnpossible If you will vse this phrase worde in his proper natiue signification then the meaning is that God will performe what so euer he hath promised because that there is no let equal with his power And the argument shal thus be framed This hath God promised therefore hee will perfourme it because that no impossibilitie may be obiected against his woorde But because that woorde according to the phrase of the Hebrew tounge is oft vsed for a thing or substāce we may more plainly expound it thus nothing is impossible with God Yet that axiome must be alwaies holden that they doe peuishly wander oute of the way which dreame of the power of God besides his word if any be founde For his omnipotencie is to be considered so as it may be a foundation for the further building of our hope and faith And now we shall not only doe very rashly and vnprofitably but also very perillously if we dispute what God can doe vnlesse withall we consider what he wil doe Furthermore the Angell doth heere in this place as God doth in diuers places of the scripture for that vnder a generall doctrine hee confirmeth one especiall promisse And this is the true and righte vse of a generall doctrine if we apply the promises therein set downe to the present matter when soeuer we be vexed and troubled for so long as they be general and inde●inite they are colde Furthermore it is not to be maruailed at that the Angell doeth tell Marie of the power of God for the distrust of his power doeth make vs not to beleeue his promisses All men wi●h tounge confesse that God is omnipotent but if he promise any thing beyonde the reache of our capacitie we are at a staie And whereof commeth this but for that we will attribute nothing more to his power then our senses can discerne Therfore Paule to th● Rom. 4. 20. commending the faith of Abraham sayeth that he gaue the glory to God because he was able to fulfil what soeuer he had promised And in an other place when he speaketh of the hope of eternall life he proposeth the power of God before him In the 2. Tim. 1. 12. he sayeth I knowe whome I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him This seemeth to be but a small portion of faith that none no not the wicked wil derogate from God the title of omnipotent But who soeuer hath the power of God surely and deepely fixed in his heart he shall easily ouercome all other lets and hinderances of his faith Yet it is to be noted that the effectuall power of God if I may so speake is apprehended in a true faith For God is mighty and wil be acknowledged that he may declare himselfe to be true in deede 38. Beholde the seruant of the Lord. The holy virgine will argue and dispute the matter no further and yet it is not to be doubted but that there were many things which might hinder her faith yea altogether turne her minde from the speach of the Angel But shee taking the aduauntage from
the contrary reasons enforced her selfe to obedience and this is a right proofe of faith when we restraine our mindes hold them as prisoners that they dare not oppose this or that against God so on the other side libertie to contend is the mother of infidelitie And these words are not of smal waight Behold the seruant of the Lord for shee offereth dedicateth her self wholely vnto God that he may freely vse her according to his owne wil. The vnbeleuers withdrawe themselues from his hand and as much as they canne they hinder his worke But faith dooth present vs before God that we may be ready to obey Then if the holy Virgin was the seruant of the Lord because that she obediently submitted her selfe to his gouernement there is not a worse contempt then by fleeing to denie him that obedience which he deserueth doth require To be short as faith only maketh obedient seruants to God and deliuereth vs into his power so infidelitie maketh vs rebels and runnagates Be it done vnto me This clause may be expounded two waies either that the holy Virgin passeth into a prayer and request or els continuing in the same matter shee proceedeth in resigning and deliuering her selfe vnto God I simply interprete it that shee being perswaded of the power of God and willingly following whether he calleth she doth also subscribe vnto his promisse and so doeth not onely wait for the effecte but also doeth earnestly desire the same And it is to be noted that shee rested vppon the woorde of the Angell because shee knewe that it came from God weighing the dignitie of the same not of the minister but of the authour     Luke 1. Matthew Marke 39. And Marie arose in those daies went into the hill countrey with hast to a citie of Iuda 40. And entred into the house of Zacharias and saluted Elizabeth 41. And it came to passe as Elizabeth heard the salutation of Marie the babe sprang in her bellie and Elizabeth was filled with the holy Ghost 42. And shee cried with a loude voice and sayde Blessed art thou among women because the fruite of thy wombe is blessed 43. And whence cōmeth this to me that the mother of my Lord shoulde come to me 44. For loe assoone as the voyce of thy salutation sounded in mine eares the babe sprang in my belly● for ioy 45. And blessed i●●hee that beleeued for those things shall be performed which were tolde her from the Lorde 39. And Marie arose This iourney wherof Luke maketh mention testifieth that Maries faith was not vnfruteful because that gods promisse was not so soone forgottē as the Angel was out of sight but that remained fast in her minde And her haste witnessed her earnest ardent affection Hereof it may be gathered that all other businesse being set aside the Virgin as it was meete did accompt of and preferre this fauour and grace of God Yet it may be demaunded for what purpose she toke this iourny It is certain that she went not thither only to make search enquiry for she nourished the sonne of God as well in her heart by faith as conceiued in her wōbe neither can I subscribe to the iudgement of some which thinke that shee went thether to salute her For it seemeth more probable to me that partly to encrease and to confirme her faith partly that they one with an other might set foorth the glorye of God was the cause that moued her And there is no cause why we shoulde accompt it an absurd thing that she by the sight of a myracle did seke for confirmation of her faith because that it was not in vaine that the Angel did propose the same vnto her For although that the faithful are cōtent with the bare only word of the lord yet in the meane time they despise not any of his works which they think may any whit preuail for the supporting of their faith And especially it behoued Mary to accept this aid profered her vnles she wold haue forsaken that which the Lord had willingly geuen her Furthermore the seeing one another might stir vp as wel her as Elizabeth to a greater thankefulnesse as by the text it appeareth For the power of God was more euident and notable in that at once they see his grace powred vpon them both because that comparison did adde no small light But Luke doeth not declare which was that Citie wherein Zacharie dwelt but onely maketh mention that it pertained to the tribe of Iuda and also that it was placed in a hill country whereof is gathered that it was further from the towne of Nazareth then was Hierusalem 41. At shee heard the salutation It is a naturall thing that the childe in the wombe of a woman great with child should moue at a sodaine ioy But Luke would note vnto vs some extraordinary thing It appertaineth nothing to the matter to entangle our selues in subtile questions whether the infante knewe that Christe was presente or whether this was a sense or feeling of godlinesse Let this one thing rather suffice vs that the infant leapt by the secrete motion of the spirite Neither doth Luke attribute any proper sense to the infant but doeth rather signifie that thys was a portion of the worke of God in the mother that the infant sprang in her wombe That he sayeth that she was filled with the holy Ghoste the meaning is that shee besides the accustomed maner was sodenly endued with a spirite of prophesie For shee was not without the giftes of the spirite before but then the power appeared farre more plentifull and wonderfull 42. Blessed art thou Shee seemeth to place Marie and Christ in like degree which were nothing meere nor conuenient but I willingly admit their iudgement which thinke that the cause of her blessednesse is rendered in the second parte of the sentence For it is oft vsed to put a copulatiue in steade of a woorde causall therefore Elizabeth affirmeth that her Cousen is blessed because of the blessednesse of the Sonne And although this was not the chiefe felicitie that Marie had to beare Christe in her wombe naye this dignitie in order came behinde that that shee was by the spirite of Christe borne againe into a newe life yet was shee woorthely called blessed whome God made woorthy this singuler honour that she should beare vnto the world his sonne in whom shee was spiritually regenerate And to this day we cannot make mention of the blessing brought vnto vs through Christe but also that we must remember how honourably the Lord aduaunced Marie in that he would that she should be the mother of his only begotten Sonne 43. VVhence commeth this to me This modestie is to be noted that Elizabeth considering the great graces of God in Marie doeth geue vnto her that honor that is due and yet lifteth her no higher wherby God might be offended then was conuenient For there is such wickednesse planted in the world
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
couenant of God he retourneth to the especiall promisse for the which cause he was sent so the first place which appertaineth to the last and full redemption noteth one certaine childe to whom the title of God shoulde only belong but the latter place which is referred to that speciall benefit which was then at hand appoynteth the time by the infancie of thē which then were new borne or shortly after were to be borne Hetherto except I be deceiued I haue with strong sound reasons refuted the cauils of the Iewes wherwith they endeuor to ouerwhelme the glory of Christe least by this prophesie it shoulde shine forth Now it resteth for vs to take away that cauil in the woorde gl●● They very frowardly shake vp Mathew who proue that Christ should be borne of a virgin when that the Hebrewe worde doth simplie note a yong woman and they scorne vs as men deceiued with a word wrongfully translated that we shuld beleue that he was conceiued by the holy Ghost whē that the Prophet only sayth that he was the sonne of a yōg woman But first therein they shewe ouer much pleasure in contending while they vrge that worde to be vnderstode of a yong woman known vnto a man which the scripture attributeth euery where to virgins The etymologie also agreeth with the same which signifieth a hiding wherin is noted a maidenly shamefastnesse they bring one place oute of the Prouerbes chap. 30. 19. which yet helpeth them nothing at all for there Salomon speaketh of a maid whom a yong man loueth but it doeth not presently folow that she should be defiled whom a yong man loueth nay the cōiecture on the other part is more probable Furthermore if I shuld graunt that which they require of the word yet the matter it selfe conuinceth them and enforceth them to confesse that the Prophet speaketh of a wonderful and an vnwonted birth He crieth that he bringeth them a signe from the Lord and that no commō signe but such a one as shuld excel al others if he had only said that a woman shoulde beare a childe then howe ridiculous a thing had it beene for him to make so solemne a preface VVe see how the Iewes through their owne frowardnesse doe not only set forth themselues to be scorned at but also the most reuerēd mysteries of God And it is not a vaine argument which is gathered out of the whole text a damsel shal conceiue why is there no mention made of the man The prophet commendeth speaketh of some vnaccustomed vnusuall thing Furthermore the commandement of geuing the name to the child was geuē to the damsel in the which matter the Prophet also speaketh of a thing extraordinarie for although that the scripture declareth that the mothers oft times gaue the names to the childrē yet they did it by the authoritie of the fathers therfore the Prophet directing his speach to the damsel doth in this childe take from the mē what right soeuer the order of nature had geuen them Then let this remaine stedfast that the Prophet cōmēdeth this great myracle of God that al the godly might attētiuely reuerently consider the same which the Iewes do vnworthely prophane applying that to a cōmon maner of cōceiuing which is spoken of the secrete working and power of the spirite 23. His name Emmanuel The scripture vseth to speake thus that God is with vs when that he is present with vs with his help with his grace exerciseth the power of his hand to defend vs. But heere is the meane expressed wherby God communicateth with men for without Christe we are alienated from God and by Christ we are not only receiued into his fauour but we are also made one with him And that which Paule teacheth to the Ephes. 2. 17. that the Iewes vnder the law were nere vnto God and that there was a deadly hatred betwene him the Gētiles meaneth nothing els but that God in shadowes figures gaue signes of his presēce vnto this people which he had adopted for that promise was in force God in the middest of thee Deu. 6. 15. 7. 11. Also this is my rest Psal. 132. 14. But seing that familiar coniunction of the people with God did depend of the mediatour because that in substance he was not yet fully reuealed by signes he was shadowed His seat and his dwelling place was placed betwene the Cherubims because that the arke was the figure and the visible pledge of his glory But in Christe no more a shadowed but a perfecte presence of God was geuen and shewed vnto the people for the which cause Paul sayth to the Col. 2. 9. that al fulnesse of the Godhead doth dwel in him bodely And truely he could not otherwise haue ben a lawfull mediator except that vnseparable conioyning of both the natures in him had ioyned men to God neither is there anye cause why the Iewes shuld iangle that the name of God is often trāsferred to those monuments wherin he witnesseth his presence to the faithful for it cannot be denied but that this name containeth in it a secreate contrariety which cōpareth the presence of God reueled in Christ with the whole maner of his presence as he was shewed to the old people before the cōming of Christ. If the cause of this name begā then in dede to be manifest whē that Christ appeared in the flesh then it foloweth that in times past God was ioyned to the fathers not fully but only in parte wherof againe it is concluded that Christ is God manifested in the flesh And he hath exercised the office of a mediator euen frō the beginning of the world But because al this did depend of the later reuelation then as though he were cloathed with a newe person he was woorthely at the length called Immanuel when as he came foorth as a priest who with the sacrifice of his owne body shuld wash away the sins of men with the price of his owne bloud shuld reconcile them to his father to be short should fulfil al the partes of mans saluation So first in this name the diuine maiestie of Christ is to be cōsidered of vs that it may haue that reuerence of vs which is due to the only the eternall God But yet neuertheles that fruit is not to be neglected which God would therof gather receiue from vs for as oft as we behold God man in the person of one Christ we may certainly determine that God possesseth vs if by faith we be ioyned vnto Christ. That the number is changed in that verbe they shall call it differeth nothing from those things which I spake before the Prophet speaketh to one virgine and therefore hee vseth the second persone thou shalt call But for what cause this name was firste vttered this is the common confession of all the godly that God gaue him selfe in Christ to be enioyed of vs. 24. Ioseph being raised The readinesse
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 prōptnesse 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 pas●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 publ●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 thē is a certeine secrete reproofe of our sluggishnesse or rather of vnthankfulnesse for if the swathing cloutes of Christ so much preuailed amōgst 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
to vs as a punishment that hee might humble vs. But he condemneth the immoderate care for two causes that is because menne doe waste and torment themselues therewith in vaine by taking more then is meete or their calling wil beare then that they take more vppon themselues then is meete for them and vsing their own industrie they neglect to call vppon God That promisse is to beholden Psal. 127. 2. VVhen the vnfaithfull doe lye downe late and shall ryse early they shall eate the bread of sorowe the faythfull shall through the grace of God enioy rest and sleepe Therefore the sonnes of God though they be not free from labour and care yet it cannot be properly sayde that they are carefull for the lyfe because that they reposing themselues in the prouidence of God doe quietly take their rest Hereby it may be easily gathered how much euery man ought to care for theyr lyuing namely that euery one of vs should labour asmuch as his callinge doth beare and the Lorde dooth further appoynte that their necessitie shoulde prouoke euery man to call vppon God Suche a care is a meane betweene slouthfull securitie and excessiue tormentes wherewith the vnfaithfull doe waste themselues If that wee doe weigh the wordes of Christ wel he doth not forbid vs euery care but that which groweth of distrust Be not carefull saith he what yee eate or drinke for that is the propertie of them that tremble for feare of pouertie and want as if that they should want prouision euery moment 25. Is not the life more worth Hee reasoneth from the more to the lesse He had forbidden them to care too much how the lyfe may be maynetained now he addeth a reason The Lord which gaue the lyfe it selfe will not suffer that those thinges should be wanting which apperteine to the sustaining of the same And certeinely we doe God no smal iniurie so oft as we distrust that God will not giue vs foode and cloathing as though that he had cast vs out vppon the earth by fortune For whosoeuer is certeinely perswaded that he knoweth what the estate and condition of our life is let not the same man doubt but that hee will verye well prouide for his necessities Therefore as oft as any feare or carefulnes for prouision shall assaulte vs let vs remember that God hath a care of our life which he hath giuen vs. 26. Beholde the fowles This is the remedie whiche I spake of that is that we might learne to rest vppon the prouidence of God for infidelitie is the mother of all these excessiue cares Therefore the onely meanes to amend this couetousnesse is if wee embrace the promisses of GOD wherein he witnesseth that he himselfe hath a care of vs. After this maner the Apostle minding to draw the faithfull from couetousnesse confirmeth this doctrine Heb. 13. 5. because it is written I will not fail thee neither forsake thee Therfore the summe is that he exhorteth vs to trust in God who neglecteth none of his creatures though they bee the meanest It is diligently to be noted that hee saith the heauenly father nourysheth the fowles For although it is to be wondred at how they sustaine their life yet how many of vs doe thinke that their life doth depende of that that God doth vouchsafe to extende his prouidence euen to them If that it be throughly fixed in our mindes that God doth with his hand minister nourishment to the fowles our hope maye be the easier which are created after his image and which are accounted amongste his children VVhen he saieth that the fowles doe not sow nor mowe hee doth not in these wordes perswade vs to slouth and idlenesse but onelye meaneth that though all helpes should cease yet the only prouidence of God shall be sufficient which aboundantly bestoweth vppon the beasts what soeuer is needefull Luke for the fowles nameth Rauens alludinge peraduenture to that place of the psal 147. 9. who giueth foode to the young Rauens that cal vppon him And some thinke that Dauid did especially speake of the Rauens because that when at the first the olde ones haue forsaken them it is of necessitie that they should be fed of God Hereby it appeareth that Christes wil was none other then that he might teache his to caste theyr cares vpon God 27. VVhich of you by taking thought Christe heere condemneth an other faulte which is almost alwayes ioyned with the immoderate care of prouision that is that a mortall man taking vpon him more then is lawefull for him doubteth not through sacrilegious boldnesse to passe his bounds I know saith Ieremy 10. 23. that the way of manne is not in himselfe neither is it in man to walk to direct his steps And there is scarse the hundred man found which dareth not promise himselfe any thinge of his owne industrie and power Heereby it commeth to passe that God being not regarded they doe not doubt to attempte anye thing whiche chalenge to themselues the prosperous successe of thinges Christe that hee might brydle this madde boldnesse dooth say that whatsoeuer pertaineth to the sustentation of our lyfe dependeth of the onely blessing of GOD. For it is asmuch as if he should haue sayde menne do fondly weary themselues when all their labours are superfluous and vaine and all their cares doe come to no effect but as God blesseth them the which is more plainely expressed by Luke when Christ addeth If you cannot doe that which is least why are ye carefull for the remnant For by those wordes it sufficiently appeareth that hee reprooueth not onelye the dystruste but the pride that men doe challenge to their witte more then is meete Not Salomon in all his glory The sense is the goodnesse of GOD whiche shineth in hearbes and flowers doth excell whatsoeuer menne can doe with their riches power or by any other meanes so that the faithfull may account that they shall want nothing of perfect lentie although all outwarde meanes be wanting so that the only blessing of God may flourish O yee of litle faith Christ dooth not without a cause in this beehalfe blame the want and weakenesse of faith for the more care we haue according to the grosnesse of our witte so much the more doth our infidelitie bewray it selfe except that all thinges fall out after our desire therfore very many which in great matters seeme to be endued at least with an indifferent faith yet doe faint at the daunger of pouertie Matth. 6. Mark Luke 12. 31. Therefore take no thought saying what shall wee eate or what shall we drinke or wherewith shall wee be clothed 32. For after all these thinges seeke the Gentiles for your heauenly father knoweth that ye haue need of al these things 33. But seeke yee first the kingdome of God and his righteousnes and all these thinges shal be ministred vnto you 34. Care not then for the morow for the morow shal care for it self the day hath ynough
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 cōtinual 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 heauēly 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 sentēce 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 cōmeth to passe y t they giue no place to God his prouidēce 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 m●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 moa● 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
any other which God hathe assigned to his owne Sonne is moste hainous sacriledge And that Christe commaunded the ministers of the Gospell to declare vnto sinners that they are made cleane whiche the Papistes doe imagine to appertaine to their fained iurisdiction is not to be wreasted that they might descerne of the leprosie MARKE 44. For a witnesse vnto them Some do take a testimonie for a lawe or a statute as it is sayd in the hundreth two and twentie Psalme and the fourth verse God gaue this as a testimonie to Israel Yet this semeth to mee to be colde for I doubt not but that the pronowne Them hath relation to the priestes Therefore in my iudgement Christe hadde respecte to the circumstaunce of this present matter because that in thys myracle there shoulde be moste euident proofe to conuince them for their vnthankefulnesse Neither is that any lette that Christ commaunded the Leper to holde his peace for his will was not that the remembraunce of this myracle should be buried for euer Therfore when as by the commaundement of Christ the Leper came into the priests sight it was to witnesse vnto them that they were inexcusable if they woulde not embrace Christe for a minister of God and also all occasion of speaking euill was taken away when as Christe did not omitte any poynte of the lawe In summe if they had not ben incurable they might haue ben brought to Christe but this so solempne a witnesse of God was effectual enough for the condemning of the vnbeleeuers 45. So that Iesus coulde no more Heereby we gather why Christe would not that this myracle shoulde so soone haue bene vttered that he might by that meanes haue hadde the more libertie to teache not that the ennemies rose vppe againste him whiche sought to stoppe his mouthe But because the importunitie of the people was so great in desiring myracles that hee hadde no time for doctrine and his will was to haue all menne more bent to the woorde then to signes Therefore Luke sayeth that hee dwelt in the desartes For he auoided the resort of menne because he sawe hee coulde not satisfie the desires of the people except he should ouerwhelme his doctrine with aboundance of signes Mathewe 8. Marke Luke 7. 5. VVhen Iesus was entred into Capernaum there came vnto him a Centurion beseeching him 6. And saide maister my seruaunt lieth sicke at home of the palsie and is grieuously pained 7. And Iesus sayde vnto him I will come and heale him 8. But the Centurion aunsweared saying Maister I am not worthy that thou shouldest come vnder my rouse but speake the woorde onely and my seruaunt shal be healed 9. For I am a manne also vnder the authoritie of another and haue souldiours vnder mee and I say to ●ne Goe and he goeth and to another Come and he commeth and to my seruaunt Do this and he doeth it 10. VVhen Iesus heard that hee marueiled and sayde to them that folowed him Verely I say vnto you I haue not found so great faith euen in Israel 11. But I say vnto you that many shall come from the Easte and VVest and shall sitte downe wyth Abraham and Isaac and Iacob in the kingdome of heauen 12. And the childrē of the kingdome shall bee caste out into vtter darkenesse there shall be weeping and gnashing of teethe 13. Then Iesus sayde vnto the Centurion Goe thy way and as thou hast beleue●● so be it vnto thee And his seruaunte was healed the same houre   1. VVhen he had ended al his sayinge in the audience of the people hee entred into Capernaum 2. And a certaine Centurions seruaunt was sicke ready to die which was deare vnto him 3. And when he heard of Iesus hee sent vnto him the Elders of the Iewes beseeching him that hee woulde come and heale his seruaunt 4. So they came to Iesus and besought him instantly saying that hee was woorthy that he shoulde doe thus for him 5. For he loueth sayde they our nation and he hath built vs a synagogue 6. Then Iesus went with them but when he was nowe not farre from the house the Centurion sent friendes to him saying to him Lorde trouble not thy selfe for I am not woorthy that thou shouldest enter vnder my roufe 7. VVherefore I thought not my self worthy to come vnto thee but say the woorde and my seruaunt shal be hole 8. For I likewise am a manne sette vnder authoritie and haue vnder me souldiours and I say vnto one Goe and he goeth and to an other Come and he commeth and to my seruant Do this and he doeth it 9. VVhen Iesus heard these thinges he marueiled at him and turned him and sayde to the people that folowed him I say vnto you I haue not sounde so great faith no not in Israel 10. And when they that were sent turned backe to the house they founde the seruaunt that was sicke hole 5. VVhen Iesus was entered They which thinke that Mathewe and Luke doe set downe two diuers hystories do striue about a matter of nothing This onely diuersitie is in the wordes That Mathew sayeth that a Centurion came to Christ. But Luke sayeth that he sent certaine of the Iewes which should speake vnto him in his name But Mathew doth not without a cause attribute that vnto him which was done at his request and in his name But the two Euangelistes do so agree in all circumstances that it were a follie to imagine two myracles of one Also I doubt not but the companie of souldiours which the Centurion guided had their standing in the Citie of Capernaum as they were woont to distribute legions for the defence of the cities VVhen hee perceiued the maners of the people to be very wicked and corrupt for we knowe that Capernaum being a citie neare to the sea side was filled with moe superstitions then others yet that hindered not but that the countrey superstitions being condemned he might haue a taste of true and sincere godlinesse for he could not builde a synagogue for the Iewes without some enuie and daunger neyther could he loue that nation but because that he embraced the worship of God alone Therefore before that Christe healed his seruant he himselfe was healed of the Lord. And that was wonderfull that a warriour which had passed the seas with a band of souldiours that he might accustome the Iewes to beare the yoke of the Romaines tyrannie should willingly submitte himselfe and yelde obedience to the God of Israel That Luke sayeth that this seruant was deare vnto him he by this meanes preuenteth a dout which might come into the readers minds For we know that the masters had not the seruants in such estimation except they were suche as through singular industrie faith or some other vertue had obtained their fauour Luke therefore declareth that hee was no common or vile bondman but a faithful seruaunt endued with rare giftes which was in great fauour with his maister for this cause hee
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
to lay him before him 19. And when they coulde not find what way they might bring him in because of the prease they went vp on the house let him downe through the sylinge bed al in the mids before Iesus 20. And when he sawe their faith hee saide vnto him man thy sinnes are forgiuen the● 21. Then the Scribes and Pharises began to think saying who is this that speaketh blasphemies who cā forgiue sins but god only 22. But when Iesus perceiued their thoughtes he answered and said vnto them what thinke yee in your heartes 23. VVhether is it easier to say thy sinnes are forgiuen thee or to say arise and walke 24. But that yee may know that the sonne of man hath auctoritie in earth to forgiue sinnes he said to the sicke of the palsie I say to thee arise take vppe thy bed and go to thine own house 25. And immediatly he rose vp before them and tooke vp his bed whereon he lay and departed to his own house praysing God 26. And they were al amased and praised God and were filled with feare saying doubt lesse we haue seene straunge thinges today MAT. 1. And came into his owne citie This place declareth that the citie of Capernaum was cōmonly thought to haue bene the place where Christ was borne because that he did much frequent the same It is not to be doubted but that the three do set down the same history although one do more exactly set downe the circumstaunces then the other Luke saith that the Scribes came out of diuerse partes of Iudea in whose sight Christ healed the man sicke of a palsie Yet he declareth that other were also healed by the grace of Christ. For before he come to speake of the man sicke of the palsie speaking in the plural number saith that the power of God was shewed in healing their diseases The glory of this miracle was wonderfull that a man taken in all partes of his body whom they had let downe in a bed by cordes sodenly arose both sound nimble Yet there is an other especiall cause why the Euangelistes doe stande more vpon this miracle then vpon others that is because the Scribes doe ●ake in scorne that Christ should take vppon him the power and auctoritie of forgiuing of sinnes but it was the will of Christe to confirme seale the same with a visible signe 2. And when he had seene their faith God only knoweth our faith but in that their painefull trauaile they shewed a token of their faith for they woulde neuer haue taken vppon them so troublesome a busines neyther would they haue wrestledde with such lets and hinderances if theyr mindes had not bene assured with hope of certeine successe so the fruite of their faith appeared in this that they were not wearye though they could enter in no way For that opinion seemeth hard to me that some think Christ as he was god knew their faith which lay hid within Now because that Christ graunted to their faith that benefit which he was about to bestow vpon the man sicke of the palsie it is acustomed to bee demaunded in this place how much men may be holpen by the fayth of other men And first it is certeine that the fayth of Ahraham profited his posteritie while that he embraced the free couenant of saluatiō offred to him and to his seede The same may be also taught of al the faithful that through their faith they cause the grace of God to spred to their childrē and that before they are borne And that hath place in young infantes which by reason of their age are not capable of faith But they which are of age and haue not faith of their owne whether they be straungers or borne of Gods children in respect of the eternall saluation of the soule cannot be holpe by the faith of others but by meanes For whereas our praiers are not without fruit wherin we aske of God that he would cōuert the vnbeleeuers to repentance it appeareth that our faith doth profit them yet so that they cannot be saued vntill that they haue faith themselues And it is well known that whereas there is a mutual consente of faith there the saluation of some is againe holpe of others This also is without controuersie that the vnbeleeuers haue earthly benefites bestowed vpon thē for the godlies sake Cōcerning this present place though it is said that Chrst was moued by the faith fo others yet the sicke man could not haue his sinnes forgiuen except he had faith of his own Christ doth often giue the health of body to the vnworthy as God doth dayly make his sunne to rise vpon the good and euill but hee reconcileth vs vnto himself by no other meanes but by faith wherefore that figure Sinecdothe is in that word them because that Christ did not so behold the faith of thē that bore the sick man but that he beheld also his own faith Thy sinnes are forgiuen thee Christ in these wordes seemeth to promisse to the man sick of the palsie more then he sought for but whē he would cure his body he beginneth to take away the cause of his disease and also he teacheth the man sicke of the palsie how he came by that sicknes and how he ought to make his prayers For because that commonly men d●e not think those paines which they endure to be Gods whips they do onlye wish for release and ease in the flesh and are carelesse for their sins Like as if a sicke man neglecting his disease shoulde onely seeke remedy for his present griefe But the onely deliueraunce from all troubles is to haue God mercifull vnto vs. Sometime it falleth out that the wicked escape out of their troubles and yet haue God no lesse their enemy then before but while they thinke themselues discharged they presentlye fall either into the same daungers againe or into moe and those more grieuous which doe testifie that there is no measure nor ende vntill the wrath of God be appeased as he witnesseth by the Prophet Amos 5. 19. If thou escape from a Lyon a Beare shall meet thee if thou shutte thy selfe into a house a serpent shall bite thee So this phrase of speach is ofte vsed in the scriptures to promisse forgiuenes of sinnes when release of paine is sought for It behooueth vs also to vse this order in prayers that beeing admonished of our sinnes by the feeling of our sorowes we might first be careful to obtaine forgiuenes that God being reconciled vnto vs might withdraw his handes from punishing 3. And beh●ld certaine of the Scribes They accuse Christ of blasphemy and of sacriledge because he chalengeth that vnto himself which is proper to God For the other two Euangelistes doe adde who can forgiue sinnes but God alone Also it is not to be doubted but that their desire to speake euill caryed them headlong to this wicked iudgemente If they thinke it worthy to be reproued why doe
folowed him with his disciples 20. And beholde a woman which was diseased with an issue of bloude twelue yeares came behinde him and touched the hem of his garmēt 21. For she said in her selfe If I may touche but his garmēt onely I shall be whole 22. Then Iesus turned him about and seeing her did say Daughter bee of good cōfort thy faith hathmade thee whole and the woman was made hole at that houre 22. And beholde there came one of the rulers of the Synagogue whose name was Iairus and when he saw him he fel downe at his feete 23. And besought him instantly saying My litle daughter lieth at the poynt of death I praye thee that thou wouldest come and lay thine handes on her that shee may be healed and liue 24. Then hee went with him and a great multitude folowed him and thronged him 25. And there was a certaine woman which was diseased with an issue of bloude twelue yeares 26. And had suffered many thinges of Phisitions and had spent all that she had and it auailed her nothinge but shee became much worse 27. And when ●he had heard of Iesus ●hee came in the preace behinde and touched his garment 28. For shee sayde If I may touch but his cloathes I shal be hole 29. And straight way the course of her bloude was dried vppe and shee felt in her body that shee was healed of that plague 30. And when Iesus did knowe in himselfe the vertue that went out of him hee turned him rounde about in the preace and sayde who hath touched my cloathes 31. And his disciples sayde vnto him Thou seest the multitude throng thee and sayest thou who did touche mee 32. And he looked rounde about to see her that had done that 33. And the woman feared and trembled for shee knewe what was done in her and shee came and fell downe before him and tolde him the whole truthe 34. And hee sayde to her Daughter thy faith hathe made thee hole Goe in peace and ●e hole of thy plague 40. And it came to passe when Iesus was come againe that the people receiued him for they all waited for him 41. And beholde there came a man named Iairus and hee was the ruler of the Synagogue who fel downe at Iesus feete and besought him that he would come into his house 42. For he had but a daughter only about twelue yeares of age and shee lay a dying and as hee went the people thronged him 43. And a woman hauing an issue of bloud twelue yeres long which had spent al her substance vppon Phisitions and coulde not be healed of any 44. VVhen shee came behind him shee touched the hemm● of his garmente and immediatelie her issue of bloude stanched 45. Then Iesus sayde who is it that hath touched me VVhen euery manne denied Peter said and they that were with hym maister the multitude thruste thee and treade on thee and sayest thou who hathe touched mee 46. And Iesus sayde Some one hath touched mee for I perceiue that vertue is gone from me 47. VVhen the woman sawe that shee was not hid shee came trembling and fell downe before him and tolde him before al the people for what cause shee had touched him and howe shee was healed immediately 48. And hee sayde vnto her Daughter bee of good comforte thy faith hathe made thee hole goe in peace 18. VVhile he thus spake They that imagine that Marke and Luke doe not sette downe the same hystorie which Mathewe doeth are so plainely confuted out of the text so that it neede not any long disputation Three with one mouthe doe saye that Christe was required by the ruler of the synagogue that he would come to his house to heale his daughter In this they differ that the name of Iairus is suppressed by Mathewe and is set downe by Marke and Luke And he bringeth in the father speaking thus my daughter is deceased the other two doe say that shee was at the poynt of death and that he was tolde of her death by the way as he was bringing Christ. But in that there is no difficultie for Mathew endeuouring to be short doeth in a worde set downe togither those things which the other doe digest distinctly in their places But seeing all other things do so aptly agree togither sith so many circumstāces doe concord in one as if three fingers shuld seeme to be directed togither to shew one thing no reason doeth suffer this hystorie to be drawn to diuers times The Euangelists do with one mouth declare that when Christ was required of the ruler of the synagogue to come to his house by the waye a woman was healed of an issue of bloud by a secrete touching of his garment and that Christ after he was come into the rulers house did raise a dead maiden So I do not thinke it needefull to vse a long circumstance of words to prooue that the three do report one and the same hystory Let vs now come to the particulers Beholde a certaine ruler Although it appeareth by the other two Euangelists that his faith was not so strong that he hoped that he coulde restore his daughter to life yet it is not to be doubted but that he being rebuked by Christ conceiued a greater hope then hee had brought from home But Mathew as it is sayd endeuouring to be short placeth in the beginning that which was wrought in successe of time yet the hystorie is thus to bee gathered that Iairus first demaunded to haue his daughter cured of her disease and then to bee restored from death to life after when Christ had encouraged him VVorshipping is taken for the bowing of the knee as we gather by the words of Marke and Luke for Iairus did not giue diuine honour to Christ but worshipped him as a Prophet of God And it is well knowen that the bowing of the knee was very common amongst the inhabitants of the East Come and lay thine hand on her VVee haue heere a notable spectacle of the fauour of God towardes vs if thou comparest the ruler of the synagogue with the Centurion a heathen manne thou wilt say that in him there was a full great light in this scarce one little droppe of faith he imagineth that Christe hath no power to doe her good except hee touche her and hauinge receiued woorde of her death hee is so afraide as if there were no further remedie Therefore we see that his faith was weake and very colde but that Christe yeeldeth to his requestes and encourageth him to hope wel declareth that his faith howe small so euer it was was not vtterly reiected Therefore though we be not instructed fully in the faith as it were to be wished yet there is no cause why our weakenesse shoulde hinder vs or driue vs from calling vppon God 20. A woman which was diseased with an issue of bloud The Euangelistes doe expresly declare that this issue of bloud had endured for the space of
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
the wise and men of vnderstanding which being lyft vp with a diuelish pride cannot abyde to heare Christ speaking from heauen And that this is not a generall rule that all they are forsaken of God which in pryde delyght in thēselues more then they ought we are taught by the example of Paul whose pride Christ tamed yea if we descende to the rude common people as the greater part of them appeare to be full of deadly malice so we see them lefte togeather with the great and mightie menne to theyr owne destruction I graunt that al vnbeleeuers are puft vp with a vaine trust of themselues whether they apply themselues to be accounted wise honest honourable or rich yet I doe thinke that Christ dooth here simply comprehend all that doe excell in wisdome and learning without noting of the faulte as againe hee accounteth them not in respect of vertues to be litle ones for though Christe is mayster of the lowlye and that this is the firste rudiment of fayth that no manne shoulde be wise in his owne conceate yet hee speaketh not here of wilfull wickednesse but Christ by this reason amplifieth the louing mercy of the father who disdayned not to descend to the lowest and vylest places that he might rayse the poore out of the myre But here aryseth a question sith that wisdome is a gift of GOD how commeth it to passe that it should hinder vs from seeing the light of God which shineth in the Gospell That must bee remembred which I saide euen nowe that the vnfaithfull doe defile whatsoeuer vnderstanding is giuen them and therefore excellent wittes are often hindered that they cannot submitte themselues to be taught But concerning this present place I aunswere though wisdome be no light to the wise yet they may bee depriued of the light of the Gospell For sith that al menne were in one the same and lyke condition why shoulde not GOD at his pleasure take these or those And why hee chose not the wise and mightie Paule teacheth vs 1. Corin. 1. 27. namely that hee chose the weake and foolish thinges of the world that he might confound the glorious pride of flesh But we do note againe that Christes speach was not generall where hee sayd that the misteries of the Gospell were hidde from the wise For if of fiue menne of vnderstanding foure refuse the Gospell one receiue it of so many simple menne two or three become the Disciples of Christe this sentence is fulfilled which is also confirmed by that place of Paule which I euen now rehearsed for hee banisheth not all that are wise noble and mighty out of the kingdome of God but onely sheweth that not many of them shal be saued Now is the question aunswered that wisdome is not here condemned as it is the gyfte of GOD but Christe onely saieth that it is of no value to the obtaining of fayth as againe he commendeth not foolishnesse as though menne were thereby reconciled to God but hee denyeth it to be any hinderaunce to his mercie but that notwithstanding he might lighten the rude and simple menne with heauenly wisdom Now it remayneth to declare what to reueale and to keepe secrete meaneth That Christe speaketh not of outwarde preaching may be gathered by this that hee offereth himselfe generallye a teacher to all menne and gaue the same commaundement to his Apostles VVherfore this is the meaninge no manne can attaine fayth by his owne wisdome but onelye by the secrete lightning of the spirit of God 26. It is so O Father This sentence taketh from vs the occasion of vaine and wanton inquiringe which ofte prouoketh and stirreth vs. For God requireth no harder a matter of vs then that wee shoulde account his will for a perfect reason and righteousnesse He doth ofte rehearse that his iudgementes are as a great bottomlesse deapth yet wil we runne headlonge with violence into that depth and if wee finde oughte that please vs not wee grudge and murmurre against him and many breake out into open blasphemies But the Lorde hath prescribed this rule vnto vs that wee should account that to be right which pleaseth GOD. And this is to be wise as wee ought to bee to esteeme of the one good pleasure of God as of a thousande reasons Christe coulde haue alleaged the causes of this dyfference if there hadde bene any but beeing satisfied with the good pleasure of GOD hee enquireth no further why hee called the little ones to saluation rather then others and framed his kyngdome of the obscure common people VVhereby it appeareth that they rage agaynst Christe which grudge when they heare that some are chosen freelye of the good wyll of GOD and that oother some are forsaken for it greeueth them to gyue place vnto God 27. All thynges are giuen to mee of my Father The interpreters doe yll applye this sentence with the former which thinke that the onely purpose of it is that Christe shoulde encourage his Disciples with greater boldnesse to the preaching of the Gospell But I think that Christ spake it for an other cause and to an other ende For as he sayde before that the Church came out of the secrete fountaine of Gods free election so nowe hee sheweth how that grace of saluation commeth vnto men For manye when they heare that none other are heires of eternall lyfe but those whom GOD chose before the world was made they doe curiously enquire how they may bee certeine of Gods secrete counsell and so they caste themselues into a labyrinth out of the whiche they canne finde no passage But Christe commaundeth to come presently to him that the certeintie of saluation maye bee fetched from thence The meaning therefore is that life is reuealed to vs in Christ himselfe and therefore that no man can be partaker of the same but he that entreth in by the gate of faith Now wee see how he ioyneth faith with the eternall predestination of God which foolish men doe so peeuishly compare togeather as if they were contraries For though our saluation be alwayes hidde with God yet Christ is the conduit pipe whereby it commeth to vs and is by faith receiued of vs that it may be confirmed ratified in our hearts Wherfore it is not lawfull to shrinke from Christe except we will refuse the saluation prepared for vs. No manne knoweth the sonne Hee speaketh this for this cause least his maiestie should vainely be esteemed of after the iudgment of menne The meaning therefore is that if wee will know what Christ is we must credit the testimonie of the father whoe onelye canne tell vs truely and rightly what he hath giuen vnto vs in him And certeinely by imagining him to be such a one as our minde in the imagination thereof conceaueth we spoyle him of a great parte of his power therefore he is not knowne rightlye but by the fathers voyce though the onely voyce sufficeth not without the direction of the spirite for the power
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
to the end of the race of the same is wholy bound to God so that if any man should employ a part of the same in the seruice of God it is not lawfull for him to couenaunt to liue idlelye the reste of his time as many after the seruice of tenne yeares would gladly be sette free Then followeth that other which we touched euen nowe that God is bound by no workes of ours to paye vs any rewarde Therefore let euery man remember that he is therefore created that hee should labour and shoulde exercise himselfe dilygently in his office and calling and that not for a certeine time but to death it selfe so that hee shoulde no lesse dye then lyue to God But in respect of the merite that knot which stayeth and hindreth many must beloused For the scripture oft promising reward for works seemeth to attribute some merit to thē The answer is easie y t the reward not due as a debt is not otherwise promised thē of the meere good wil of god For they are far deceiued which do cople a reward w t desert in mutual relatiō together for god is moued giue them rewardes not by the dignitie of their workes but of his free mercie I graunt that in the couenaunt of the law GOD is bound vnto menne if they perfectly perfourmed all that is required of them but because this band is voluntary this remaineth sure that man can demaund nothing of God as if he had deserued any thing So therefore the arrogancy of the flesh falleth downe for if any man should fulfill the lawe yet he can bestow nothing of God because he only rendreth that which he was endebted And in this sense he calleth vs vnprofitable seruaunts because that God receyueth of vs nothing more then due but onely gathereth the due and lawfull fruites of his souereine lordship Therefore these two thinges are to be noted that God naturally oweth vs nothing neither doe any of our workes deserue or merite the worth of a hayre Then by the couenaunt of the lawe workes haue a rewarde promised not for the dignitie of the same but that GOD might bee a free debter And this vnthankfulnes is not to be borne if any man shal vnder this pretence proudly lyft vp himselfe For the more lyberally that God doth deale with vs so much the more he maketh vs bound vnto him so that he is farre from giuing vs lybertie to lyfte vp our selues in a vaine confidence As oft therefore as we see or remember this worde merit let vs know that this is the abundance of the goodnes of God towards vs that when he hath vs wholly in his debt doth yet descend to make a couenaunt with vs. VVherfore the deuice of the Sophisters is so much the more detestable which dare be so bold as to frame a merit worthily deseruing Now the word merit is of it selfe prophane and straung from the rule of pietie but this is farre worse to make men dronke with a diuelish pride as if they could deserue any thing of their worthines 10. VVe haue done that which was our duety to doe That is we haue brought nothing of our owne but we haue onely doone the workes due to the law Christ speaketh here of the perfect obseruation of the law which is not found any where for he which is the perfectest of all is yet farre from the ryghteousnesse which the law requireth That question then is not entreated here whether we be iustified by workes but whether the obseruation of the law deserueth any reward with God This latter is denyed because God hath vs bound to himselfe so that whatsoeuer can proceede from vs he accounteth as his owne by right But though that were true that the reward were due in respect of desert to the obseruation of the law yet it shall not follow thereof that any man shall be iustified by deserts of workes for wee fall all and our obedience is not onely maymed but no part of it doth exactly aunswere to the iudgment of God Matth. Mark Luke 18.     1. And he spake also a parable vnto them to this ende that they ought alwayes to pray and not to wa●●aint 2. Saying There was a iudge in a certeine citie which feared not God neither reuerenced man 3. And there was a widow in the citie whiche came vnto him saying Doe me iustice agaynst myne aduersary 4. And ●e would not for a time but afterward he said with himselfe though I feare not God nor reuerence man 5. Yet because this widowe troubleth me I wil do her right least at the last she make me weary 6. And the Lord saide heare what the vnrighteous iudge saith 7. Now shal not God auenge his elect which crye day and night vnto him yea though hee suffer longe for them 8. I tell you hee will aduenge them quickely but when the Sonne of man commeth shal he find faith on the earth VVee know how rare and hard a vertue dilygence in prayer is and in this our infidelytie bewrayeth it selfe that except he graunt our firste requestes presently togeather with our exercise we caste away also our hope But this is a notable tryall of our fayth if any manne receiue not his desire hee do not yet distrust nor yet cast away hys hope VVherfore Christe dooth not now without cause commende perseueraunce in prayer to his disciples Also though he vseth a hard similytude in shew yet most apt whyle hee teacheth his disciples earnestly to attend vppon God the father vntyll they obtaine at length as it were by force that which otherwise he seemeth not to giue wyllingly Not that God being ouercome with our prayers doth hardly yeelde to mercy but because he dooth not presently testifie indeede that hee giueth eare to our prayers And that Christ proposeth vnto vs a parable of a widow which obtayned that which she would of the vnrighteous and cruell Iudge beecause she ceased not to sollicite the cause dayly the summe is this God dooth not helpe his presently because he would be called vppon with praiers But though they which pray vnto him are miserable and despised yet if they faint not from the continuall course of praying hee will at length looke vppon them so that he will helpe theyr neces sities He compareth not equals togeather for there is great difference beetweene a wicked and a cruell manne and God who bendeth himselfe to mercye But Christ would teach the faithful not to feare least they shoulde not by daily prayer entreate the father of mercy when as through theyr importunitie they compell men giuen to crueltie The wicked and cruel iudge could not beare the suites of the widow therefore how should the prayers of the faythful be without fruit so that they be continual Therefore if we wax weary if we stay when wee haue prayed a while or that our zeale to prayer waxeth cold because GOD seemeth to be dease yet let vs account that we shal certeinely receiue
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
was woont hee taught them againe 49. And Iohn answe●red said Maister we sawe the casting out diuels in thy name and wee forbade him because hee followed not thee wyth vs 50. Then Iesus sayde vnto hym Forbid yee him not for hee that is not against vs is with vs. 51. And it came to passe when the daies were accomplished that he should be receiued vppe he setteled himselfe fully to goe to Ierusalem 52. And sent messengers before him and they went and entered into a towne of the Samaritanes to prepare him lodging 53. But they woulde not receiue him because his behauiour was as though he would goe to Ierusalem 54. And when his disciples Iames and Iohn sawe it they sayde Lorde wilt thou that wee commaunde that fire come downe from heauen and consume them as Elias did MAR. 38. Maister Hereby it appeareth that the name of Christe was as then renowmed so that they vsed it which were not acquainted with his disciples or it may be that they abused the same for I dare not affirme any certaintye of it It may be that the partie heere mentioned embraced the doctrine of Christ and gaue himselfe to woorke myracles not of any euill minde But because that Christe gaue this power but to certaine choyce preachers of his Gospell I thinke that he tooke this vppon him vnaduisedly or rather intruded himselfe into this office But though he preposterously attempted this in that he durst imitate the disciples without commaundement yet his boldnesse was not wythout successe for it pleased the Lorde by this meanes also to make his name knowen as he worketh sometime by them whose ministerie he doth not allow as lawfull Furthermore there is no cause to the contrary but a man that hath a perticular faith may followe a blinde zeale and so cast himselfe headlong to woorking of myracles Nowe I come to Iohn and to his companions They say that they forbad a man from woorking of myracles VVhy did they not first aske whether it was lawful or no For they beinge nowe vncertaine and in doubt doe aske the masters iudgement VVhereof it followeth that they without consideration toke vppon them authoritie of forbidding VVherfore he is to be condemned of rashnesse who soeuer shall attempt more then he knoweth to be allowed him by the woorde of God Furthermore Christes disciples are to be suspected of ambition for they doe this in defence of the priuiledge of their owne honour For howe commeth it to passe that they shoulde sodainly restraine a manne with whome they were not acquainted from woorking of myracles but because they alone woulde enioy this libertie for they doe alledge this cause that he followed not Christ as if they should haue sayde He is no follower of thine as we are therefore why should he haue this honour 39. Forbid him not Christ wold not haue him forbidden not that he had set him a worke or allowed his dede or else wold haue it allowed by his disciples but because that is to bee borne with and to be reioyced at where God is glorified by any occasion So Paule Phill. 1. 18. though he was displeased with the euill dealinge or ambition of the wanderers which boasted themselues with the name of the Gospel yet he reioyceth that the glory of Christ is sette foorth by this occasion And the reason is to be noted which followeth that it cannot be that he shoulde speake euill of Christe that wrought myracles in his name and therefore that was to haue beene accounted as gaine For thereof it followeth that except the disciples had beene more giuen to their owne glory then studious and desirous to sette foorth the glory of the maister they would not haue take the matter so grieuously when as they saw the same set forth and encreased otherwise Neither yet whereas Christe sayeth that they are to be accounted as friendes which are not open ennemies doeth hee commaunde to lette the bridle slacke to all rash menne to do what they lust that we should holde our peace while they according to their pleasure should stirre hether and thether and trouble the whole order of the Churche for suche licentiousnesse must be brideled so farre as our calling will suffer he onely denieth that they doe well which doe earnestly withstand and stoppe least the kingdome of God should encrease by any meanes Neither doeth he so acknowledge them for his as that he accounteth them of his flocke which are indifferent betweene ennemies and friendes but his meaning was that in as much as they hurt not they doe pro●ite and helpe For it is a prouerbiall sayinge whereby we are warned not to mooue warre vntill we be prouoked to the same LVKE 51. VVhen the dayes were accomplished Onely Luke reporteth this hystorie which yet is not a little profitable many wayes for first the Diuine fortitude and constancie of Christ in despising death is heere described Then what great hatred and enimities dissentions in religion do breede Thirdly howe the nature of menne is caried to impatience with a rashe zeale Further howe ready and apt it is to followe the falles and faultes of the Sainctes Lastly we are taught meekenesse by the example of Christe But the death of Christ is called a taking away not only because he was then taken from amongst men but because that he departing from the base prison of the flesh ascended vp on high Hee had settled himselfe Heereby Luke declareth that when the death of Christe was before his eyes the feare of it being cast away he went forwardes to meete the same yet withal he declareth that he did striue that as a conquerour of the terrour hee might boldly offer himselfe to death For if no feare had beene throwne vppon him if no difficultie no strife no care to what shoulde he settle his countenaunce But because hee was neither blockishe nor yet caried away with a rashe and headie boldnesse it behooued him to be mooued at that cruell and bitter death Naye at that fearefull and horrible torment whiche he knewe to be neare ready to fall vppon him from the seuere iudgement of God and euen that is so farre from darkening or diminishing of his glory that it is a notable shewe and declaration of his loue towardes vs. For not regardinge himselfe that hee might apply himselfe to our saluation thorough the middest of terrours he hastened vnto death the day and time whereof he knewe to be neare 52. And sent messengers before him It is to be supposed that hee then hadde a great company of followers with him The messengers are sent neither to prepare pleasant dainties nor to chuse some beautifull palace but onely to declare that a greate companye of straungers were comminge But they beinge shutte out and repulsed doe tarie waytinge for their maister Further we doe heereby learne that whiche I noted in the seconde place when as men doe disagree betweene themselues in matters of doctrine of Religion they doe easily fall out into
that some of a vaine curiositie came to see Christe from places farre distant but it appeareth by the successe that Zacheus hadde the seede of godlinesse in his minde So the Lord before he manifesteth himselfe vnto men doeth often inspire them with a blinde affection whereby they are caried to him whome they haue not yet knowen nor seene And though they haue no certaine apparante reason why they doe so yet hee deceiueth them not but reuealeth himselfe in time vnto them 5. Zacheus come downe at once for this day I must An example of grace worthy to be remembered in that the Lorde preuenteth Zacheus and taryeth not for his biddinge but of himselfe seeketh entertainment at hys house VVe knowe how odious and how detestable the name of a Publicane was and that doeth Luke shortly after declare Therefore it was great kindnesse of the sonne of God to come to him whose companye the common people abhorred and that before hee was bidden But it is no maruaile that hee doeth him this honour whome hee had drawen vnto him by the secreate motion of the spirite before for it was a more excellent gifte to dwell in his heart then to enter into his house And by this speache hee declareth that men which doe sincerely desire to knowe him shall neuer seeke him in vaine For Zacheus obtaineth muche more then he hoped for Further the force and direction of the holy Ghoste doeth more plainly appeare in this that Zacheus obeyed so readily and came so speedily from the tree and receiued Christ with ioy For though he had not as yet a perfect faith yet this readniesse to learne and obedience was a beginning of faith 7. VVhen all they sawe is The inhabitants of the towne doe murmure so it may be that some of them that followed Christ did because that he went in to a man diffamed and of an euill name yea when no manne bad him So when as the world neglecteth the grace of God offered vnto it it murmureth and grudgeth that it is bestowed vpon others But let vs see how farre their grudging is from equitie they thinke it an absurd thing that Christ shoulde make that account of that wicked manne For Sinner is not taken heere in the common sense as in diuers other places but it signifieth a man of a filthy and notorious euill life Lette vs graunt that Zacheus was such a manne yet it must first be considered for what purpose Christe chose to lodge at his house For while they murmured without the doores God mightely shewing the glory of his name within confuted their wicked cauill For the conuersion of Zacheus was a wonderfull worke of God yet there was no iust cause why they should speake so infamously of Zacheus Hee was a receiuer of custome and of it selfe it was not wicked to gather customes but the Iewes were odious and enuious against that sort of people because they thought it not mete for them to be tributaries But what maner of man soeuer Zacheus was Christe was yet to be praised and not to be blamed for his kindnesse for helping this miserable man in that he brought him from destruction to saluation For that offence feared him not but that he went forwarde to doe that which his father commaunded And it behooueth all the ministers of the Gospel to haue this courage that they should make more account of the saluation of one soule then of the murmuring woordes of all the wicked and therefore thoughe they see their deedes and all their sayings subiect to sclanders yet they should not cease from their office 8. And Zacheus stoode foorth Christes woorke may be iudged of by this comming foorth but men make such preposterous haste that they leaue no place to God Also Zacheus conuersion is described by the frutes and the outward signes because it was probable that he encreased his wealth by the hinderāce of many men he is ready if he hath defrauded any man to restore foure fold furthermore he bequeatheth halfe of his goods to the poore Some man might in deede haue bestowed all his goodes vpon the poore whose liberalitye yet might be nothinge accounted of before God but though heere be no mention made of the inward repentance yet Luke meaneth that this godly purpose which he commēdeth in Zacheus sprang from that liuely roote So Paule speaking of repentaunce exhorteth vs so to behaue our selues that men may thereby vnderstande that we are become better Let him that stoale steale no more but lette him rather labour and worke with his hands that he may haue to helpe the poore and needy Ephes. 4. 28. Therefore we must beginne at our heart but our repentance must be shewed by our workes But let vs note that Zacheus woulde not offer to God a portion of those things whiche he had gotten by spoyle as many rich men do giue a part of their theftes to God that they might haue the more libertye to spoile afterwarde and that they may goe free for the wrongs they haue done before But Zacheus doeth so sacrifice the one halfe of his goodes to God that hee also recompenceth what iniuries soeuer he hath done VVhereby we gather that he had not gotten his goodes by vnlawful gaine So Zacheus is not only ready to satisfie any thing he had gotten by fraud but he imparteth his lawfull patrimonie with the poore whereby he declareth that hee is turned from a wolfe not only into a shepe but also into a shepheard And now amending the faultes before committed he renounceth those euill practises hereafter as God requireth of his this first that they should abstaine from all offence But Zacheus doeth not of necessity binde others to follow his example and to spoyle themselues of the one halfe of their goodes but that rule only must be kept which the Lord prescribeth that we should yeelde our selues and all we haue to holy and lawfull vses 9. This day is saluation come to this house This testimonie whiche Christe giueth to Zacheus declareth that he did not dissemble neither yet doeth he ascribe the cause of saluation to his good woorkes but because that conuersion was a sure pledge of the adoption of God hee doeth thereby gather very well that that house shoulde enherite saluation and this doe the woordes also signifie For because Zacheus was one of the children of Abraham hee argueth that his house should be saued Further it is necessary that he which woulde be accounted amongest the children of Abraham shoulde followe his faith yea the scripture giueth this commendation properly to faith for that it putteth the difference betweene the natural children of Abraham and straungers Therefore we must know that that is principally cōmended which is the cause wherefore his good woorkes do also become acceptable to God Neither is it to be doubted but that Christes doctrine went before the conuersion of Zacheus Therfore that was the beginning of saluation the hearing of Christe teaching of the free
diligently to doe their duety because they were stewardes chosen to gouerne the house of God which is the pillar and grounde of truth And well for the excellenter and the more honourable their estate is so muche the more bound are they to God not to followe his woorke slouthfully but diligently So muche the more is their vnfaithfulnesse to be detested as was sayd euen nowe which do scornefully abuse so great liberalitye and honour which God hath voutchsafed to bestowe vppon them But God planted a vineyeard when he being mindfull of his free adoption had separated againe the people deliuered out of Egypt as peculier vnto himselfe and had testified that he woulde be their God and father and had called them into the hope of eternall saluation For this is the planting whereof there is mention made in Isa. 60. 21. and in other places By the winepresse and tower are vnderstoode those meanes and helpes which were ioyned to the doctrine of the law for the nourishmēt of the faith of the people as the sacrifices and other ceremonies For God as a prouident and carefull housholder vsed all diligence for the fensing of his Church with all the helpes that might be 30. He set it out to husbandmen God might of himselfe haue preserued the estate of the Church in good order without the helpe of men but he taketh men for his ministers and vseth their hands for helpe So in times past he appoynted the Priests that they should be as dressers of the vineyeard But it is marueile why Christ should compare the Prophets to seruants which are sent at the ende of the vintage to aske for frute For we know that they also were vine dressers and had one charge in common with the priests committed vnto them I answeare it was not necessary for Christe to shewe what agreement or difference there was betweene these two orders The priestes were created at the first for this cause that they might throughly furnish the church with sound doctrine but when they either of slouthfulnesse or of ignorance neglected the worke committed vnto them the Prophetes were sent as an extraordinarye supplie which should purge the vine of hurtfull weedes shoulde cutte off superfluous loppe and should supply all thinges that were wanting throughe the negligence of the Priestes and yet further they shoulde sharpely reprooue the people restore religion decaied stirre vppe slouthfull mindes and bring them backe againe to the woorshippe of God and newnesse of life And what was this else but to aske for frute due vnto the Lorde of his vineyeard the which Christ doeth aptly and truely apply to the purpose Neither yet was the continual regiment of the Churche established in the Prophets but the priestes alwayes kept it in their handes euen as if a slouthfull husbandman forsaking husbandry shoulde yet vnder pretence of the possession keepe the place whereunto he was once appoynted 35. They beate one Marke and Luke doe somewhat differ in this place from Mathewe for when as he maketh mention of many seruauntes and when they were all euill and cruelly handled there was a greater number sent againe they onely sette euery manne in his seuerall order as if there were not two or three sent togither but one after another And though they all had one generall purpose namely that the Iewes woulde attempt the like against the Sonne of that which they had so often done against the Prophets yet Mathewe doeth declare the matter it selfe more plainely that is that God by sending many Prophets stroue with the malice of the priests VVhereby it appeareth howe outragious their madnesse was which could not be refourmed by any meanes 37. They will reuerence my sonne This thought doeth not properly belong to God For he knewe what shoulde come to passe neither was hee deceiued with the hope of any better successe but it is a common thing especially in parables to attribute humane affections to him Neither yet is this added without a cause for Christe would shew as in a glasse how desperate their wickednesse was whereof this was too euident a testimonye for them with a diuelishe madnesse to arise against the Sonne of God who came to bring them againe into their right minde As they hadde done before what lay in them to driue God out of his possession by the cruell slaughter of the Prophets so this was the greatest sinne of all to slaye the Sonne that they mighte raigne as in a house without an heire For this was the cause why the Priests did rage so against Christe least they shoulde lose their tyrannie as a pray For it is he whome God the father would haue raigne and to whome he hath giuen all authoritie The Euangelistes doe also somewhat vary in the ende For Mathewe sayeth that they began to make a confession against themselues wherein they condemned themselues Marke simply sayeth that Christe declared what punishment shoulde light vppon so wicked and vngodly seruantes Luke seemeth plainly to differ from them both saying that they wythstoode and were against the iudgement which Christ had pronounced But if we marke the meaning better there is no diuersity amongst them for it is not to be doubted but that they would agree vnto Christe that suche seruaunts hadde deserued that plague but when they sawe bothe the sinne and the iudgement laid vppon themselues they woulde shifte it off 42. Reade you neuer in the scriptures That must be remembred which we spake a little before when the priestes and Scribes had the people bound vnto them this principle was common amongest them that they onely were the lawfull arbiters and iudges of the redemption to come so that no man might be receiued for the Messias but he whom they by their liking and consent shoulde allowe of Therefore they affirme that Christ had spoken a thing impossible that they should slay the sonne and heyre of the Lord of the vineyeard But Christ confirmeth it by the testimonie of the scripture and he asketh the question very vehemently as if he had sayd You account it a great absurdity that it shoulde come to passe that the husbandmen to whome the vineyeard was lette shoulde so wickedly conspire against the sonne of God VVhat hathe the scripture foretolde that he shoulde be chearefully and ioyfully receiued and that the rulers themselues should not rather be against him The place also which he citeth is taken out of the Psalme 118. 22. from whence that happy ioyfull cry was fetched O Lorde saue nowe blessed be hee that commeth in the name of the Lorde And this was prophesied of the kingdom of the Messias as it doeth appeare there in that God created Dauid king wyth this condition that his throane should stand for euer euen so long as the Sunne and Moone should shine in heauen and being decaied it shuld by the grace of God be restored into the former estate Therefore whereas that Psalme containeth a description of the kingdome of Dauid it promiseth
of Sathan the glory of God be it neuer so manifest is hidden from them at the least theyr mindes are darkened that seeing they should not see But sith that was a general admonition it should profite vs at this day to let vs know that the sacrifice wherewith we are redeemed was of no lesse moment then if the Sunne had fallen from heauen or that the whole frame of the world had beene ouerthrowne for so we may be brought the more to abhorre our sinnes Further where some doe thinke that this darkening of the sunne was ouer al the quarters of the world I do not thinke it to be likely For though some one wryter or another haue so reprorted yet the hystorie of those times was more renoumed then that so notable a myracle could be concealed of many others who diligently searched and set downe things which were not so worthy of remembrance Further if that the darkenesse had beene generall ouer the whole me● might the more easily haue forgotten it because it might haue been supposed to be naturall But the woonder was the more straunge that the sunne shining other where Iudea should be ouerwhelmed wyth darkenesse 46. About the ninthe houre Iesus cried Though there appeared more then the force of a man in the crying of Christ yet it is certain that the vehemencie of griefe wrested it out of him And certainly this was the chiefe conflict sharper then all other tormēts because that in hys sorrowes he was not so comforted with the aide and fauour of his father that he thought himself in some sort forsaken For he not only offered his body for the price of our recōciliation with God but in soule he also bore the punishments due to vs and so he rightly became a man ful of sorrowes as Isai. 53. 3. speaketh And truely they are too foolish which passing by this part of the redemption doe onely rest vppon the outward punishmēt of the flesh For to the end that Christ might make satisfaction for vs it was behoueful for him to stand as guilty before the iudgemēt seat of God And there is nothing more horrible then to feele God a iudge whose wrath exceedeth all deaths Therefore when this kinde of temptation is laid vpon Christ as if God being his enemy he should nowe be giuen ouer to destruction he is taken with horror wherin al mortal mē had been swallowed vp a hundred times but he by the maruellous power of the spirite escaped with the victory And he maketh not this complaint dissemblingly or after the maner of a plaier that he was forsaken of his father And where many do pretend that he spake thus according to the opinion of the common people it is but a fonde cauill for the inwarde sorrowe of the minde compelled him forceably and earnestly to breake out into this cry And it was not onely a redemption to serue the eye which he wrought as I sayd euen now but as he had offred himself a pledge for vs his will was to beare in deede the iudgement of God in our place But it seemeth to be absurde that this desperate speach should passe from Christ. The answear is easie though the sence of the flesh beheld destruction yet his faith was fast setled in his heart wherein he behelde God present of whose absence he complaineth VVe sayde other where that the Godhead gaue place to the infirmity of the flesh so farre forth as was mete for our saluation to the end Christ might fulfil all the partes of a redeemer VVe haue also noted the difference betweene the sence of nature and the knowledge of faith wherefore there is no cause to hinder it but that Christ might in minde conceiue an alienation from God so farre as sence did see and withall by faith he held God mercifull vnto him The which doth euidently enough appeare by the two partes of his complaint for before he woulde vtter the temptation he first protesteth that he fleeth to God as to his God so with the shield of faith he valiantly repelled that assault of forsaking which assaulted hym on the other side To be short in this sharpe torment his faith remained safe so he complaining that he was forsaken yet trusted in the helpe of God at hand Further that this speache was woorthy especially to be noted it doth appeare by this that the holy Ghost to the end it might be imprinted in mans memory woulde haue it reported in the Syrian tounge for this is as much as if he shuld bring in Christ rehearsing the same words which he then vttered with his own mouth So much the more is theyr slouth thereby to be condemned as vile who make no more account of Christes so great sorrow dreadful feare then as if they passed lightly by a place But who soeuer considereth that Christe toke vppon him the person of a mediatour of this condition that he might beare our guiltinesse as well in soule as in body will not maruaile that he had to striue with the sorrowes of death as if hee shoulde be cast off from God in hys wrath into a labyrinth of euilles 47. This man calleth Elias They which do refer this to the soldiers who were rude ignorant of the Syrian tongue and not accustomed to the Iewish religion are in my iudgement deceiued for they thinke that the likenesse of the speaches deceiued them But I doe not thinke it any way probable that they slipped of ignorance but rather that it was determined of sette purpose to scorne at Christ and quarellingly to peruert his speach For sathan hath no apter a deuice for the hindrāce of the saluation of the godly then when he driueth them from calling vppon God Therefore so muche as lieth in him hee driueth his ministers to thys to quench our affectiō to praier So he driue the vngodly enemies of christ wickedly to turn his praier into laughter seeking by that shift to spoyle him of his chief weapons And certainly this is a very great temptation when we seme to be so far from preuailing that God rather should lay his name open to reproches then shew himself fauourable to our prayers Therefore this ironicall or doggish barking was as much as if they had denied Christ to haue any thing to do with God that calling vpon Elias he should repose himselfe in another refuge So we see him vexed on euery side that he being ouerwhelmed with desperation might cease from calling vpon God which was to renounce saluation But if at this day as wel the hired slaues of Antichrist as also the varlets which are at home with vs doe wickedly with their quarrelles depraue those things which we haue spoken wel let vs not maruel that the same befall to vs which befel to our head Yet thogh they should transfigure God into Eliah when they haue scorned vs at their pleasure at the length God wil heare our sighes and will shew himself partly a defender of his owne
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 i● 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 third●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 ●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 ●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.     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 me● 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
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 cōfirmation 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 wāt 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. Tea●●i●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
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 saluatiō 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 reco●●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 Euāgelist 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 notwithstāding 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 cōprehēdeth 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 thē 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 cānot be knowē 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
people 16 Make not my fathers house The other Euangelistes doe write that he spake more seuerely and sharply in the second casting out namely that they made his fathers house a denne of theeues And it was necessary for him thus to doe seeing his former reprehension was fruitlesse Nowe he warneth them plainely that they doe not prophane the temple of God by turning it vnto strange vses The Temple was called the house of God because that God would be called vpon there peculiarlie because he would shew his power there and finally because he had appointed it for spirituall and holy rites And Christe doth affirme that hee is the sonne of God that he may challenge to himselfe the title and authoritie to purge the temple Furthermore because Christe doeth in this place render a reason of his fact if we will gather any fruite out of the same it is meete that wee stande chiefly vppon this sentence Therefore why doth hee cast out the buyers and sellers out of the temple To the ende hee may restore God his worship which was corrupted through mans fault and folly vnto the integritie theerof and that he may by this meanes restore againe the holinesse of the temple VVee knowe that that temple was built to the ende it might bee a shadowe of those thinges the liuely shape wherof is extant in Christ. Therfore to the end it might remaine holy to God it was to bee applied only vnto spirituall vses For this cause he saith it was not lawfull to turne it into a market place For he setteth a maxima from Gods institution which we must alwayes holde and keepe Therefore with what shiftes soeuer Satan doeth delude vs whatsoeuer doeth digresse but a little from the commandement of God let vs knowe that it is wicked This was a fayre colour to disceaue withall that the worship of GOD was holpen and furthered when as the faithfull had such thinges readie at hande as they woulde offer but because God had ordeined his temple to other vses Christe doth not passe for these things which might haue bin obiected contrarie to the order which God had set down Our churches at this day are not like to that temple But that which is said of the olde temple agreeth well and properly to the congregation or church for it is the celestiall sanctuarie of God vpon earth VVherefore wee must alwayes haue the maiestie of God before our eyes which is residēt in the Church that it be not defiled with any pollutions And the sanctitie thereof shall then remaine if there shall be nothing committed in the same which is contrary to the worde of God 17 His disciples remembred Heere some men doe trouble themselues in vaine demaunding how his disciples remembred the scripture wherof they were as yet ignorant Neither must wee thinke that this place of scripture came into their mindes then but afterwarde when they were taught of God and did consider with themselues what this fact of Christe meant they founde this place of scripture through the direction of the holy Ghost And truly the cause of the works of god doth not by by appeare vnto vs but he doth afterward reueale vnto vs his purpose in tract of time And this is a most fit bridle to bridle our boldnes withall least wee murmur against God if at any time those thinges which he doth be not approued in our iudgement VVe are also taught that when God doth keepe vs as it were doubting wee must paciently wayte for the time of more perfect knowledge and restraine that too too great hastinesse which is naturall vnto vs. For God doth deferre the full manifestation of his workes to this ende that he may keepe vs within the boundes of modestie The meaning therefore of these words is this that the disciples did at length vnderstande that Christ was enforced with that zeale of the house of God wherwith he was inflamed to take away those profanations VVithout doubt Dauid meaneth by the temple of God by Synecdoche all the whole worship of God For the whole verse is thus The zeale of thine house hath euen eaten me vp and the rebukes of them that rebuked thee fel vpon mee VVhere the second member agreeth with the first yea it is nothing els saue a plain repitition The sum of them both is that Dauid was so careful to reuēge the glory of God that he did willingly offer his head vnto all rebukes which the reprobate did cast out against God y t he was enflamed with so great zeale that this one affection did swallowe vppe all other He doth testifie that he himself was endued with this feeling but it is not to bee doubted but that he did prefigure in his person those thinges which did properly agree vnto the Messias Therefore the Euangelist saith that this was one marke whereby Iesus was knowen of his disciples to be the reuenger and restorer of the kingdome of God And note that they followed the scriptures that they might thinke of Christ as became them Surely no man shall euer knowe what manner person Christe was or to what ende all thinges which he did or suffered doe serue vnlesse he be taught and guided by the scripture VVherefore as euerie one of vs shall desire to profite in the knowledge of Christe he shall haue neede to meditate diligently and continually vpon the scriptures Dauid maketh mention of the house of God not in vaine when he intreateth of the glory of God For although God be sufficient to himselfe and can be contended with himselfe alone yet wyll he haue his glory to bee set foorth in the Churche VVherein he sheweth a manifest token of his loue towarde vs in that he knitteth his glory togeather with our saluation with an vnsoluble knot Now it resteth that all men frame themselues to follow Christe seeyng that there is a generall doctrine set foorth vnto the whole body in the example of the head as Paule teacheth Rom. 15. 3. Let vs not suffer so much as in vs lyeth the holy temple of God by any meanes to be defiled yet in the mean while we must beware that no man do passe the boundes of his vocation VVe must all of vs be zealous as was the sonne of God but it is not by and by lawfull for euerie one of vs to take the whippe that wee may correct vices with our hand For wee haue not the same power neither is the same office enioyned vs. 18 Therefore the Iewes answered and said vnto him what signe doest thou shew vs because thou doest these things 19 Iesus answered and said vnto them destroy this temple and in three dayes I will rayse it vp 20 Therefore the Iewes saide this temple was built in sixe and fortie yeeres and wil● thou set it vp in three dayes 21 But he spake of the temple of his bodie 22 Therefore when hee rose againe from the dead his Disciples remembred that he had saide this vnto them and they beleeued
ouer that fruite which they themselues coulde not gather Not much vnlike vnto this is the comparison which Peter vseth in the first chapter of his first Epistle saue only that he exhorteth all the faithfull generally but Christe doth in this place speake vnto his disciples alone and in their person vnto the ministers of the woorde And in these wordes he commandeth them generally to helpe one another in such sort that there be amongst thē no wicked emulatiō that those who are first sent vnto y ● work must be so diligēt in the present tillage that they doe not disdaine the greater blessing of others who shall come after thē that they who are sent as it were to gather rype corne do so much more ioyfully applie their businesse For the comparison which is made here betweene the teachers of the lawe and the gospel may also be applyed vnto euery one of these emongest themselues 39 And many of the Samaritanes of that citie beleeued on him because of the wmans wordes which did testifie he hath told mee all thinges which I haue done 40 Therefore after that the Samaritanes were come vnto him they requested him to stay with them And he stayed two dayes 41 And many moe beleeued because of his wordes 42 And they said vnto the woman we do not any longer beleeue because of thy words for wee our selues haue heard and doe knowe that this man is indeed Christe the sauiour of the worlde 43 And after two dayes he went thence and went into Galilee 44 For Iesus himselfe did testifie that a Prophet hath no honour in his owne countrie 45 And when he came into Galilee the Galileans receiued him who saw all things whiche he did at Hierusalem vpon the feast day for they also came vnto the feast 39 They beleeued because of the womans wordes Heere the Euangelist declareth how forcible the womans wordes were amongest her citizens VVhereby it appeareth that they did not a little hope for and desire the comming of the Messias And this worde beleeued doth signifie in this place vnproperly that they were stirred vp with the womans woordes to acknowledge Christe to be a Prophet This is as it were the beginning of faith when as mens mindes are prepared to receiue doctrine Such an enterance vnto faith is in this place honourably called fayth that we may knowe howe greatly God esteemeth the reuerence of his worde seeing that hee vouchsafeth to giue so greate honour vnto their readinesse to bee taught who were not as yet througly taught And that faith doth shew it self in this that they are desirous to go forward for which cause they desire to haue Christe to stay with them 41 Many moe beleeued It appeareth by the successe that Christe did not shew himselfe to bee more easie to be intreated then became him for wee see how fruitfull these two dayes were which hee graunted to stay with them at their request By which example wee are taught that we must neuer loyter so often as wee may spread abroade the kingdome of God And if so be it we be afraid least that our facilitie be subiect to false tales or be oftentimes vnprofitable let vs aske of Christ the spirite of counsell to direct vs. The worde beleeued is put in in this place in another sense because it doth not only signifie that they were prepared vnto faith but also endowed with true faith 42 Because of thy saying Althoug I haue followed Erasmus his translation because the worde speech which the olde interpreter hath is barbarous yet are the readers to bee admonished that the worde lalia hath the same signification amongest the Grecians which loquentia hath amongest the Latinistes And the Samaritanes doe seeme to boast that they had now a surer stay then that which was in the womans tongue which is wont for the most part to bee vaine VVee beleeue Hee doeth better expresse what maner of faith theirs was namely conceiued of the very worde of God so that they may boast that they haue the son of God to be their master as he truly is he alone vpon whose authoritie they may safely rest He is not now present openly that he may speake vnto vs mouth to mouth yet by whomsoeuer wee chaunce to heare him our faith can leane vnto none but vnto him alone neither cōmeth y ● knowledge whereof mention is made from any other For the woorde that commeth from mortall mā may fill and satisfie the eares but it shall neuer establish the minde in the quiet hope of saluation so that he may worthily boast that he knoweth who hath heard Therfore this is the principall thing in faith that wee knowe that it is Christe who speaketh by his ministers secondly that wee giue him the honour due vnto him that is that we doubt not but stedfastly beleeue that he is faithfull and true so that trusting to so sure an authour we may safely leane vnto his doctrine But whereas they say that Iesus is the sauiour of the world Christ without doubt they had that by hearing VVherby we gather that the summe of the Gospel was deliuered more familiarly vnto them by Christ in two dayes then it was hitherto to Ierusalem And Christ did testifie that the saluation which he brought was cōmon to all the world to the end they might the better vnderstand that it did appertaine vnto thē also Neither did he cal them vnto the participation of the grace of saluation as lawfull heires but he taught that he came to admit strangers into god his family to bring peace vnto those that were a far of 44 For Iesus himself did testifie The show of contrarietie which appeareth here at the first blush hath brought foorth diuers expositions That is to farre fet which Augustine bringeth that Christ did want honour amongest his owne because he did more good in two dayes amongst the Samaritanes then in along time amongest the Galileans he gate more disciples in Samaria without myracles then a great number of myracles did gaine in Galilee That also of Chrysostome doeth not please mee that by the countrie of Christe is meante Capernaum because he was oftner there then els where Therfor I do rather agree with Cyrillus who saith that hee went into another patre of Galilee after he had left the Citie Nazareth For the other three Euangelists doe name it when as they make mention of this testimonie of Christe This truly may bee the meaning that seeing that the time of his full manifestation was not yet come he would lurk in his countrie as in a darke and obscure bie place Some doe also expound it that he stayed two dayes in Samaria because there was no cause why he shold make hast into that place where contempt did stay for him Some other do thinke that he went straightway into Samaria and that he returned thence againe immediatly But because Iohn maketh mention of no suche thing I dare not giue place to
can do vs no good with light punishments wherewith he being our most gentle father doth correct vs as tender daintie children he is compelled to put vppon him a new and as it were a strange person Therfore he taketh whips in hand to came our fiercenes withal as he denoūceth in the law Leui. 26. 14. 18. Deu. 28. 15. Psa. 32. 9. Yea such testimonies are vsual in the scriptures Therfore in y t we are often times punished with new miseries we may thanke our owne stubbornnesse for that For we are not like to vnbroken horses mules but we are more then vntamed beastes Therefore it is no maruell if God doe as it were breake vs in peeces with more cruel punishments as with hammers whom indifferent punishment cannot amend for it is meete that they be broken who will not bend To conclude this is the vse of punishments that we may be made to take better heed hereafter If we stubbornly resist the first or second stroke he will strike seuen fold harder if hauing shewed some token of repentance for a short time we do by and by returne vnto our nature he doth more sharply punish this our forgetfull lightnesse that is full of sluggishnesse But it is worthie to be noted in this man how mercifully and fauourably the Lord suffereth vs. For suppose he drew nigh vnto old age yet must he needes be taken with the disease in the first flower of his age and peraduenture he had been sicke from his childhood Now consider how greeuous the punishment and paine of so many yeeres was And certain it is that God cannot be accused of too great seueritie because he did punish a man that was halfe dead with so long sicknesse Therefore in that we are lightly punished let vs learne that that commeth to passe because the Lorde doth mittigate the greatest rigour of punishments for his infinite goodnesse sake Let vs also learn that there are no paines so fierce cruell but that the Lord can adde something thereunto so often as he thinketh it good And questionles miserable men doe oftentimes pull downe vppon themselues horrible wonderfull tormentes with their complaintes whilest that they say that their plagues cannot be augmented Are not these thinges hidden in my treasures saith the Lorde Deut. 32. 34. VVe must also note how small fruite the chasticements of God do bring foorth in vs. For if Christe his exhortation was not superfluous we may gather thence that this mans soule was not yet well purged from all vices And truly vices doe take deeper roote in vs then that they can be plucked vp in one or two dayes And the curing of the diseases of the soule is harder then that it is contented with the remedies of a small time 15 The man went He meant nothing lesse then to purchase enuy vnto Christ and also he looked for nothing lesse then that they would so rage against Christ. Therfore it was a godly affection whenas he would honor his phisition with due honor The Iewes do vomite out their poyson in this that they doe not only accuse Christ for breaking the Sabbaoth but doe also burst out into extreame crueltie 17 And Iesus answered them my father worketh vntill this time and I worke 18 For this cause therefore the Iewes sought the rather to kill him because he did not only breake the Sabboth but did also call God his father making himself equall with God 19 Therefore Iesus answered and said vnto them verily verily I say vnto you the son can doe nothing of himselfe saue that which he shall see the father do which things when he doth the sonne doth these in like sort 17 My father VVe must mark what manner of defence Christ vseth He doth not answere that the law concerning the keeping of the Sabboth was temporal and such as was now to be abrogated but doth rather say that he had not broken the Sabboth because this is a worke of God It was indeed a shadowish ceremonie whereof Christe made an end by his comming as Paule teacheth Col. 2. 16. 17. But the state of this present cause consisteth not in that For men are only commanded to rest from their owne workes therfore circumcision which is a work of God and not of men is not contrarie to the Sabboth Christ standeth vpon this point that the holy rest is not troubled with the woorkes of God which rest was commanded in the law of Moses And by this reason he doth not only excuse his own fact but his also that bare his bed for it was an appurtenance and as it were a part of the myracle because it was nothing els but an approuing of the same Secondly if thanksgiuing and the preaching abroade of the glory of God be to be reckoned among the workes of God it was no breaking of the Sabboth with foote and hande to set foorth the grace of God Yet Christ doth chiefly speake of himselfe with whom the Iewes were more offended In the meane while he doth testifie that the health which hee restored to the sicke man is a testimonie of his diuine power He affirmeth that he is the sonne of God and that the maner of working is common to him and his father I doe not nowe at large dispute what was the vse of the Sabboth for what causes it was commaunded As touching this present place the religion of the Sabboth is so farre from breaking and hindering the course of the workes of God that it doth rather graunt place to them alone For why doth the lawe commaunde men to rest from their owne workes saue only that they may applie all their senses being emptie and free to consider vpon the workes of God Therefore hee is a wicked ouerthrower of the lawe and also a false interpreter who doth not graunt vnto the workes of God a free kingdome in the Sabboth If any man doe obiect that the example of God is set before men that they may rest the seuenth day the answere is easie that men are not like vnto God in that point because hee kept holy day but because that ceasing from the troublesome actions of this world they doe aspire vnto the heauenly rest Therefore the Sabboth of God is no loytering but a sound perfection which bringeth with it the quiet estate of peace Neither is that any hinderance which Moses saide Gen. 2. 2. that God made an end of his workes For his meaning is that when God had finished the frame and worke of the worlde he did consecrate that day which men shoulde bestowe on the meditating vppon his workes In the meane while he ceaseth not by his power to vpholde the worlde which he hath made to gouerne it by his counsell to nourish● it with his goodnesse and to determine all thinges at his pleasure in heauen and earth Therefore the creation of the worlde was finished in sixe dayes but the gouernment of the same is perpetuall and GOD doth worke
bodie in the worlde must needes wander and vanish away so that he cannot goe forward vnto God A man doth then prepare himselfe vnto the obedience of the heauenly doctrine when he thinketh that he ought to seek this especially during his whole life that he approue him selfe vnto God But that peruers confidence wherby hypocrites do extoll thēselues before god seemeth to be a greater let then is worldly ambition and we knowe that the Scribes were sore sicke also of that disease VVe may easily answere for Christe his mening was to pluck from their faces the false visour of holines wherwith they deceiued the ignorant people Therefore he doth as it were with his finger poynt out the grosser vice whereby all men might perceiue that they were nothing lesse then that which they woulde bee accounted to be Againe although hypocrisie do boast it self against God yet is it alwayes ambitious in the worlde and before men Yea this is the only vanitie which puffeth vs vp euen wicked confidence whylest that wee stande rather to our owne and the iudgement of other men then of God For he that doth truly set God before him as a iudge hee must needes fall downe flat being discouraged and throwen downe Therfore he that will seeke glory of God alone must needes being confounded with the shame of himselfe flie vnto his free mercie And truly those that haue respect vnto God doe see themselues to be condemned and lost and that there remaineth nothing whereof they may boast besides the grace of Christ such desire of glory shall alwayes be ioyned with humilitie And as touching this present place Christe giueth vs to vnderstand that men are no otherwise prepared to receiue the doctrine of the Gospel saue only when as they turne all their senses hauing drawen them from the world vnto God alone and doe earnestly consider that they haue to deale with him that forgetting the delights wherewith they are wont to deceiue themselues they may discend into their owne consciences VVherefore it is no maruell if the Gospel doe finde at this day but a few that are easie to be taught seeing ambition carryeth all men hyther and thyther It is no maruell also if many doe fall away from the profession of the gospel for being carryed away with their owne vanitie they doe flie away VVherefore wee ought the more earnestly to seeke this one thing that being contemptible and as it were castawayes in the sight of the worlde and beeyng cast downe in our selues wee may be reckoned amongest the children of God 45 Thinke not VVe must take this order with the obstinate and stubborne when we see that they profite nothing by doctrine and friendlye admonitions to that we cite them to appeare before Gods iudgement seate There are but a few that mocke God openly but very manie doe carelesly mocke him with vaine flatterings whom they are set against as enemies feignyng that he is mercifull vnto them So at this day our Gyants who doe wickedly treade vnderfoote all the whole doctrine of Christ doe yet notwithstanding waxe as proude as if they were Gods deare friendes For who can persuade the Papists that Christianitie is any where els saue only amongest them Such were the Scribes with whom Christ disputeth in this place VVhereas they were great contemners of the lawe yet did they boast much of Moses so that they were not afraide to set him against Christ as a buckler If he had threatned that he himselfe would be vnto them an heauie and vntoilerable aduersarie he knew that all this would haue been contemned therefore he denounceth that there is an accusation prepared for them by Moses They are deceiued who thinke that there is a difference set downe in this place betweene the office of Christ and of Moses because it is the office of the law to accuse the infidels For Christ doth not respect that but only that he might take from the hypocrites all confidence who did falsly boast of the reuerence of Moses Like as if at this day any man should obiect vnto the Papistes that the holy teachers of the Church haue no more deadly enemies then they whose title they do wickedly corrupt Furthermore let vs learne hereby that we must not boast of the scriptures in vaine because vnlesse we worship the sonne of God with y e true obedience of faith they shall rise to accuse vs at the last day whome God raysed vp to be witnesses there VVhenas he saith that they hope in Moses he doth not accuse thē of superstition as if they did ascribe the cause of their saluation vnto Moses but his meaning is that they did wickedly leane vnto Moses his aid as if they could haue him to be a patrone of their wicked stubbornnesse 46 For if ye did beleeue He sheweth why Moses shal be their accuser to wit because they refuse his doctrine And we know that there can no greater iniurie be done to the seruants of God then when as their doctrine is despised or slandered Secondly those whom the Lord hath made ministers of his word they must also be defenders of it Therfore he gaue vnto all his prophets a double person that they should teach y e godly vnto saluation that they should at length thrust thrugh the reprobate with their testimonie VVheras Christ saith that Moses writ of him it needeth no long proofe amongst those who know that Christe is the end of the law and the soule therof But if any man being not contented therwith doth desire to see the places I counsel him first that he reade diligently the Epistle to the Hebrewes wherwith also Stephen his sermon agreeth in the 7● chap. of the Acts. Secondly that he marke when Paule applieth testimonies vnto his purpose I cōfesse in deed that ther are few places wherin Moses doth openly preach Christ but to what end serued the Tabernacle sacrifices all ceremonies saue only that they might be figures formed according to that first example which was shewed him in the mount Therefore without Christ all Moses his ministerie is in vain Againe we see how he doth continually call backe the people vnto the couenant of the fathers which was established in Christ in somuch y t he maketh Christ y e principall point ground worke of the couenant Neither was this vnknowen to the holy fathers who had alwaies respect vnto the mediator A longer treatise would not agree with the breuitie which I desire 47 For if you beleeue not his words Christ seemeth in this place to make himselfe to be of lesse credite then Moses but we knowe that heauen and earth was shaken with the voyce of the gospel But Christ frameth his speech vnto those vnto whom he speaketh For without all doubt the authoritie of the lawe was holy amongest the Iewes so that it coulde not bee but that Christ was inferiour vnto Moses Hereunto appertaineth the opposition of writinges and wordes For he doth therby exaggerate their
infidelitie that the truth of God being as it were written in tables is yet of no credite amongest them Chap. 6 1 AFterwarde went Iesus ouer the Sea of Galilee which is called Tyberias 2 And there followed him a great multitude because they sawe his myracles which hee did vpon those that were diseased 3 And Iesus went vp into the mountaine and sate their with his disciples 4 And Easter a feast day of the Iewes was neere 5 Therefore when Iesus had lift vp his eyes and sawe that a great multitude came vnto him hee saieth vnto Phillip VVhence shall wee buse bread that these may eate 6 Furthermore hee saide this trying him for hee himselfe knewe what hee would doe 7 Phillip answered him two hundred pennie woorth of bread are not sufficient for them that euerie one of them may take a little 8 One of his disciples said vnto him Andrew Simon Peters brother 9 Heere is a lad that hath fiue barly loues a●d two little fishes but what are these amongest so many 10 And Iesus said Make the men sit downe And there was much grasse in that place Therefore the men sate down in number about fiue thousand 11 And Iesus tooke the loaues and hauing giuen thankes hee gaue to the disciples and the disciples to them that were set down and in like sort of the fishes so much as they would 12 And after they were satisfied he said vnto his disciples Gather the fragments which remaine that nothing bee lost 13 Therefore they gathered them togeather and they filled twelue baskets with the fragments which remained of the fiue barly loaues to those that had eaten 1 Afterward went Iesus VVheras Iohn is wont to gather the wordes and deedes of Christe which the other three had passed ouer in this place he repeateth an historie of a myracle which they had set downe contrary to his custome but he doth this for a certaine purpose that he may thence passe ouer vnto Christe his sermon which hee made the day following in Capernaum because they were matters which were ioyned together VVherefore although the other haue this narration aswel as he yet hath it this peculiar thing that it tendeth to another end as we shall see Some say that this was done anone after the death of Iohn Baptist by which circumstance of time they note the cause of the departure of Christe For so soone as tyrants haue their handes once imbrewed with blood they waxe more cruell euen as the distemperature of drinking doth make drunkē men more thristie Therfore Christ his meaning was to pacifie the furie of Herod with his absence Hee taketh the sea of Galilee for the lake Genesara VVhen he saith that it was called Tyberias he doth better expresse the place whyther Christe went Neither was all the lake thus called but only a part thereof which was neere to the banke whereon Tyberias stood 2 There followed him a great multitude because Hereupon followed such desire to follow Christe that so soone as they had seene his power in myracles they were persuaded that he was some great Prophet and sent of God And here the Euangelist passeth ouer that whiche the other three recite that a part of the day was spent in teaching and healing the sicke and that when it was now almost Sunne set he was requested by his disciples that he would send the people away For it was sufficient for him to gather the summe briefly that vpon this occasion he might leade and bring vs vnto the rest of the text which shall follow afterwarde And here we see first of al how desirous the people was to heare Christ that hauing all of them forgotten themselues they doe quietly waite for the night in a desert place VVherfore our dulnes or rather sluggishnes is so much the more vnexcuseable seeing that we are so far frō preferring the heauenly doctrine of Christ before the care of hunger that euery little let doth call vs away from meditating vpon eternall life Yea it falleth out very seldome that Christe findeth vs free from the hinderaunces of the world VVe are all of vs so far from following him into a desart mountaine that there is scarse one amongst ten y t can afoord to receiue him at home amidst all commodities And although this bee a common disease throughout all the world yet is it certaine that no man is apt for the kingdome of God but he that can learne to desire the foode of the soule more earnestly hauing shaken off suche daintines then that his belly shal be any let vnto him And because the flesh doth alwayes pricke vs forward to seeke the commodities thereof wee must also note this againe that Christ doth willingly take care for those who neglect themselues Neither doth he wait and stay vntill such time as being hungrie they crie that they perish through pouertie and that they haue no meat but he prepareth meate for them before he is requested Some man will say that this is no continual thing because we do oftentimes see that the godly whilest that they are vtterly addicted vnto the kindome of God do yet hunger and almost pine away through hunger I answer that although Christ will proue our faith pacience by this meanes yet doth he behold from heauen our pouertie and is carefull to help the same so far foorth as is expedient for vs and in that he helpeth not the same by by I answere that he doth that for good cause though the same bee hidden from vs. 3 He went vp into a mountaine VVithout doubt Christ sought som secrete and by place vntill the feast day of Easter therfore is it said that he sate downe in the mountaine with the disciples Hee tooke such counsell according to man but in the meane season the counsel of God was otherwise which he did willingly obey Although therfore he did eschew the sight of men yet doth he suffer himselfe to be brought foorth as it were into a most famous theater by the hand of God For there was greater resort in the desart mountaine then in some populous citie his fame also became greater by reason of the myracle then if hee had stand in the midst of the market of Tyberias wherfore we are taught by this exāple so to take counsel concerning things present that if so be it they fall out otherwise then we thought we be not sory that God is aboue vs who can order all things by his will 5 He saith vnto Phillip The rest say that that which wee doe in this place reade to haue been spoken to Phillip alone was spoken to them all but in that there is no absurditie For it is likely that Phillip spake as all of them thought therfore Christ answereth him peculiarly Like as immediately after he bringeth in Andrewe speaking whereas the other doe assigne the speech vnto them all together He tryeth the disciples in the person of Phillip whether they did looke for such a
that which was harde to beleeue that the soules are no otherwise fed with his flesh and blood then the bodie is susteined with meate and drinke Therefore as he did of late testifie vnto all men that there remaineth nothing but death for those who seeke life any where els saue only in his flesh so hee doth now encourage the godly vnto good hope whilest that he promiseth life vnto them in the same fleshe Note that he dothe so often adioyne the resurrection vnto eternall life because our saluation shall lye hid vntill that day Therefore no man can feele what we haue of Christe saue he who hauing ouercome y e world doth set the last resurrection before his eyes It appeareth plainely by these wordes that all this place is vntruly expounded of the supper for if it were true that all those who thrust in vnto the holy Table of the Lord are made partakers of his flesh and blood all men should find life in lyke sort And truly it had byn a foolish and vnseasonable thing to reason then concerning the supper which he had not yet instituted therefore it is certain that he doth intreate of the continuall eating of faith And yet notwithstanding I do also confesse that ther is nothing said in this place which is not figured in the supper and is indeed perfourmed vnto the faithfull So that Christ would haue the holy supper to bee as it were a seale of this sermō And this is the reason why Iohn maketh no mention of the supper Therefore Augustine followeth the naturall order whilest that in expounding this chapter he doth not touch the supper vntil he come vnto the end And then he teacheth that this mysterie is represented in the sacrament so often as the Churches doe celebrate the holy supper in some places euery day in some places only on the Sabboth dayes 55 My flesh is meate indeede He confirmeth the same thing with other wordes that as the body pyneth away with hunger so shall the soule perish with hūger vnlesse it be refreshed with the heauenly bread For whē he affirmeth that his flesh is meate indeede he giueth vs to vnderstande that the soules are hungrie if they want this meate Therefore thou shalt then finde life in Christ if thou shalt seeke the matter of life in his flesh So that we must boast with Paule that there is nothing excellent with vs saue Christe crucified because so soone as we are once departed from the sacrifice of his death we can see nothing but death Neither doth he bring vs any other way vnto the feeling of his diuine power saue onely by his death and resurrection Therefore embrace Christ the seruaunt of the father that he may shew himselfe vnto thee the prince of life For in that he made himselfe poore by this meanes are we inriched with all aboundance of good thinges his humbling and descending into hell hath lifted vs vp into heauē by taking vpō him the curse of the crosse he hath erected a noble ensigne of righteousnesse Therefore they are peruers interpreters who leade away the soules from the flesh of Christe But why doth Christe make mention apart of his blood which is conteined vnder the fleshe I answer that hee had respect vnto our ignoraunce For when he maketh mention of meate and drinke seuerally he telleth vs that the life which he giueth is in all respectes perfect least we should feigne vnto our selues halfe a life or an vnperfect life as if hee should say that we shal want no part of life if so be it we do eate his flesh drink his blood So also in y ● supper which agreeth with this doctrin being not contented with the signe of the bread he addeth also the Cuppe that hauing a double token of life in him we may learne to be content with him alone For doubtlesse no man shall finde a part of life in Christ saue only hee who shal bee perswaded that hee is vnto him whole and perfect life 56 Hee that eateth my flesh Another confirmation For seeing that he alone hath life in himselfe he prescribeth the meanes to inioy it that we do eate his flesh as if he should say that there is no other meanes wherby he is made ours saue only when our faith is directed vnto his flesh For he shall neuer come vnto Christ as he is God who neglecteth him as hee is man VVherefore if thou wilt haue any thing to doe with Christ thou must aboue all things beware that thou loath not his flesh VVhen as he saith that he abideth in vs it is as much as if he should say that this is the only bond of vnitie and that by this meanes he groweth to be one with vs when our faith leaneth vnto his death Furthermore we may againe gather hence that he maketh not mention of the outwarde signe which many of the infidels do receiue yet do they continue aliants frō Christ. Furthermore out of this place is refuted that doting that Iudas did no lesse receiue the body of Christ then the rest whilest that Christ reached the bread vnto them all For as this doctrine is foolishly restrained vnto the externall signe so we must hold that which I said before that the doctrine which is here set downe is there sealed But it is certaine that Iudas was neuer a member of Christ secondly it is more then absurde to imagine the flesh of Christ to be dead and without aspirite last of all they are to be laughed at who doe dreame of any eating of Christ his flesh without faith seeing y ● faith only that I may so say is both the mouth and stomacke of the soule 57 At the liuing father hath sent me Christ hath hytheto taught how we must be made partakers of life now he passeth ouer vnto the principall cause because the first beginning of life is in the father And he preuenteth an obiection because he might seeme to take from GOD that which appertaineth vnto him when as he made himselfe the cause of life Therfore he maketh himselfe the authour of life in such sort that he graunteth that this is giuen him by another which he ministreth vnto others Let vs also note that this sentence is applied vnto their capacitie vnto whom Christ spake for he doth only compare himselfe vnto the father in respect of his fleshe For although the father is the beginning of life notwithstanding the eternall worde he also is properly life But Christ entreateth not in this place of his eternall diuinitie because he setteth himselfe before vs as he reuealed himselfe vnto the world being clothed with our flesh Therefore in that he saith that he liueth for the father it doth not agree with the bare diuinitie neither yet doth it appertain simplie of it selfe vnto the humane nature but it is a title of the sonne of God reuealed in the flesh Secondly we know that Christe doth commonly ascribe vnto the father what diuine thing
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 Diu●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 perturbatiō 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 thēselues frō keeping cōpany with Christ. Yet doth he cōdemne thē 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 thē that they do not adioyn thēselues 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 mēbers 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
despice him therefore For such is the vnthankfulnes of men that they doe alwaies willingly find matter to erre in esteeming the workes of God If God doe worke by ordinarie meanes and by a common way as they say these meanes which appeare vnto the eyes doe hinder vs like vailes from seeing the hand of God therefore we acknowledge nothing then but that which is humaine But and if the vnwonted power of God doe appeare aboue both the order of nature and the meanes which are commonly knowen we are astonied that passeth away as a dreame which should haue moued al our senses throughly For which is our pride wee make no account of that the reason whereof doth not appeare This was a merueilous token of the grace and power of God that Christ being taught of no master did yet notwithstanding excell in the excellent knowledge of the scripture yea he that was neuer a scholler was a most excellent teacher master And for this cause do the Iewes despice the grace of god because it doth exceede their capacitie Therefore being admonished with this example let vs learne to vse greater reuerence in weighing the workes of God then we are wont 15 My doctrine is not mine Christ telleth the Iewes that that whiche was vnto them an offence is rather a ladder which ought to carry them vp to behold the glory of God as if he shold say VVhen as you see a teacher that is not trayned vp in the schoole of men confesse that hee is taught of God For the heauenly father would therfore rather haue his sonne to come out of a carpenters shop then out of the schooles of the Scribes to the ende the beginning of the Gospell might be more famous least any man shoulde thinke that it was forged vppon earth or least any man shoulde feigne that man is the authour thereof So likewise Christe did choose to himselfe ignorant men and idiots to be his Apostles and he suffered them to continue in grosse ignorance three yeeres that being taught in one moment he might bring them foorth as newe men and consequently as angels which came downe from heauen In the mean season Christ sheweth from whence we must set the authority of the spirituall doctrine namely frō god alone And wheras he denieth y t the doctrin which is his fathers is his he hath respect vnto the capacitye of the auditorie therein who had no higher opinion of him but that he was a man Therefore by a concession or graunting he suffereth himselfe to be thought so to differ from the father that notwithstanding he speaketh nothing but that which he commaunded The summe is that that which he teacheth in his fathers name is not mans neither did it proceed from man that it may be freely contemned VVee see with what argumeent he winneth authoritie to his doctrine namely by referring it vnto god the author therof VVe see also by what right reason hee desireth to bee heard namely because hee is sent of his father to be a teacher Therefore it is meete that hee haue both these whosoeuer doeth take vppon him the office of teaching and will be beleeued 17 If any man will A preuention which cutteth of contrary obiections For seeing that he had there many aduersaries euerie man might easily murmur against him why doest thou tell vs of the name of God from whom we doe not acknowledge that thou camest VVhy doest thou enforce vpon vs that principle which we do not graunt vnto thee that thou teachest nothing but that which he commaundeth thee Therefore Christ gathereth here that right iudgement doeth flowe from the feare of God and reuerence therefore if they had their mindes framed vnto the feare of God they should easily know whether that be true or no which he preacheth VVherby he toucheth them also by the way For how commeth it to passe that they cannot discerne saue only because the chiefe point of vnderstanding faileth them namely godlinesse and the desire to obey God This sentence is chiefly to be noted Satan lyeth in wayte for vs continually and he setteth snares on euery side that hee may take vs by his subtiltie In this place Christ armeth vs very well to take heed that we may neuer be subiect to his seducings namely if we be readie to obey God he will not faile vs but will lighten vs with the light of his spirite that we may be able to discerne between truth and lying Therefore there is nothing which hindereth vs from iudging aright saue only because we are vnapt to be taught and stubborne and we are iustly punished for our hypocrisie so often as Satan doth delude vs. So Moses telleth vs that when as false Prophetes arise we are tempted prooued of the Lord because they shall neuer be deceiued that shal be of a right heart Heereby it appeareth how wickedly and foolishly many men doe keepe back themselues from all studie desire to learne with this feare whilest that they are afraid least they should erre as if it were spoken in vaine knock and it shall bee opened vnto you But let vs rather not doubt but bee fully perswaded that the spirite of discretion is giuen vs to be our continuall guide if we be wholy giuen to serue and obey God If other men be desposed to erre they shall at length perceiue how vaine the cloakes and colours of their ignorance are And truly whosoeuer doe doubt at this day and had rather nourish their doubting then either by reading or hearing earnestly to enquire where the truth of God is we see that these men doe carelesly contemne God in generall principles One man will say that he prayeth for the dead because distrusting his owne wit he dare not condemne that which wicked mē did inuent concerning Purgatorie In the meane season he will graunt himselfe libertie to play the whoremonger Another man will say that hee hath not wit enough to distinguish betweene the pure doctrine of Christe and the corrupt inuentions of men in the meane while hee will haue enough to steale and forsweare Finally all these men who will holde nothing who pretende the vayle of doubting in matters which at this day are called in question do bewray their manifest contempt of God in matters which are nothing darke Therfore there is no cause why wee shoulde marueile that the doctrine of the Gospel is at this day receiued of very fewe seeing that the feare of God is so rare in the worlde And in these words of Christ 〈◊〉 contained a true definition of godlinesse namely when as we are readie to follow the will of God with all our heart which no man can do vnlesse he do abandon himselfe in his owne conceit Or I speake of my selfe VVe must note how Christ woulde haue vs to iudge of euerie doctrine For he will haue vs to receiue that without doubting which is of God and doth freely permit vs to refuse y t which is
man onely of a corporall disease the comparison should haue been nothing worth for circumcision which appertaineth to the health of the soule should be more excellent Therefore Christ ioyneth the spirituall fruit of the myracle with the external benefit done to the bodie and therfore doth worthilie prefer the perfect health of the man before circumcision There may be also another reason of the comparison namely that the Sacraments haue not alwayes their force and effect present but Christ himself wrought effectually in curing the man that was sick of the palsey But I doe rather imbrace that former exposition that the Iewes do maliciously reprochfully find fault with that work wherein the grace of God doth more plainly appeare then in circumcision which they do so much honor that they do think that the Sabboth is not broken by it The marueiling wherof he speaketh doth signifie that murmuring which arose about the fact of Christ because they thought that he durst do more then was lawfull 22 Therefore Moses gaue you circumcision The illatiue worde seemeth not to agree therfore some do take dia tout● for dia t● but the Greeke construction is repugnant to their opinion Therfore I do expound it more simplie that circumcision was so commaunded that the vse of that signe was necessary euen vpon the Sabboths as if he should say that it was sufficiently shewed vnto them therby that the worship of the Sabboth is not violated by the works of God that Christ may applie the example of circumcision vnto the present cause yet notwithstanding he vseth a correction by and by when as he saith that Moses was not the first minister of circumcision But this was sufficient for him that Moses who was so straight an exactor of the Sabboth did notwithstanding cōmaund that infants should be circumcised the eight day although it fell vpon the Sabboth day 24 Iudge not After that he had ended his defence he vseth also an expostulation because being carried away w t wicked affections they iudge not according to the thing and the cause Circumcision was reuerenced amongest them for good causes when as it was done vpon the Sabboth day They knew that the law was not broken because the workes of god doe agree well together why do they not thinke the same of the worke of Christe saue only because a preiudice conceiued of the person of Christ doth possesse their mindes Therefore there shall no iudgement be right saue that which shall bee giuen according to the truth of the matter For so soone as the persons come abroade they turne the eyes and senses of all men vnto them so that the truth doth vanishe away by and by As this admonition ought to be of force in all causes and matters so is it more then necessarie when as we haue the heauenly doctrine in hand For ther is nothing which happeneth soner then that wee be estraunged from the same with the hatred and contempt of men 25 Therefore some of the men of Ierusalem saide Is not this he whome they seeke to kill 26 And beholde he speaketh openly and they say nothing to him whether or no doe the rulers know indeed that this is Christ indeed 27 But we know whence this man is but when Christ shall come no man shall know whence hee is 28 Therfore Iesus cryed in the Temple teaching and saying you both know mee and yee know whence I am and I came not of my selfe but he speaketh the truth that sent me whome you know not 29 But I know him because I am of him and he hath sent mee 30 Therfore they sought to take him no man laid hand on him because his hower was not yet come 25 Certaine of the men of Ierusalem Namely such as knew of the lying in wayt of the rulers and which knewe how greatly Christ was hated For the common people as wee saw a little before counted this as a dreame or doting Therfore those who knewe with what outragious hatred the chiefe rulers of their nation were incensed against Christ do not marueile in vaine that Christe was not only openly conuersaunt in the temple they being quiet but that he did also prech freely but they offend in that that in a myracle altogether diuine they do not consider the prouidence of God So carnall men so often as they see any straunge worke of God they marueile indeed but in the meane season there commeth no consideration of Gods power into their minde But it is our dutie more wisely to weigh the workes of God especially seeing that the wicked when as they haue assayed all things doe not so hinder the course of the gospel as they would desire we may surely think that their endeuours are void because God is able to throw them down with his hand being set against them 27 But we know whence this man is Heere we doe see not only howe great the blindnesse of men is when they are to iudge of diuine matters but that this vice is almost ingendred in them that they haue witte enough to lay stumbling blockes before themselues that they may not come vnto the knowledge of the truth There doe oftentimes fall out offences through the subtiltie of Satan which may driue away moste men from Christ but and if the way were plaine and equall euery man would feigne vnto himselfe an offence So long as the rulers knew not Christ this multitude would haue beene letted with their vnbeliefe alone now whenas that impediment is remoued they inuent a new cause least they should come vnto Christ. Yea whereas it was meet that they should be moued with the example of the rulers they are so farre from following that which is right that they do willingly stumble at the first step Euen so men that haue begun well are wont to faile by by in such sort vnles the Lord do direct their goings euē vnto the end Furthermore the argument wherwith they hinder themselues is this The Prophets haue testified that the beginning of Christ shal be vnknowē but we know from whence this man came therefore he is not to bee taken for Christ. Hereby are we taught what a dāgerous thing it is to teare in peeces the scriptures and so consequently Christ himselfe that he may be iudged only by the halfe of himselfe God promised a deliuerer of the seed of Dauid but he challengeth this office euery where vnto himselfe as proper to himselfe Therefore it was requisite that God should be reuealed in the flesh that hee might be the Redeemer of his Church So Micheas assigneth the place where Christ should be borne Out of thee Bethleehem shall arise a captaine that he may gouerne my people But immediately after he speaketh of an higher going out and therefore hidden and secrete These miserable men whilest that they respect nothing in Christ saue that which is subiect to contempt they doe rashlye gather that he is not he that was promised Therefore let
thēselues the grace of Christ whosoeuer being puffed vp with a vaine confidence doe flatter themselues in their own estate This pride goeth through the whole worlde almost so that there is scarce one amongest an hundred that doth perceiue that he hath need of the grace of God 34 He that doth sin c. An argument drawen from contraries They made their boast that they were free he proueth that they are the seruants of sinne because being subiect to the desires of the flesh they sinne continually And it is a maruell y t mē are not conuinced with their own experience that hauing laid away pride they may learne to humble them selues This thing is at this day too common that the more a mans vices are so much the more fiercely doth he with loftie words extol free wil. And Christ as it seemeth affirmeth no other thing in this place saue that which in times past was tossed amongst the philosophers that those who are addicted vnto their lustes are in the worst bondage But there is a deeper and more hidden sense For he doth not only dispute what euill men doe bring vppon themselues but what maner estate the estate of mans nature is The philosophers thought that euerie man is made a bondslaue at his own pleasure doth returne vnto libertie againe But Christ proueth aduoucheth in this place that al those are subiect to bōdage whō he doth not set free so consequently that they are seruantes by beginning who draw the infection of sin frō corrupt nature we must note the comparison of grace nature whereupon Christ standeth in this place whereby it shall easily appeare that men are spoyled of libertie vnlesse they recouer the same by some other meanes This bondage is so voluntarie that those which offend necessarily are not compelled to sin 35 And the seruant c. He addeth a similitude takē from the lawes the politik law as a seruant although he rule for a time yet is he not the heire of the house whereupon he concludeth that there is no perfect continuall libertie saue that which is obtained through the sonne By this meanes he doth accuse the Iewes of vanitie because they make boast of the shadow insteed of the thing For in that they were the carnal progenie of Abrahā they were nothing els but a shadow they had a place in y e church of God but such an one as Ismael did vsurp vnto himselfe for a short space the seruant triumphing against the free brother The sum is whosoeuer do boast that they are the childrē of Abrahā they haue nothing but a false vanishing show 36 Therfore if the son shal make you free In these words he giueth vs to vnderstād y t the right of liberty appertaineth vnto him alone that al other forasmuch as they are born seruants are set free only through his grace For he doth impart that vnto vs by adoptiō which is proper to himself by nature whilest that we are engrafted into his bodie by faith are made his mēbers So that we must remēber that which I said before that he setteth vs free by the gospel Therefore our liberty is the benefit of Christ but we obtain the same by faith whiche doth also cause Christ to regenerate vs by his spirit VVhēas he saith that they are free indeed there is great force in y ● aduerb indeed for we must vnderstād the contrary which is the false perswasiō wherwith the Iewes did swell like as euen now a great part of the world imagineth to themselues a kingdom in most miserable subiectiō 37 I know that you are the seed of Abraham I take this to be spoken by a kind of concession Notwithstāding in y e mean season he derideth their foolishnes because they boast of a friuolous title as if he should say admit I graunt you that wherein you do so much flatter your selues Yet what doth it profit those to bee called y e seed of Abrahā who rage against god his ministers who being moued with an vngodly wicked hatred of the truth are carried headlong to shed innocēt blood wherupō it foloweth that they are nothing lesse thē that which they wil be called because they are in no point like vnto Abrahā You seeke to kyll me VVhen he saith y t they seek to put him to death because his word hath no place in thē his meaning is that they are not simply māslears but that they are enforced vnto suche madnes with the hatred of god his truth which is far more cruel For the iniurie doth not thē keep it self within the cōpasse of mē but it doth also dishonour God Hee saith that they cānot receiue his word because their minds are ful fraught with malice so that they cā admit no sound thing 38 That which I haue seen with my father He had oftentimes alreadie made mētiō of his father Now he gathereth by an argument drawen frō contraries that they are both the enemies of God children of the Diuell that resist his doctrine I do only saith he speake that which I haue heard of my father therfore how commeth it to passe that the word of GOD doth so nettle you saue only bicause you haue the father set against you He saith that he speaketh and they doe because he did take vppon him the office of a teacher they did furiously endeuour to extinguish his doctrine Neuerthelesse he setteth his Gospel fre from contempt because it is no maruell if the children of the Diuell doe resist it Some doe translate it doe yee as if Christ did say goe too shew your selues to be the children of the Diuell in resisting me For I do only speake according to the prescript of God 39 They aunswered and saide vnto him Abraham is our father Iesus saieth vnto them If you were the children of Abraham yee woulde doe the workes of Abraham 40 And now yee seeke to kill me a man that haue spoken the truth vnto you which I haue heard of God Abraham did not this 41 You doe the workes of your father Therfore they said vnto him we are not begotten of fornication we haue one father which is God 42 Iesus said vnto them If GOD were your father you woulde loue mee for I came out from God and came neither came I of my selfe but hee sent me 39 Our father Abraham This chiding doeth plainely declare howe proudly and cruelly they despised all Christ his chidinges They challendge this to themselues continually that they are the children of Abraham and not only in that sense because they had Abraham his progenie for their progenitours but because they are an holy kinred gods inheritance the childrē of god Notwithstāding they leane only vnto the confidence of the flesh But the fleshly stocke is nothing els but a meere visure without faith Now we vnderstande what did so blinde them that they tossed Christ to and fro being euen armed with a
of rash zeale is For they haue no eares to know the matter but they haue handes readie to commit slaughter But I doe not doubt but that Christ deliuered himselfe by his secrete power but yet vnder the showe of humilitie For he would not plainely shew foorth his diuinitie but woulde leaue somewhat for humane infirmitie VVhereas some bookes haue that he passed so through the midst of them Erasmus coniectureth not vnaduisedly that this was taken out of the 4. Chapter of Luke And this also is worth the noting that the wicked Priestes and Scribes hauing driuen away Christ in whom dwelleth all the fulnesse of the Godhead doe keepe possession of the externall temple But they are sore deceiued when as they thinke that they haue a temple which is voide of God So at this day the Pope and his adherents seeing that hauing driuen away Christ they haue polluted the church they boast foolishly of the false visure of the Church Chap. 9 1 ANd as Iesus passed by he saw a man that was blinde from his birth 2 And his Disciples asked him saying Master who sinned this man or his parents that he was borne blinde 3 Iesus answered neither did this man sin nor his parents but that the workes of god may be made manifest in him 4 I must worke the workes of him that sent me while it is day the night commeth when no man can worke 5 As long as I shall be in the worlde I am the light of the worlde 1 Hee saw a man that was blinde In this Chapter the Euangelist describeth the giuing of sight to a blinde man mixing therewithall a doctrine which setteth foorth the fruite of the myracle From his birth This circumstance amplifieth the power of Christe For the blindnes could not be cured with mans remedies which he had suffered tyll hee came to mans state hauing brought the same from his mothers wombe And hereupō was offered vnto his Disciples an occasion to mooue a questiō whose sinne was punished with this blindnesse First of all seeing the scripture doth testifie that all afflictions whereunto mankinde is subiect doe proceede from sinne so often as we see any man in miserie it cannot be but that this cogitation must needes come into our minde that the discommodities wherewith he is oppressed are punishments laid vpon him by the hand of God But here we are wont to erre three maner of wayes for seeing that euerie man is a most sharpe iudge against other men there are but a few that can vse the like seueritie as it is meet against themselues If my brother be in aduersitie I doe by and by acknowledge Gods iudgement if God doe more sharplye chasten mee I winke at mine owne sins But euery man ought to begin with himselfe in weighing punishments that hee may spare none lesse then himselfe VVherfore if we wil be equal iudges in this case let vs learn to be quick eyed rather in our owne euils then in other mens The second errour is in immoderate rigour because so soone as any man is touched with the hand of God we expound this to bee deadly hatred makyng haynous offences of small faultes and are almost out of hope of his saluation but on the contrarie wee are scarce giltie in our owne sight of a small faulte when as we haue commited a most greeuous crime Thirdly we offend in that we think generally that all those are condemned on whō God doth lay his crosse for their tryal That which we haue said of late is certaine and sure that all miseries doe proceede from sinne but god doth punish those that be his for diuers causes For as he doth not punish the sinnes of some in this world due deferreth the punishments vntill the life to come that they may be the sharper so he handleth the faithful somtimes more hardly not because they haue offēded more greeuously but that he may hereafter mortifie the vices of the flesh Yea sometimes not respecting their sinnes he doth proue their obedience or els teach them patience As wee see that holy Iob was oppressed with miserie aboue all other men and yet was hee not vrged with his sinnes but God had respect vnto another thing namely that his godlines may be the better declared euen in aduersitie Therfore they are peruers interpreters which do assigne all aduersities indifferently vnto sinnes as if the manner of punishments were equall or God did not respect another thing in punishing of men then euery mans desarts VVherefore we must note two things in this place y t iudgement doth begin for the most part at the house of God 1. Pet. 4. 17. and that therfore he doth sharply punish his owne children whē they haue oftended passing ouer the wicked and that his whips are much more sharpe in correcting the faultes of the Church Secondly that ther be diuers ends why he doth afflict men For he did no lesse make Peter and Paule subiect to the hangman then the most cruell murtherers VVhence we gather that in the punishmentes of men there are not alwayes causes extant which can bee pointed out with the finger And whereas the disciples according to the common sense doe demaund what manner of sinne that was which god did punish in the blinde man so soone as he was borne they doe that not so much out of season as when they aske whether hee sinned before he was borne or no. Although this so absurd a question was taken from that common surmise and friuolous opinion which was then common amongest all men For it appeareth euen out of other places of the scripture that they beleued that same flitting of the soule out of one body into another wherof Pythagoras did dreame Here may we see what a deepe Labyrinth mans curiositie is especially when boldnes is adioyned thereunto They saw some that were borne lame some spurre blinde some stark blinde som hauing a monstrous body VVheras it became them to reuerence the hidden iudgements of God they would haue an euident cause in his workes they did so fall away vnto those childishe toyes throu●●● their rashnes that they thought that the soule whē one life was past did ●lit into a new body did ther suffer the punishments which were due vnto the life before spent Neither are the Iewes ashamed at this day to tosse such a filthie doting in their synagogues as if it were an heauenly oracle By which example we are taught to take good heed least that if we enquire after the iudgements of God beyond the meane of sobrietie the wandering errour of the minde doe carry vs away and throwe vs headlong into most horrible dungeons This was most monstrous that the elect people of God in whom the light of wisdome was kindled by the lawe and the Prophetes should yeelde vnto such a grosse and forged tale And if so be it God did so sharply punish their boldnes there can be nothing better then this modestie in considering the workes
of God that our minds may breake foorth into an admiration so often as we know not the reason thereof and our tongues may cry out Iust art thou O Lord and righteous are thy iudgements although they cannot be comprehended That which the disciples aske concerning the sinnes of the parents is not vnnecessarie For although the innocent sonne be not punished for the fathers faulte but the soule which hath sinned it shall dye Ezech. 18. 20. yet is not that threatning in vaine that the Lord doth cast the offences of the fathers into the bosomes of the children and taketh vengeaunce euen vppon the thirde and fourth generation Exod. 20. 5. Therefore the wrath of God remaineth oftentimes through many ages euen vpon one house and like as he blesseth the posteritie of the faithfull for their sake so he doth also cast off the wicked stocke appointing according to his iust iudgement the fathers together with the children vnto like destruction Neither can any man by this meanes complaine that hee is punished vndeseruedly for another mans offence because where the grace of the spirite is wanting euill crowes must needes bring foorth euill egges This was the occasion that moued the Apostes to doubt whether the Lord had punished any fault of the parents in their sonne or no. 3 Neither hath this man sinned Christe doth not simplie acquit the blinde man and his parents of all fault but doth only denie that the cause of the blindnes is to be sought in sinne And this is that whiche I said before that God hath sometimes some other purpose when he layeth sorrowes and miseries vpon men then to punish their sinnes Therfore when as we know not the causes of afflictions wee must restraine curiositie least we be both iniurious vnto God and malicious towarde our brethren ● Therfore Christe sheweth another reason why this man was borne blinde that in him the workes of God might be declared He saith not one worke but in the plurall number workes for so long as he was blinde there was shewed in him a token of Gods seueritie whereby the rest might learne to feare and humble themselues There followed afterward the benefite of deliuerance wherein appeared the wonderfull goodnesse of God wherefore Christ his drift was by these wordes to stirre vppe the mindes of his disciples to hope for the myracle Yet neuerthelesse he teacheth generally that this cause ought to be counted in the Theater of the worlde iust and lawfull enough when God doth glorifie his name And there is no cause why men should chide with God when hee maketh them instruments of his glory on both sides whether hee appeare merciful or seuere 4 I must worke He doth now testifie that hee was sent to this ende that he may declare the glory of God in restoring sight to the blinde Furthermore he borroweth a similitude from the common custome of life For when the Sunne is rysen man riseth vnto labour but the night is appointed to rest in as it is in the Psalme 104. 22. Therefore hee calleth the time that was appointed him of his father wherein he was to do the work giuen him in charge the day So that euery one that is called vnto any publike function must apply him selfe to doe that whiche his office doth require as vnto workes which are to be done in the day time Furthermore we must gather thence a generall rule that the life of euery man is vnto him as a day VVherefore as the shortnesse of the day doth prick forward workemen vnto diligence and industrie least the darknes of the night do ouertake thē when they are but new begun to worke so seeing that we see that there is but a short time of life graunted vs let vs be ashamed to waxe sluggish in idlenesse finally so soone as God by calling doth giue vs light wee must not linger least the opportunity do escape vs. 5 So long as I shal be in the world I expound this to haue beene added by a preuention for it might haue been thought to be an absurd thing that Christe shoulde appoint vnto himselfe a time to worke in as if it were to be feared least the night shoulde oppresse him as it did other men Therefore hee doth so separate him selfe from other men that yet notwithstanding he saith that he hath an appointed time wherein he must worke For he compareth himselfe vnto the Sunne whiche although it lighten the earth with the brightnesse thereof yet when it setteth it taketh away the day with it Therefore he giueth vs to vnderstande that his death shall bee as the setting of the Sunne not because it shall extinguish or darken his light but because it shall take him out of the sight of the world Neuerthelesse he teacheth that when hee was brought foorth in the fleshe hee was then the true bright shining day of the world For although God had lightened all ages yet Christ brought foorth by his comming a new and vnwonted brightnesse VVhereupon he bringeth in that this time was most apt and fit to set foorth his fathers glory as a most cleere day wherein God woulde more euidently reueale himselfe in marueilous workes But here ariseth a question because there appeared greater power of God after the death of Christ both in the fruite of doctrine and also in the myracles and Paule 2. Cor. 4 6. doth apply this properly vnto the time of his preaching that God who from the beginning of the world commaunded light to shine out of the darknesse did then shine by the Gospel in the face of Christe And Christe doeth at this time no lesse spread abroade his bright beames in the worlde then when he was openly conuersaunt amongest men I answeare that after that Christ had fulfilled the course of his function he wrought no lesse mightily by his ministers thē by himselfe when he was in the world In deede that is true but first of all that is no let but that he ought to haue done that himself which was enioyned him by his father at such time as he was reuealed in the flesh to that ende And secondly it hindereth no whit but that his corporall presence was the true and singular day of the world the brightnes wherof was spread abrode throughout all ages For whence had the holy fathers in times past and whence haue we at this day light day saue only because the giuing and reuealing of Christ hath alwaies sent out farre and wyde his bright beames to make a continuall day VVhereupon it followeth that whosoeuer haue not Christ to be their directer they wander groping in darkenesse confusedly and without order like blinde men Neuerthelesse we must note this sense that like as the Sunne doth open vnto the eyes of men the most beautifull stage of the heauen and earth and all the order of nature so God hath reuealed in his sonne the principall glory of his workes 6 VVhen he had said this he spit vpon the earth and
made clay of the spittle and laid it vppon the eyes of the blinde 7 And said vnto him Goe wash in the poole of Siloa which is if thou interprete it sent he went therfore and washt and came seeing 8 Therfore the neighbours and those that had seen him before because he was a begger said is not this he that sate and begged 9 Othersome said truly this is he And othersome said he is like him But he saide I am hee 10 Therfore they said vnto him how are thine eyes opened 11 He answered and said The man that is called Iesus made clay and put it vppon mine eyes and said vnto me goe into the poole Siloa wash and after that I went and washed I did see 12 Therfore they said vnto him where is hee hee said I know not 6 Hee spit vpon the earth Christ his purpose was to restore sight to the blinde but he goeth about the matter in such a sort as at the first sight may seeme very absurd for by annointing his eyes with clay hee doth after a sort double his blindnsse who would not haue thought that hee did either mocke the miserable man or els that he toyed like a man that was distract But his meaning was by this meanes to prooue the faith and obedience of the blinde man that he might be an example vnto all men This was no small token of faith that the blinde man hauing embraced the bare worde doth beleeue assuredly that he should haue sight restored vnto him and vpon this hope hee maketh hast to goe thither whyther he was bidden And also this is an excellent commendation of obedience that he doth simplie obey Christ although many things do persuade him to the contrary And this is also a declaration of a true faith when as a godly minde being contented with the plaine worde of God doth promise vnto it selfe that thing which seemeth to bee otherwise vncredible The readinesse of obedience doth followe faith immediately so that hee doth quietly submit himselfe to bee gouerned by God whiche is perswaded that he will be vnto him a faithfull guide It is questionlesse that the suspition and feare of mocking did come into the blinde mans mynde but it was an easie matter for him to break through all impedimēts seeing he was perswaded that it was safetie it selfe to followe Christ. If any man obiect that the blinde manne knewe not what Christe was that hee might gyue vnto him due honour as vnto the sonne of GOD I confesse that indeede but because hee dyd beleeue that he was sent of God submitting himselfe vnto him not doubting but y t he spake the truth he seeth nothing in him but that which is diuine Yea in that hee did addict himselfe wholy vnto Christ in so small knowledge his faith deserueth so much the more praise 7 VVash in the poole Siloa It is certaine that there was no vertue either in y e clay or in y e water of Siloa to cure his eyes but Christ did not once only adorne his myracles with these externall signes freely either that hee might accustome the faithfull vnto the vse of signes or that hee might shew that all thinges are subiect to his will or that he might declare that there was as much power in all creatures as he woulde giue them Yet some doe demaund what the clay made of dust and spittle doth signifie and they expound this to haue been a figure of Christe because the dust doth betoken the earthly nature of the flesh and the spittle which came out of his mouth the diuine essence of the worde But I omit this Allegorie because it hath in it selfe more subtiltie then soundnesse being contented with this simplicitie that like as man was first created of clay so Christ did vse clay in framing his eyes againe shewyng the same power in a part of the body which the father declared in making the whole man or peraduenture his intent was by this signe to declare that it was no harder a matter for him hauing remooued the impediment to open the eyes of one that was blind then for any man to wype away clay and againe that it was in his power to stoppe the sight of eyes in like sort as if any man should stoppe vp the eyes with clay which latter thing pleaseth me better Peraduenture he commaunded him to wash in the poole of Siloa that he myght vpbraide vnto the Iewes that they themselues were to blame because they did not perceiue the power of God which was present with them like as Iesaias doth chide the men of his time in the eight Chapter and sixt verse because setting at nought the waters of Siloa which ran calmely they desire the swift and violent riuers And also it seemeth to me that the same reason did persuade Elizeus to commaund Naaman the Assyrian to wash in Iordan If we beleue Ierome the waters which did spring out of the mount Sion at certaine houres did make this poole The Euangelist setteth downe of set purpose the interpretation of the word Siloa because that well beeing nigh vnto the Temple did dayly put the Iewes in minde of Christ who was to come whom yet notwithstanding they despiced being offered vnto them Therefore the Euangelist setteth out vnto vs the grace of Christe that he alone doth lighten our darknes giue sight to the blind For the estate of our nature is depaynted in the person of this one man namely that all of vs are depriued of light and vnderstanding euen from our mothers wombe and secondly that wee must seeke remedie for this cuill only at Christe his hands And note that although Christe was present then yet woulde hee not haue the signes neglected to reproue the blockishnesse of the nation which did only retaine a vaine shadow of the signes the substance being abolished Herein appeareth also the wonderfull goodnes of Christ that he being the Phisition came of his own accord vnto the blind man and doth not wayte for his prayers in helping him And truly seeing that we are naturally turned away from him we are vtterly vndone vnlesse he meet vs before he be called and preuent vs with his mercie which are drowned in the forgetfulnes of light and life 8 Therfore the neighbours and those that had seene him Not only the neighbours did know the blinde man but also all the inhabitants of the citie because he was a begger and was wont to fit at the gate of the Temple and such do cause the common people to looke vpon them This knowledge of the man did cause the fame of the myracle to bee spread the farther abroade But as vngodlinesse is wittie in darkening the workes of God many men thought that it was not the same man because there appeared in him a new power of God so that the more excellent the maiestie of Gods workes is they finde the lesse credite amongest men But their doubting did serue greatly to prooue the myracle
the right way Therefore vnlesse wee wyll wilfully lay open our selues vnto VVolues and Theeues wee must take good heede that wee bee not deceiued with visured Pastours or sheepe The name of the Churche is honourable and that for good causes but the more reuerence it deserueth the more diligentlye muste wee marke the difference betwene the true Church and the false Christ doth in this place flatly denie that those are to be accounted pastours whiche boast themselues to be such or that those are to be accounted sheep whiche make boast of the outward markes Hee speaketh of the Iewishe Churche and ours is not much vnlike vnto it in this respect VVe must also marke the ende of his purpose whereof I haue spoken namely that weake consciences be not afraide or faint when as they see those enuiously bent against the Gospell who reigne in the Churche in steede of Pastours that they doe not therfore start backe from the faith because they haue but a few of the cōmon sort of christians to be theyr schoole-fellowes in hearing the doctrine of Christ. Hee that entreth not in They deale foolishly in my iudgement which doe subtillie discusse euery part of this parable Let it therefore be sufficient for vs to holde this summe that seeing that Christe maketh the Church like to a sheepfolde wherin God gathereth together all his children he compareth himselfe to the dore because there is no entrance into the Church saue only through him Heereupon it followeth that those are good sheepheardes which lead men straightway vnto Christ that those are truly gathered into Gods sheepefolde that they may bee reckoned in his flocke who addict themselues to Christ alone And all this is referred vnto doctrine For seeing that all the treasures of wisdome and knowledge are hid in Christe Col. 2. 3. Hee which turneth aside from him vnto any other doth neither keepe the way nor enter in by the dore Now whosoeuer will not refuse to haue Christ to be his teacher hee shall easily acquit himself of that doubt which maketh so many to stand in doubt which is the church and who are to be heard in steed of shepheards For if those who are called shepeheards do assay to lead vs away from Christe we must flie from them as Christ commandeth vs as frō theeues and wolues neither must we linke our selues or haue any fellowship with any other flocke saue with that which cōsenteth together in the pure faith of the Gospell For this cause Christ exhorteth his disciples to separate themselues from the vnbeleeuing multitude of all the whole nation that they do not suffer themselues to be ruled by the wicked Priestes and that they permit not themselues to be deluded with vayne names 3 To him the porter openeth If any man list to vnderstande God I doe not gainstand him Yea Christ seemeth in this place to set the iudgemēt of God against the false opinion of men in allowing pastours as if hee should say the world truly doth for the most part delight in some and doth willingly honour them but God in whose hand the gouernment is doth acknowledge and allow none other saue those whiche leade his sheepe this way In that he saith that the sheepe are called by name I referre it vnto the mutuall consent of faith because the scholler and the teacher are coupled together with one spirite of God that the teacher may goe before the scholler may come after VVhereas some do thinke that the priuate knowledge which the sheepheard ought to haue of euery particuler sheepe is hereby expressed I know not whether it be firme enough or no. 4 Because they know his voice Although he speake in this place of the ministers yet will he not so much haue them heard as God when hee speaketh by them For we must marke the exception which he putteth that he alone is a faithfull pastour of the Church who gouerneth his sheepe vnder Christ his guiding And we must note the reason why the sheepe are said to followe because they knowe to discerne the sheepeheardes from wolues by the very voyce This is the spirite of discre●ion whereby the elect doe know the truth from the false inuentions of men Therefore in the sheepe of Christ there goeth before the knoweledge of the truth then there is added thereunto an earnest desire to obey that they may not only know what is truth but receiue the same with all their heart And hee doth not only commend the obedience of faith for this cause because the sheepe do come quietly together when they heare the shepheards voyce but also because the doe not giue care to strange voyces neither are they scattered abroad when any man calleth them or rebuketh them 6 This similitude Behold why they did refuse the light of Christe being pute vp with the light of wisedome for they are ouer dull in a matter not very hard In these wordes They vnderstood not what those thynges 〈◊〉 c. the reading is diuers amongst the Grecians some bokes haue it worde for worde They vnderstood not what things he spake The other which I haue followed is more perfect although the sense come all ●o one ende The third is that they did not acknowlege him to be the sonne of god who spake of himselfe but this is not vsed very much 7 Therfore Iesus said vnto them againe verily verily I say vnto you that I am the dore of the sheepe 8 All which came before mee are theeues and robbers but thy sheepe 〈◊〉 not them 9 I am the doore if any man enter in by mee he 〈◊〉 saued and hee shall goe in and goe out and shall finde pasture 10 The theefe commeth not saue only to steale and kill and destroy I came that they may haue life and that they may haue it more abundantly 7 I am the doore Vnlesse this exposition had been added all the whole speech had been allegoricall Now doth he more plainely expounde that which was the chiefest thing in the similitude when he affirmeth that he is the doore of the sheepe And the summe is this as wee haue saide that the head of all the spirituall doctrine wherewith soules are fed is contained in him VVherupon Paul one of the shepheards 1. Cor. 2. 2. esteemed not to know any thing saue Iesus Christ. For these words import asmuch as if Christ had testified that it was he alone vnto whome we must be gathered Therfore he biddeth all those that desire to be saued come vnto him VVherby he giueth vs to vnderstand that all theyr labour is but lost whosoeuer do striue to come vnto God leauing him because there is but one gate that standeth open and all other entrances whatsoeuer are stopt 8 All which came before mee It is worde for worde All howe many soeuer And those which restraine this vnto Iudas of Galilee and such mysse the marke in my iudgement very much and are farre from Christ his meaning For he doth generally set all
whereby they may darken the cleare light of the Gospel And also we see many light spirits who flying through friuolous speculations do finde no certaine station and resting place during their whole life VVhen as they desire Christ to make himselfe knowen openly or freely and boldly their meaning is that he do not insinuate himselfe any longer ouerthwa●ly and as it were by certaine long circumstances So that they accuse his doctrine of obcuritie which was notwithstanding plaine and shrill enough vnlesse it had fallen amongst deaf men This history teacheth vs that wee cannot escape the deceits and slaunders of the wicked if wee be called to preach the Gospel VVherfore we must watch diligently not be moued herewithall as with some new matter when the same shall befall vs whiche befell our master 25 I haue told you The Lord doth not dissemble that he is Christ and yet notwithstanding he doth not teach them as if they were apt to learne bot doth rather cast in their teeth their malice and wickednesse wherin they were become obstinate because they had profited nothing hitherto being taught by the word and works of God Therfore he blameth them for that that they did not know him as if he should say my doctrine is easie enough to be vnderstood of it selfe and you are in the fault because you do wickedly and maliciously resist God Hee doth afterward speak of works that he may proue that they are guilty of double stubbornnes For besides his doctrine they had an euident testimonie in his myracles vnlesse they had been vnthankfull vnto God Therfore he repeateth that twise that they did not beleeue that he may manifestly proue vnto them that they are wilfully deafe when they shoulde heare his doctrine and blind when they shold behold his works which is a token of extreeme and desperate wickednes He saith that he hath done workes in the fathers name because this was the ende thereof that he might make the power of God knowen by them whereby it might be made manifest that he came from God 26 Because you are not of my sheep He sheweth an higher cause why they doe neither beleeue his myracles nor doctrine namely because they are reprobates And we must note Christ his purpose For because they did boast that they were Gods Church least theyr vnbeliefe should any whit discredite the Gospell he pronounceth that the gift of beleeuing is speciall and truly it is necessarie that men be knowen of God that men may know him as saith Paule Galat. 4. 9. Againe it must needes be that those whome God regardeth not must alwaies continue turned away from him If any man murmur and say that the cause of vnbeliefe is in God because it is in his power alone to make sheepe I answere that he is free from all fault seeing that men do only of voluntarie wickednesse reiect grace God doth purchase vnto himselfe so muche credit as is sufficient but wilde beastes doe neuer waxe tame vntill suche time as they be chaunged into sheepe by the spirit of God They that are such shall in vaine assay to lay the blame of their fiercenesse and wildenesse vpon God which is proper to their nature In summe Christe giueth vs to vnderstande that it is no maruell if there bee but a fewe that obey his gospell because they are cruell and vntamed beastes whosoeuer are not brought vnto the obedience of faith by the spirite of God VVherefore it is an vnmeete and absurd thing that the authoritie of the gospell should depend vpon the faith of men but rather let the faithfull consider that they are so much the more bound vnto God because whereas others do continue in blindnes they are drawē vnto Christ by the illumination of the spirite Moreouer the ministers of the gospel haue in this place wherewith they may comfort themselues if their labour bee not profitable to all men 27 My sheepe He proueth by an argument drawen from contraries that they are not sheepe because they obey not the Gospell For God doth call those effectually whom he hath chosen so that Christs sheepe are tryed by faith And truly this name sheepe is therfore giuen vnto the faithful because they submit themselues vnto God to be gouerned by the hand of the chiefe shepheard and hauing laid away their former wildnesse they shew themselues easie to be guided and obedient This also is no small cōfort for godly teachers that howsoeuer the greater part of the worlde doth not hearken vnto Christe yet hath hee his sheepe whom he knoweth and of whom he is knowen againe Let them endeuour so much as in them lyeth to bring the whole world vnto Christe his sheepfold but when it falleth not out as they would wish let them be content with this one thing that those shal be gathered together by their diligence who are sheepe The rest I haue expounded before 28 And they shall not perish for ●uer This is an vncomparable fruit of faith that Christ commaundeth vs to be sure certaine voyde of care when as we are gathered into his sheepfold by faith But wee must also note vnto what proppe this certaintie leaneth namely because hee wil be a faithfull keeper of our saluation for he doth testifie that it is in his hand And if sobeit this be not yet sufficient he saith that it kept is safe by the power of the father An excellent place whereby we are taught that the saluation of all the elect is no lesse sure then the power of God is inuincible Furthermore Christe would not speake this rashlye and in vaine but his meaning was to make vnto his a promise which may remaine surely fixed in their mindes Therefore we gather that this is Christ his drift in these wordes that the faithfull and elect may be sure of their saluation VVe are compassed about with strong enemies and so great is our weakenesse that we are not farre from death euery moment yet because he is greater or mightier then all whiche keepeth that whiche is committed vnto him to keepe in our behalfe there is no cause why we should feare as if our life were in daunger we doe also gather heereby howe vaine the hope and confidence of the Papistes is which leaneth vnto freewill vnto their owne power and vnto the merites of workes Christe doth teache those that bee his farre otherwise that they remember that they are in this worlde as in the middest of a wood amongest many robbers and that besides that they are vnweaponed and alwaies as a pray they do also acknowledge that they haue the matter of death shut vp in them so that they doe walke in safetie trusting vnto the keeping of God alone Finally our saluation is therfore certaine and sure because it is in the hand of God because our faith is both weake and we are too too readie and bent to fall But God who hath taken vs into his hand is strong enough so that hee is able to
driue away all the engines of our enemies with the breath of his mouth alone It is profitable for vs to looke vnto this least the feare of temptations doe discourage vs. For Christ did intende to shewe some meanes howe the sheepe mighte bee safelye conuersaunt amongest wolues And no man can take them out of my fathers hande The copulatiue is heere put in steed of the illatiue For Christe gathereth out of the inuincible power of God that the saluation of the godly is not subiect to the will of their enemies because then must God of necessitie be ouercome who hath vs vnder the tuition of his hand 30 I and my father are one His intent was to preuent the scoffes of the wicked for they might obiect that the power of God did nothing appertaine vnto him so that he might promise vnto his Disciples the sure ayde thereof Therefore hee doth testifie that hee and his father are so ioyned togeather that hee and his sheepe shall neuer want his ayde The old writers abused this place that they myght proue that Christ was consubstantiall with the father For Christ doth not dispute concerning the vnitie of substance but concerning the agreement whiche he hath with the father namely that whatsoeuer Christe doth it is confirmed by the power of the father 31 Therfore the Iewes tooke vp stones againe to stone him 32 Iesus answered them I haue shewed you many good workes from my father for which of them doe yee stone mee 33 The Iewes answered him saying we do not stone thee for thy good workes sake but for thy blasphemie and because thou whereas thou art a man doest make thy selfe a God 34 Iesus answered them Is it not written in your lawe I haue saide yee are Gods 35 If hee called them Goddes vnto whom the worde of GOD was spoken and the scripture cannot bee broken 36 Doe yee say that hee doth blaspheme whom the father hath sanctified and sente into the worlde because I said I am the sonne of God 31 Therefore the Iewes tooke vp stones againe As Godlines doth enflame him with the zeale of God in defending his glory whome the spirit● of God doth gouerne so vnbeliefe is the mother of fury and the Diuell doth so pricke forward the wicked that they desire nothing but slaughter This end and issue doth shew with what minde they asked Christ for the open confession whereof they feigned themselues to be desirous doth by and by make them mad and yet notwithstanding it is not to be doubted but that when as they were thus violently carryed to oppres Christ they did it vnder colour of iudgement as if they did this according to the prescript of the law where GOD commaundeth that false prophetes be stoned Deut. 13 5. 32 Many good workes Christ doth not onely in this place denie that there is any cause why they should thus rage but he doth accuse them of vnthankfulnesse because they did so vniustly recompence Gods benefites He saith that hee had deserued well at their handes not for one worke or two only but that he had been beneficiall vnto them in many thinges Secondly he proueth vnto them that they were not onely vnthankefull vnto him but rather to God when he calleth himselfe the fathers minister who hath brought his power to light that it might bee knowen vnto them For when he saith from the father his meaning is that God was the authour thereof The summe is this God his intent was to bee made knowen vnto you by mee he hath bestowed excellent benefites vpon you by my hand trie mee as muche as you will I haue done nothing amongest you but that which is worthie of thankes and prayse Therefore it must needes bee that you will furiously persecute in mee now the giftes of God And the interrogation is more forceable to pricke their consciences withall then if he had spoken simplie affirmatiuely 33 Not for thy good workes sake Howsoeuer the wicked doe make open warre with God yet will they neuer offend without an honest colour Therefore when as they rage against the sonne of God beeing not yet content with this crueltie they doe of their owne accord accuse him and make themselues patrones and reuengers of Gods glory VVherefore it is necessarie that a good conscience bee vnto vs a brasen wall whereby wee may be able to beate backe the reproches and slaunders wherewith we are strongly assaulted For howsoeuer their wickednesse be brauely painted and howsoeuer they slaunder vs and cause vs to be euill thought of for a time if we feight in Gods cause he wil not denie himselfe but will defende his truth But because the wicked doe neuer want cloakes and colours to burden the seruants of God and there is also added thereunto most hard impudencie so that when they are ouercome they cease not to speake euill wee haue neede of meekenesse and patience to hold vs vp and vnderproppe vs vntyll the ende The scripture referreth this woorde blasphemie which is generally taken amongest profane writers for euery rayling vnto God when any poynt of his Maiestie is derogated and slaundered Because thou whereas thou art a man There be two sorts of blasphemies either when God is dispoyled of his owne honour or when any thing is forged vpon him which is vnmeete for or contrarie to his nature Therefore they hold and auouch that Christ doth both blaspheme and commit sacriledge because he being a mortall man doth vsurpe to himselfe Gods honour And this had been in deed a true definition if Christ had been nothing els but man they doe only offend in this that they do not vouchsafe to behold his diuinitie which appeared in the myracles 34 Is it not written Hee refuteth the crime that was laide to his charge not by denying that he was the sonne of God but by defending that this was well said Although he doth rather applie this his answere vnto the persons then throughly expound the matter it selfe For hee thought it sufficient for him at this present to refute their wickednesse Hee doeth rather by the way insinuate then plainely expresse in what sense he calleth himselfe the sonne of God And the argument which he vseth is not taken from things that are equal but from the greater to the lesser The scripture calleth them Goddes on whom the Lorde hath laid an honourable function therfore he is farre more worthie of this title of honor whom God hath separated to excel all other men VVherupon it followeth that they are wrong malicious interpreters which admit the former and doe take an occasion of offence in the latter The testimonie which Christ cite this in the Psa. 82. 6. VVhere God chideth y e kings and iudges of the earth who abuse their gouernment and might tyrannously to their owne lust to oppresse the miserable and to commit all manner wickednesse And he vpbraideth them that beeing vnmindefull whence they had so great dignitie they doe profane the name of God
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 gro●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 ●● 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 intēperancie of her grief in that they beare he● cōpanie 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 cōmon 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 heauē 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
riches dignitie haue pride almost alwaies to keepe thē company VVherefore it is a hard matter for those menne to be tamed with willing humility who beinge puft vppe with arrogancye doe scarse acknowledge themselues to be men Therefore what man soeuer is excellent in the word let him if he be wise not trust too much to his greatnes least it be to him an hinderaunce VVhereas hee saieth that they were many you must not so take it as if they were either the more parte or the halfe for being compared vnto others whereof there was a great multitude they were but a few but the same were many if they were cōsidered in themselues Because of the Pharisees Hee seemeth to speake vnproperly when as he separateth faith from confession For with the hearte man beeleeueth vnto righteousnes with the mouth confession is made vnto saluation neither can it be but that faith being once kindled in the heart she must put forth her flame I aunswere that in this place is declared how weake their faith was who were so lukewarm or rather cold To be briefe Iohn meaneth that they embraced the doctrine of Christ because they knew it did proceede from GOD but yet there was no liuely fayeth in them and such a faith as was endowed with that power which was requisite because Christ giueth not vnto those that be his the spirit of feare but of constancy that they may be bold freely and without feare to confesse that which they haue learned of him Although I doe not think that these were altogether dumbe yet because their confession was not free enough the Euangelist in my iudgement doth flatly denye that they made confession of their faith For that was a lawfull profession openly to giue their names vnto Christ. VVherefore let no man flatter himselfe who couereth and cloaketh his faith in any point least he incurre the hatred of men For how much soeuer they hate the name of Christe yet that feare is not to bee excused which compelleth vs to turne aside euen but a litle from the confessing thereof Note also that there is lesse strength and constancy in the rulers because ambition doth reigne in them for the most parte then which there is nothing more seruile And that I may be briefe earthly honours do as it were bind men with golden fetters so that they cannot doe their duety freely Therefore those that be base and of low estate must be therewith so much the rather contented because they are free from manye at least the worste snares Neuerthelesse great and noble men must striue with their estate least it be vnto them an hinderance and keepe them backe from submitting themselues vnto Christ. Iohn saieth that they were afrayde of the Pharisees not that it was lawful for any man to call himselfe the Disciple of Christ for the other Priests and Scribes but beecause there was a more outragious kynd of crueltye in these menne coloured with zeale Zeale to defend relygion is an excellent vertue but when as there lyeth hypocrisie vnder it there canne bee no worse plague VVherefore wee must the more instantly desire the Lord to gouerne vs with the certeine and sure rule of his spirit Least they should be cast out of the Synagogue Beeholde what was the thing that hindered them to witte the feare of infamy because they shuld haue beene cast out of the Synagogue Furthermore heereby appeareth howe great the frowardnes of men is which doth not onely corrupt the beste ordinaunces of God but turneth them into deadly tyranny Excōmunication ought to haue beene a string and sinow for holy discipline that they might haue a punishment in readines if any manne did despise the Church But it was brought to that passe that whosoeuer did confesse that he was Christes he was banyshed from the company of the faithfull Likeas the Pope dooth at this daye falselye pretende the lawe of excommunication that he may practise the lyke tyrannie he dooth not only with blind madnesse thunder and cast out his lightenings agaynst all the godly but dooth also endeuoure to throwe downe Christ out of his heauenlye seate And yet is he not ashamed impudently to pretende the tytle of the holy iurisdiction wherewith Christ didde adorne hys Church 43. For they loued The Euangelist doth in plaine words set downe that these men became not superstitious but did onely auoide reproach amongst men For if ambitiō was of more force amongst them then the feare of God it followeth that they were set free from the vaine feare of cōsciēce Now let the readers mark of what great ignominy their fearfulnes is condemned with God who dissemble and cloake their fayth amongst men for feare of enuy VVhat is more preposterous yea what is more beastly then to preferre the vaine praises of men before the iudgemente of God And yet he pronounceth that they are all possessed with suche madnesse who auoide the enuy of menne when as the pure faith must be confessed that for good causes for when as the Apostle He. 11. 27. doth commend the inuincible constancy of Moses he saieth that he waxed hardye as if he had seene him that was inuisible In whiche woordes hee giueth vs to vnderstand that when as any man hath fastened his eyes vppon God his heart shall be strong and more hard then the Adamant Therefore hence commeth that softnesse which maketh vs fall awaye vnto vnfaithful disimulation because al our senses waxe dull in beholding the world For the sincere beholding of God should by and by put away al the smokes of honour and riches Let them now go shake theyr eares who thinke that the wicked denying of Christ is but a lighte and veniall sinne seeing that the spirit pronounceth on the contrary that this is a more filthy monster then if the heauen and earth shuld go together To loue the glory of men doth signifie in this place to be desirous to be esteemed of amongst men Therefore the Euangeliste meaneth that those men were so addicted vnto the woorlde that they hadde rather please menne then God Moreouer whylest that the Euangelist accuseth the denyers of Christ of this crime hee dooth also declare that excommunication was litle sette by because the high Priestes did abuse it contrarye to equitie and ryghte VVherefore lette vs knowe that all is but a vaine terrifyinge what cursinges and excommunications soeuer the Pope dooth thunder out againste vs when as wee knowe assuredly that hee goeth aboute nothinge else saue onelye to leade vs away from Christ. 44. And Iesus cryed This sentence tendeth to this ende that Christe may encourage his vnto the iust and vnbowable constancy of saith yet there is contained herein a reprehension whereby he meant to correcte that wicked feare The crying serueth to make this more vehemēt because it is not a doctrine onely but an exhortation also to prick them forward The sum is this that the faith in Christ doth not leane vnto any mortal man
but vnto God because it findeth nothing in Christ but that which is diuine yea it beholdeth God in his face Thence he gathereth that it is an absurd thing that it shuld faint and quaile as being doubtful For we cannot do God greater iniury then if his trueth bee not sufficiente for vs. Therefore that man hath rightly profited in the Gospel who leaning vnto this confidence hope that he beleeueth not men but God doth persist strong and quiet against al the engines of Satan therefore to the end we may giue God his honour let vs learne that we must stande in the faith not only when as the world doth faile but also when as Satan doth trouble and supplant whatsoeuer is vnder heauen The faithful are said not to beleeue in Christ when as they doe not abyde in beholdinge him as hee is manne For when as hee compareth himselfe in this place with the father he commaundeth vs to haue respecte vnto the power of God beecause the weakenes of the fleshe hath of it selfe no strength VVhen as he shall afterward exhort the disciples to beleeue in him hys wordes shall haue another meaning For God is not set in that place against man but Christ is set in the midst withal his giftes which ought to haue sufficient force to retaine our fayth 45. And he that seeth me Take this sight for knowledge For to the ende he may set at rest the consciences who should otherwise be subiecte to many tossinges and turmoylinges he calleth vs vnto the father For the stabilitie of faith is certeine and firme for this cause because it is aboue the world And when as Christ is truely known the glory of God shineth in him so that we maye knowe assuredly that the faith which wee haue in him doth not depend vpon man but that it is grounded in the eternal God because it riseth from the flesh of Christ vnto his diuinity which thing if it be so it must not only be setled continually in the hart but also it must vtter it self in the tongue without feare when need shal require 46. I came as a light To the end hee may make his disciples the more stout and strong he proceedeth yet in preaching the certeinty of fayth And he doth first of all testifie that hee came into the worlde that hee might be a light whereby men may be deliuered from darknes and errours and also assigneth the meanes to attaine vnto so great goodnes saying that whosoeuer beleeueth in me c. Furthermore hee accuseth them all of vnthankefulnes who being taught by his Gospel doe not separate themselues from the vnbeleeuers For the more excellēt this good thing is to be called out of darknes into light the lesse excuse haue they who choake the light that is kindled in them with their slouthfulnes cōtempt These wordes are of great force I came as a light into the world For althogh Christ was a light from the beginning yet doth he not in vain adorne himself with this title that he came to fulfill the function of the light And to the ende we may haue distinct degrees hee teacheth that he is rather a light vnto others then vnto himself and secondly not only to Angels but also to men thirdly that he was reuealed in the flesh to the end he might shew forth perfect brightnes The vniuersall word seemeth to be put in of set purpose partly to the end he might make this goodnesse common vnto all the faithfull without exception partelye that he might shew that the vnbeleeuers do therfore perishe in darknes because they flye from the light of their own accord Nowe if all the wisdome of the world be gathered togeather there shall not be founde one sparkle of true light in that huge heape but it shall be rather a lump without forme for as much as it is proper to Christ alone to deliuer vs out of darknes 47. And if any man shal heare my words and shal not beleeue I do not iudge him for I came not to iudge the world but to saue the world 48. He that reiecteth me and doth not receiue my words hee hath one that shal iudge him the word which I haue spoken it shal iudge him in the last day 49. Because I haue not spoken of my self but the father that sent me he gaue mee a commandement what I shal say and what I shall speake 50. And I know that his commandement is eternal life The things therfore which I speake as the father hath told me so speak I. 47. If any man shall heare my woordes After that he hath entreated of his grace and exhorted those that are his vnto constancie of faith he beginneth now to nettle the rebellious Although he doeth in this place also mitigate the seuerity whereof their vngodlinesse is woorthy who do as it were of sette purpose reiecte God For he omitteth to iudge them because hee came rather to saue all men VVe must first of all vnderstande that he speaketh not in this place of all manner of vnbeleeuers but of those who willingly and wittingly doe reiecte the doctrine of the Gospell which is shewed them VVhy then will not Christ condēne them because hauing laid away the person of a iudge in this place to the end all menne may be the more encouraged to repent he offereth saluation vnto all men in generall and holdeth his armes abroade to embrace all men Although in the meane season he amplifieth the fault with no smal circumstance if they refuse so gentle and sweete an inuitation For it is as much as if he had said Behold I stand to cal all men and hauing forgotten the person of a iudge this is mine only purpose to allure al men and to deliuer those from destruction who seeme to be twise destroyed already Therefore no man is condemned for the contempt of the Gospel saue he who despising the louely message of saluation would of his owne accorde bring destruction vppon himselfe The worde iudge as appeareth by the contrary saue is heere taken for to condemne And thys ought to be referred vnto the proper and naturall office of Christ. For in that the vnbeleeuers are more greuously condemned for the Gospels sake it is an accidentall thing and not naturall to the same as we haue else where sayde 48. He that reiecteth me Least the wicked shoulde flatter themselues as if they might play the wātōs against Christ freely he addeth in this place in horrible denunciation that though he say nothing yet is the doctrine sufficient to condemne them like as he saieth else where that they haue no neede of anye other iudge then Moses of whome they made theyr boast aboue 5. 45. The meaning therefore of the wordes is this I beeing enflamed with an earnest desire to haue you saued doe abstaine from mine own authority in condemning you and am whollye bente to saue that whiche is loste but you maye not therefore thinke that you are escaped
out of the hand of God For howsoeuer I hold my peace that word which you haue despised is a fitte iudge And doth not receiue my wordes The latter member expoundeth the former for because hypocrisie is naturally engrafted in men they canne do nothing more readily then onely in word boaste that they are ready to receiue Christ. And we know how cōmon this boasting is euen amōgst the worst men VVherefore we must marke this definition that Christ is reiected when as we doe not imbrace the pure doctrine of the Gospell The Papistes doe with full and open mouth blunder out the name of Christ but so soone as his sincere trueth is brought abroad there is nothing which is more detested amongst them such men kysse Christe as did Iudas Therfore let vs learne to include him in his word and to giue him the worship of obedience which he requireth only The word which I speake The authority of the Gospell coulde not haue had greater commendation giuen it then when as the power of iudgement is attributed vnto it For according to these words the last iudgment shal be nothing else but an approbation of the doctrine of the Gospell Christe him selfe shal goe vppe into his iudgement seate but hee affirmeth that hee wil giue sentence according to the word whiche is now preached This denuntiation ought to make the wicked sore afrayd when as they shall not be able to escape the iudgment of that doctrine which they do now so proudly floute Notwithstanding Christ his meaning is that they are now depriued of feeling when as he maketh mention of the last iudgement For he telleth them that that punishment shal then manifestly appeare which they doe now mocke Againe the godly may gather hence an inestimable comforte that howsoeuer they are condemned of the world yet do they not doubt but that they are acquited in heauen beecause wheresoeuer the faith of the Gospell hath a place the iudgemente seate of God is erected there to saue There is no cause why wee should passe for the Papists with their peruerse iudgements so long as we trust to this right because our faith doth surpasse the Angels 49. Because I speake not of myselfe Least the outwarde shape of manne should any whitte impaire the maiesty of God Christ dooth euer nowe and then call vs vnto the Father For this cause dooth hee so often make mention of the Father And truely seeing that it is wickednes to translate any iot of Gods glory vnto any other it must needes be that that word came from GOD whereunto the iudgement is ascribed In this place Christ distinguisheth himselfe from the Father not simplye according to his diuine persō but rather according to the flesh least his doctrin being esteemed after the maner of men shuld be of lesse weight importāce But and if the consciences were subiect to the doctrine and lawes of mē this reason shuld not agree which Christ bringeth My word saith he shal iudge because it came not frō mā according to that saying of Ia. 4. 11. There is one lawgiuer c. Moreouer we gather hence what monstrous sacriledge this is that the Pope durste tye mennes soules vnto his inuentions for by thys meanes hee taketh more to hymselfe then the Sonne of God whoe sayeth that he speaketh onelye according to his Fathers appointmente 50. His commaundement is eternal lyfe Hee commendeth againe the fruite of his doctrine to the ende al menne may the more willingly submitte themselues thereunto And nowe it is meete that the wicked doe feele Gods vengeaunce whom they now refuse and wil not haue to be vnto them the authour of life Chap. 13. 1. BEfore the holye daye of Easter when Iesus knewe that his houre was come that he should go out of this worlde vnto the father seeing that he loued his which were in the world vntil the end loued he them 2. VVhen supper was ended when as the deuil had now put into the hart of Iudas the son of Simon Iscariot to betray him 3. VVhen Iesus knew that the father had giuen al things into his hands and that he came out from God and should go vnto God 4. He rose from supper and layd down his cloathes and hauing taken a linnen towell he girded himself 5. Then put he water into a bason and began to wash the disciples feete and to wype them with the towel wherwith he was girded 6. Therefore he came to Simon Peter who saith vnto him Lord doest thou wash my feete 7. Iesus answered and said vnto him what I doe thou knowest not yet but thou shalte know hereafter 1. Before the holy day Iohn passeth ouer many thinges of sette purpose which he knew Matthew and Luke had recited and hee himselfe taketh in hande to handle that whiche hee knew they had omitted of which number the hystory of the washing of the feete is And although he will more plainely declare afterward to what end Christ washed his disciples feete yet doth he in one word in this place sette down that the constant and perpetuall loue wherewith hee once loued them was declared by that token so that although hee were taken out of their sight yet might they certeinelye perswade themselues that this loue was not quenched by death VVhich perswasion muste sticke faste euen in our heartes at this daye The woordes are that Christ loued those euen vntil the end which were in the world VVhy doth he describe the Apostls by this Periphrasis saue onely that we may know that Christe cared so muche the more for them because they were in a daungerous and harde warfare as wee are VVherefore although we seeme to be farre off from Christ yet we must knowe that he hath respect vnto vs because he loueth his who are conuersant in the world Neither nede we to doubt but that he beareth the lyke affection euen now which he had at that instant when he loued them That hee might goe out of this worlde vnto the father This phrase is woorthy the nothing for it is referred vnto Christ his knowledge in that he knew that his death was a passage vnto the heauenly kingdome of God And if so bee it when as he made haste thither he ceased not to loue hys as he was woont there is no cause why we shoulde thinke that his affection is now altered Now for asmuch as he is the first begotten of the dead this definition of death doth appertaine vnto the whole body of the church that it is a passage vnto God from whome the faithfull are now estranged 2. VVhen supper was done VVee shall anon handle more at large in hys place the whole purpose of Christ in washing his disciples feete and also the fruite of this hystory let vs now follow the text He saieth that this was done at such time as Iudas was determined to betraye Christe not onely that he might shew forth the wonderfull patience of Christ who could abide to wash such a
who doth not thinke that he is conuersaunt amongest his weake brethren vpon that condition that hee may submit himselfe meekely and gently vnto those offices whiche seeme to be vncomely and filthie VVe must also note that Christ telleth them that he had giuen them an example Neither must we make all his facts examples in generall that we may follow them The Papists do boast that they doe keepe the fast of Lent imitating therein the example of Christ. But we must first mark whether he did this to the end his disciples should frame themselues to doe the like or no. VVe reade of no such thing wherfore it is no lesse peruers emulation then if they did assay to flie into heauen Moreouer whereas they ought to haue followed Christ they became Apes rather then followers They ordeine euery yere a publike washing of the feete as it were vpon a stage so that they thinke that they haue fulfilled the bare and vaine ceremonie excellently when they haue done this they suffer themselues freely to contemne their brethren And not that onely but after that they haue washed twelue mens feete they pull in peeces all Christes members cruelly and so consequently do euen spit in Christ his face VVherefore that comicall pompe is nothing els but a meere and filthie mocking of Christ. Neither doth Christ in this place commende vnto vs a yeerely ryte but hee commaundeth vs to bee readie duringe our whole life to washe the feete of our brethren 16 Verily verily I say vnto you These are prouerbiall sentences the vse whereof reacheth farther which notwithstanding are to bee applyed vnto this present circumstaunce VVherefore they are deceiued in my iudgement which take them generally as if Christe did in this place exhort his disciples to beare the crosse for this is true that he vsed them for his purpose Hee addeth afterwarde that they are blessed if they know them and doe them For that doth not deserue to bee called true knowledge which doth not bring the faithfull so far that they may become like to their head It is rather a vaine imagination whilest that we beholde Christe and those thinges which are Christes without vs. Gather hence that vntill suche time as a man shall learne to submit himselfe vnto his brethren he knoweth not whether Christ be his master or no. And forasmuch as no man doth submit himselfe vnto his brethren in all respects and many men doe also exercise themselues sleightly and coldly in the duties of loue it appeareth heereby how farre we are as yet frō the full light of faith 18 I speake not of you all I knowe whome I haue chosen but that the Scripture may bee fulfilled hee that eateth bread with mee hath lifted vppe his heele agaynste mee 19 Now I tell you before it be doone that when it is done you may beleeue that I am 20 Verily verily I say vnto you he that receiueth if I shal send any he receiueth me● and he that receiueth me receiueth him that sent mee 18 I speake not of you all Hee giueth them to vnderstand againe that there is one amongest the Disciples who is nothing lesse in very deede then a Disciple and this doth he partly for Iudas his sake to the ende he may make him the more inexcusable partly because of the rest of the companie least Iudas his fall doe subuert any of them Neither doeth he only encourage them to stand neuerthelesse in their calling though Iudas doe fall but because the felicitie whereof he make mention is not common to all men hee teacheth that it is so much the more earnestly to be desired and that we must so much the more constantly abide therin Nowe hee attributeth this thing to their election in that they shall stand For as mans power is fraile it should yeeld at euery blast and should fall with euery vehement motion vnlesse the Lorde did vphold it with his hand and because he gouerneth those whom he hath chosen what engines soeuer Satan doth erect against them yet shall he not preuaile but they shall perseuere firme and constant euen vntil the end Neither doth he only affirm that they must confesse y t they receiue perseuerance frō their electiō but also the beginning of godlines How cōmeth it to passe that one man doth more addict himselfe vnto the worde of God then another euen because he is elected Againe how commeth it to passe that the same man goeth forwarde in the right course of godly life saue only because Gods purpose is stable and that he will finishe the worke which he hath begunne with his ●ande Finally this is the fountaine of the difference betweene the children of God and the vnbeleeuers that the former sort are drawen vnto saluation by the spirit of adoption the other are carried headlong into destruction by their vnbrideled flesh Otherwise Christ might haue saide I knowe what euerie one of you will be And to the end they may arrogate nothing to themselues but may rather acknowledge that they differ from Iudas by grace only and not by their owne power he setteth before them free election that in it they may be grounded VVherefore let vs learne that all the partes of our saluation doe depend thereupon And whereas hee reckoneth Iudas in another place amongest the elect it is another manner of speech not contrary For he speaketh in that place of the temporall election whereby God appointeth vs vnto some certaine kind of work as Saul who was elected to bee a king yet was he a reprobate But Christ intreateth now of the eternall election wherby we are made the children of God wherby God hath predestinated vs vnto life before the worlde was made God doth sometimes adorne the reprobate with y e gifts of the spirit that they may execute that function whereunto they are called So princely vertues do appear for a time in Saul so Iudas did excel in such notable gifts as were meet for an Apostle of Christ. But y ● sanctificatiō of the spirit which y e Lord doth vouchsafe to bestow vpon none saue only his children is farre vnlike to these For he renueth them in minde and heart to the ende they may bee holy and without blame in his sight Secondly it hath a liuely roote in them which can neuer be plucked vp because God doth not repent him selfe of his adoption In the meane season this remaineth sure and certaine that it is the gift of Gods election that whenas we haue embraced Christ his doctrine by faith we doe also followe it in life and that this is the onely cause of our blessednes whereby we are distinguished from the reprobate that they being destitute of the grace of the spirite do wickedly perish we haue Christ to be our keeper who gouerneth vs with his hand defendeth vs with his power Furthermore Christ giueth in this place an euident testimonie of his diuinitie First of al when he saith that he iudgeth not after
the manner of men secondly when he maketh himselfe the authour of Election For this knowledge whereof he speaketh is proper to God but this other thing is more effectuall when he testifieth that hee did choose those that were chosen before the creation of the worlde For this so excellent a token of his diuine power ought to moue vs more then if the Scripture should call him God an hundred times That the scripture may be fulfilled It might haue seemed to haue been an absurd thing that he that was elected to be of so honourable an order should not also haue beene endowed with true godlinesse For it was a readie obiection why Christe had not chosen him whom he meant to make one of his Apostles Yea why he made him an Apostle whom he knew would be such a wicked fellow Therefore he telleth them that it was meete it should be so because it was foretolde or at least that this was no new thing because Dauid had tryed the same For some doe thinke that the prophesie whiche is cited belongeth properly to Christe Some other doe thinke that it is a plaine comparison that as Dauid was betrayed by an houshold enemie and that vniustly euen so Gods children are subiect to the like estate As those men think the sense should bee whereas one of my disciples i● a wicked traytour and betraier of his master this is not the first falshood of that sort that hath been in the world but rather that commeth to passe at this day whiche the scripture doth testifie was done in times past But forasmuche as that was shadowed in Dauid which did appeare more plainely afterwarde in Christ I doe willingly agree with the former sort who say that that was properly fulfilled which Dauid had foretold by the spirite of prophesie Psal. 41. 10. Othersome think that it is an vnperfect sentence wherein the principall verbe must be vnderstood But if you reade it in one texte that the scripture may be fulfilled Hee that eateth bread with mee hee lifteth vp his heele against mee there shal be nothing wanting Furthermore to lift vp the heele doth signifie metaphorically to set vpon any man craftily vnder pretence of friendship that he may be oppressed at vnawares Now we must suffer that thing patiētly also who are Christs members which Christ who is our head and patterne hath suffered And truly this hath been an ordinarie thing almost in all ages in the Church that it hath no greater and more deadly enemies then those that be of the housholde of the Churche VVherefore least suche crueltie doe trouble the faithfull let them accustome themselues betimes to suffer traytours 19 Now I tell you of it He telleth his Disciples in this sentence that they haue so small cause to faint because there is one reprobate gone out from amongest them that their faith ought the better to be confirmed For vnlesse we should see that in the Church with our eyes which was fortetold concerning her troubles and combates wee shoulde for good causes doubt where the prophesies were become But when as y e truth of the scripture agreeth with our experience then doe we the better perceiue that god careth for vs that we are gouerned by his prouidence In these wordes that you may beleeue that I am he giueth thē vs to vnderstand that he was that Messias which was promised Not that the treason which Iudas wrought did beginne to bring the Disciples vnto faith but because their faith was the more encreased whenas they came vnto the experience of those things which they had heard before out of the mouth of Christ. And now there may be a double sense and meaning in these words so that he may say that they should beleeue when the thing was come to passe because he knew al thinges or that hee wanted nothing of all those things which the scripture doth testifie concerning Christ. But because they doe both agree reasonable wel with the wordes the readers may for me choose whether they will 20 Verily verily I say vnto you There is either a new speech set downe in this place whiche is vnperfect or els Christe preuenteth an offence which was about to arise by reason of the wicked fact of Iudas For the Euangelistes doe not alwayes knit togeather the whole Sermons of Christ but doe sometimes gather together diuers sentences briefly although it is more likely that Christ meant to cure and preuent the offence It appeareth too plainly how apt wee are to receiue woundes by euill examples wherby it commeth to passe that the falling away of one man doth wound two hundreth more to extinguish their faith but the constancie of tenne or twentie godly men can scarse edifie one Therefore seeing that Christ did set such a monster before their eyes it was necessary for him to reach out his hand vnto the disciples least beeing stroken with this noueltie they should goe backwarde Neither had hee respect vnto thē only but he prouided for those that should come after them also For otherwise the remembraunce of Iudas might hurt vs much at this day For whenas the Diuell cannot estrange vs frō Christ by causing vs to hate his doctrine he maketh vs either weary of it or els causeth vs to contemne it because of the ministers But this admonition of Christ doth shew that it is an vniust thing that the vngodlinesse of certaine which behaue themselues wickedly and vngodlily in theyr office should any whit empayre the Apostolicall dignitie The reason is because we must haue respect vnto God the author of the ministerie in whom we shall finde nothing that is worthie of contempt and secondly Christ himselfe who is appointed of the father to be the onely teacher speaketh by his Apostles Therfore whosoeuer doth not vouchsafe to receiue the ministers of the Gospell he reiecteth Christ in them and God in Christ. Foolish are the Papists and absurd whilest that they wrest this title and commendation to establish their tyrannie For first of al they adorne themselues with other mens begged feathers wheras they are nothing like to Christ his Apostles secondly although we graunt them to be Apostles Christ meant nothing lesse in this place thē to giue his right vnto men For what other thing is it to receiue those whom Christ sendeth but to giue them place that they may fulfill the function which is enioyned them 21 VVhen Iesus had said thus he was troubled in the spirit and said verily verily I say vnto you that one of you shall betray mee 22 Then the Disciples looked one vppon another doubting of whome hee dyd speake 23 Furthermore one of Iesus his Disciples whome Iesus loued leaned vppon his breast 24 Therefore Simon Peter beckoned vnto him that hee should aske who it was of whom hee spake 25 Therefore when he leaned vpon Iesus his breast he saith vnto him Lorde who is it 26 Iesus answered he it is to whom I shall giue this soppe after that
his heauenly glory and in light which no man can attaine vnto it vanisheth away and also the flesh doth of his owne accord put into our heads a thousand immaginations which may turne vs away from beholding GOD aright Therefore Christ setteth himselfe before vs as a marke whereunto if our faith bee directed it shall finde a place in readinesse where it may rest For hee is the true Immanuel who so soone as he is sought by faith he answereth vs within This is one of the principall points of our faith that it must be directed vnto Christ alone least it wander here there that it must be staide in him least it faint in temptations And this is the true tryall of faith when as we doe neuer suffer our selues to be pulled away from Christ and the promises made in him VVhen as the popish diuines do dispute cōcerning 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 son●● 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
displease the more part of mē For we may redily obiect that many whiche are of the world namely whō the filthy cōfusiō of all thinges deliteth do fauour their doctrine again many of the world do hate it because they are desirous to haue the politike order remaine 20 Rem●mber the word It may also be read in the Indicatiue mode You remēber but without any great alteratiō of the sense yet in my iudgement the Imparatiue mode doth the better agree And it is a cōfirmatiō of the sentence next going before where Christ said that the world hated him who did excel his disciples For it is not meet that the seruant should bee in better estate thē his master Furthermore after that he hath spoken of the persons he maketh mētiō also of the doctrine for there is nothing that troubeth the godly more then whē they see the doctrine whiche is gods proudly cōtēned of men For it is an horrible monster the beholding wherof may make the strongest breast heart quaile But whilest that on the other part we remember that the sonne of God himselfe did no lesse trie stubbornnes there is no cause why we should maruel that y e doctrine of god is so little reuerēced amōgst mē In that he calleth it their his doctrine it is referred vnto the ministerie There is one onely master of the Church but he would haue his doctrine which he taught first to be preached afterward by his Apostles 21 But all these things Because the fury of the worlde is monstrous whilest that it rageth so against the doctrine of saluation Christe sheweth a reason thereof because it is carried headlong into destruction through blinde ignoraunce For no man would warre against God openly therefore it is blindnesse and ignoraunce of God which causeth the worlde so carelesly to fight against Christ. Therefore we must alwayes haue respect to the cause neither can we haue any true consolation any where els saue only in the testimonie of a good conscience Hereby must our mindes be lifted vp likewise vnto thankfulnesse that whilest that the world doth perish in the blindnesse thereof God hath vouchsafed to make vs partakers of his light Neuerthelesse we must hold that the hatred of Christ doth proceede from the dulnesse of the minde whenas God is not knowen For as I say oftentimes vnbeliefe is blinde not that the wicked doe vnderstand and perceiue nothing but that all their knowledge is confused and doth vanish away straightway which thing I haue handeled more at large els where 22 If I had not come and spoken vnto them they should haue no sinne but now they haue no excuse for their sinne 23 Hee that hateth me hateth my father also 24 If I had not done the workes amongest them which no other man hath done they should haue no sinne but now they haue both seene and also heard both mee and my father 25 But that the worde which is written in their law may be fulfilled they hated me for nothing 26 And when the comforte● shall come when I will sende vnto you from my father the spirite of truethe whiche proceedeth from the father hee shall testifie of mee 27 And you doe also testifie because you are with mee from the beginning 22 If I had not come In that he said that the Iewes hated the gospel because they knew not God least any man should thinke that this serueth to mittigate their offence hee addeth that they were maliciously blinde as if a man shoulde shut his eyes least hee bee compelled to behold the light For otherwise it might haue beene obiected againste Christe if they know not thy father how is it that thou doest not redresse their errour VVhy hast thou not at least tryed whether they were altogeather vnapt to bee taught or no Hee answereth that he hath executed the office of a good and faithfull teacher but all in vaine because malice woulde not suffer them to returne vnto foundenesse of minde Furthermore his meaning was to make all men afraide vnder theyr person who doe either refuse the truth of God when it is offered vnto them or resist the same willingly when they knowe it And although there remaineth terrible vengeance of God for them yet Christe hath respect rather vnto his Disciples that hee may encourage them with certaine hope of victorie least at any time they yeelde vnto the wickednes of the wicked For whenas we heare that such is their end wee may triumph now as it were in the middest of the battell They shoulde haue no sinne Christ seemeth to graunt by these wordes that only vnbeliefe is sinne and there be some which thinke so Augustine thinketh somewhat more soberly yet the commeth vnto the same sense For because faith remitteth and blotteth out all sinnes hee saith that it is only the summe of vnbeliefe that condemneth This is truly said forasmuch as vnbeliefe doth not only keepe men from beeing deliuered from the giltinesse of death but it is the fountaine and cause of all euill But all that disputation doth nothing appertaine vnto this present place For this word sinne is not taken generally but according to the circumstance of the cause which is handeled as if Christ should say that their ignoraunce is by no meanes excusable because they had malitiously refused God in his person Likeas if we call him giltlesse iust and pure whom we will acquit of one fault only wherof he was giltie Therfore that absolution of Christe is restrained vnto one kinde of sin because he taketh from the Iewes their cloake of ignorance in the contempt and hat●ed of the Gospell Yet heere ariseth a newe question as yet whether vnbeliefe were not sufficient to condemne men before the comming of Christ or noe And there be frantike fellowes who gather falsly out of this place that whosoeuer died before Christs comming without faith they were in a doubtfull and suspensed state vntill Christ did shew himselfe vnto them As if there were not many places of scripture extant whiche testifie that the onely conscience was sufficient to make them guiltie Death saith Paule Rom. 5. 14. reigned vntill Moses in the worlde And in another place in the same Epistle 2. 12. he teacheth that they shall perish without lawe which haue sinned without lawe Then what is Christ his meaning Truly there is a graunting in these wordes whereby hee giueth vs to vnderstande that there remaineth nothing for the Iewes which they can pretend to mittigate their fault after that they haue reiected life willingly and wittingly when it was offered vnto them So that the excuse whiche hee graunteth them doth not quite acquit them but doeth only extenuate the greeuousnesse of the wickednesse according to that the seruaunt which knoweth the will of his master and despiceth it shal be sorer beat Luke 12. 47. For Christ meant not to promise pardon vnto others but to holde his enemies conuicted who had reiected the grace of God stubbornly to the
afterward indifferently for all menne Father pardon them for they knowe not what they doe I answeare that the prayers which we make are yet notwithstanding restrained vnto the Electe VVee must desire that this manne and that and euery manne may be saued and so comprehende al mankinde because we cannot as yet distinguish the electe from the reprobate yet neuerthelesse when we pray that the kingdome of God maye come we doe also pray that he will destroy his ennemies There is thys onely difference that wee pray for the saluation of all menne who wee knowe are created after the image of GOD and whiche haue the same nature whiche wee haue wee leaue their destruction to Goddes iudgement whome hee knoweth to be reprobates But there was another speciall reason of the prayer which is recited heere whiche ought not to bee followed as an example For Christe prayeth not accordinge to the bare feelinge of faith and loue but beinge entred into the secreat places of heauen hee setteth before his eyes the secreat iudgements of the Father which are hidden from vs so longe as wee walke by faith Furthermore wee gather out of these wordes that GOD chuseth whome hee thinketh good vnto him selfe out of the worlde that they may bee heyres of life and that this difference commeth not from mennes merites but that it dependeth vppon hys meere good will For those menne whiche place the cause of election in man they must beginne wyth faith And Christe sayeth flatly that they were the fathers whiche are giuen hym And it is certaine that they are giuen for this cause that they may beleeue and that faith floweth from thys giuinge If this giuinge bee the beginninge of faith and if election doe goe before it in order and time what remaineth but that wee confesse that they are chosen freely whome GOD will haue saued out of the worlde Nowe seeinge that Christe prayeth for the electe alone wee must needes haue the faith of election if wee will haue our saluation commended to the father by him Therefore they doe great iniurie to the faithfull whiche goe about to blotte out the knowledge of election out of their mindes because they depriue them of Christe his voyce and consent Furthermore the peruerse dulnesse of these menne is refuted in these woordes who vnder the colour of election doe giue themselues vnto flouthfulnesse whereas it ought rather to sharpen and prouoke in vs the desire to praye as Christe teacheth by hys owne example 10. And all mine are thine Heereunto belongeth the former member that hee shall surely be hearde of the father I commende none other sayeth he vnto thee saue those whome thou acknowledgest to be thine owne because I haue nothinge that is separated from thee therefore I shall not take the repulse In the seconde member hee sheweth that hee hathe iust cause to care for the elect because they are his owne after that they are the fathers All these thinges are spoken to the confirmation of our faith VVee must not seeke for saluation anye where else saue onely in Christe VVee will not bee content with Christe vnlesse wee knowe that wee possesse GOD in hym Therefore wee must knowe and holde that vnitie whyche is betweene the Father and the Sonne whyche causeth that there is no diuision betweene them That agreeth with the seconde member which hee addeth afterwarde that hee was glorified in the disciples For it followeth that it is meete that hee further their saluation on the other side And this is a good signe and token to confirme our faith that Christ will neuer neglect our saluation if he shall be glorified in vs. 11. I am not nowe in the worlde Hee sheweth an other cause whye hee prayeth so earnestlye for his Disciples to witte because they shall shortly be depriued of his corporal presence vnder which they rested hytherto So long as hee was conuersant with them hee browded them vnder his winge● as a henne doth her chickine now when hee departeth he prayeth his father to couer them with his sauegard and this doth he in respect of them For he prouideth a remedie for their feare that they may rest vpon God himself vnto whom hee deliuereth them now as it were from hand to hande And we gather no small comforte hence when we heare that the sonne of God is so much the more carefull for the safetie of his whenas he leaueth them according to the body For we must gather thereby that he respecteth vs at this day also whilest we are in the world that he may prouide for our miseries from his heauenly glory Holy father The whole prayer tendeth to this ende that the disciples may not be discouraged as if their estate should bee woorse because of the corporall absence of their master For seeing that Christ was gyuen them for a season to be their keeper he restoreth them now againe into his fathers hande as hauing fulfilled his function that heereafter they may be preserued through his protection and power The summe is this whenas the Disciples are depriued of the beholding of the fleshe of Christ they suffer no losse because God receiueth them into his tuition whose power is euerlasting Hee prescribeth the manner of preseruing them that they may bee one For looke whom the father hath determined to saue he gathereth those into the holy vnitie of faith and the spirite But because it is not sufficient if men conspire together any manner of way this clause is added euen as wee For our vnitie shall be happy then if it represent the image of God the father and of Christ as the waxe doth receiue a forme from the ring wherewith it is sealed But I will expounde shortly after howe the father and Christ are one 12 VVhilest I was with them in the world I haue kept them in thy name These who● thou hast giuen mee haue I kept and none of them hath perished but the sonne of perdition that the scripture might be fulfilled 13 And now I come vnto thee and these thinges speake I in the worlde that they may haue my ioy fulfilled in themselues 12 VVhilest I was in the worlde Christ saith that he hath kept them in his fathers name because he maketh himself a minister only which hath done nothing saue only through the power of God and his ayd Therfore he giueth vs to vnderstand that it is vnlikely that they should perishe now as if the power of God were extinguished by his departure But this seemeth to be a very absurd thing that Christ resigneth this dutie to keepe them vnto God as if he did cease to be the keeper of his hauing finished the course of his life VVe may readily answere that he speaketh in this place only of the visible keeping which had an ende in the death of Christe For truly so long as he was vpon earth he had no neede to borrowe power of any other whereby he might keepe the Disciples but this is wholy referred vnto
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 ●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 cōming of y ● 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 cōmodiousnes 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 th● that thing which they sought not that hee might discerne and distinguish the b●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
but that that they may proue that it is vnmeasurable and contained in no place But the woordes import no such thing because the Euangelist saieth not that he entered in by the doores when they were shutte but that he stoode in the middest of his disciples when as notwithstandinge the doores were shutte and he had no entraunce and way made him by the hand of man VVe know that Peter came out of the prison when it was fast lockte shall we therefore say that he came through the middest of the yron and plankes Therefore away with these childishe subtelties who haue in them no soundnesse and bring with them many toyes and dotings Let this be sufficient for vs that Christ meant to establishe the credite of his resurrection amongst his disciples by an excellēt myracle Peace be vnto you This is a common forme of saluation vsed amongst the Hebrewes who vnder this woorde Peace doe comprehende all prosperitie and good thinges whiche are woont to be desired vnto blessed life Therefore this saying importeth as much as if you shoulde say Be it wel and happily vnto you VVhich I speake for this cause because some menne dispute Philosophically concerning peace and concorde in thys place seeing that the onely intent and purpose of Christ is to wish wel to his disciples 20. He shewed them his handes It was meete that this confirmation should he added that it might be made knowen vnto them by all meanes that Christe was risen againe If any man thinke that it is vnmeete and contrary to Christes glory that he beareth his woundes as yet after his resurrection Lette him first of all consider that he rose againe not for hys owne but for our sake and secondly that what soeuer maketh for our saluation it is vnto him glorious For in that he humbled himselfe for a season his maiestie was no whit abated by that Nowe seeing that these woundes which are spoken of heere doe serue to set forth the credite of the resurrection they doe diminish no whitte of his glorye And if anye manne shal gather heereby that Christ hath as yet his side thrust throgh and his handes pearced he shal be ridiculous for asmuche as it is certeine that the vse of his woundes was but temporall vntill the Apostles were fully perswaded that he was risen from death VVhen Iohn saieth that the Apostles reioyced when they sawe the Lord hee giueth vs to vnderstande that al that sorow which the death of Christ had brought to the Apostles was driuen away by his new life Hee saith againe peace be vnto you This second salutatiō seemeth to tend to none other end saue only that the Lord may be so heard as the greatnes and weightines of the things wherof he was about to intreate did deserue 21. A● my father hath sent me By these wordes Christ doth as it were cōsecrate his Apostles into the office whereunto hee had ordained and appointed them before They were sent before through out Iudea but only like cryers which commaunded the people to heare the chiefe teacher and not as Apostles which did take vppon them the continuall office of teaching But now the Lord maketh them his embassadors that they may erect his kingdom in the world Therefore let this continue sure certeine that the Apostles are now first of all appointed to be ordinary ministers of the gospel His words import asmuch as if he shuld say that he hath executed the office of a teacher hitherto and that therfore sithence that he hath fulfilled his course he doth now cōmit the same charg vnto thē For he meaneth that his father had made him a teacher of y e Church on this cōdition that he might go before the rest for a time and that he might then chuse into this place those which might supply his place whē he was absent In which respecte Paule Ephe. 4. 11. saith that hee made some Apostles some Euangelistes some Pastors to gouerne the Church vntill the ende of the world Therefore Christe dooth testifie of all that although his office of teaching was but temporall yet the preaching of the Gospell lasteth no small time but shall be eternall And secondlye to the end the doctrine which proceedeth from the mouth of the Apostles maye haue neuer a whitte the lesse authoritie he commaundeth them to enter into the same function which hee had of his father hee giueth them the same person and assigneth vnto them the same authoritie It was meete that their ministerie should be established thus for they were obscure men and of the common sorte Againe admitte they were of great renoume and dignitie yet we know that whatsoeuer men haue it is farre inferiour to fayth VVherefore it is not without cause that Christ imparteth vnto his Apostles the authoritie which he hath receiued of the father that he may by this meanes declare that the preaching of the Gospel is enioined thē not by man but by the commaundement of God But hee did not so put other in his place that he doth leaue the principal maistershyppe because the father would haue that to remaine in his power alone Therfore he continueth and will continue for euer the onely teacher of the Church but there is this onely difference that he spake with his owne mouth so long as he was conuersant vpon earth he spea●● 〈…〉 by his Apostles Therefore this succession is such that Chri●● 〈…〉 thing thereby but his ●ight remaineth vntouched and his honour 〈◊〉 For that decree cannot be broken whereby we are commaunded to heare him and no other In summe Christ meant not in this place to adorne menne but the doctrine of the Gospell Furthermore wee must note that he intreateth of the preaching of the Gospell onely For Christ sendeth not his Apostles to make satisfaction for the sinnes of the worlde to purchase righteousnes as hee himselfe was sent of the father Therefore he toucheth not in this place any peculier thing that he had but he doth only appoint ministers and pastours to gouerne the Church and that vppon this condition that he may retaine the principall power and that these menne may challenge to themselues nothing els but the seruice 22. He breathed vppon them Because no mortall manne is sitte for so harde and weightie a function therefore Christ furnisheth his Apostles with the grace of his spirite And truely it is a thing which passeth mans habilitie far to gouerne Gods Church to bringe the message of eternall saluation to erect the kingdome of God vppon earth and to lifte vppe menne vnto the heauens VVherefore it is no merueile that there is no meete manne founde vnlesse he be inspired with the holy Ghost For no manne can speake any word concerning Christ vnlesse the spirit directe his tongue so farre off is it that any manne is sufficient to fulfill faythfully and hartily all the partes of such an excellent office And this glorye belongeth to Christ alone to fashion and forme those whome hee
common cōfession of al the godly which we see Christ alloweth Doutles he wold not haue suffred the honor to be giuē rashly and falsly vnto himself being taken frō his father yet he doth flatly allow that which Th. said wherfore this one place is sufficiēt 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 whē 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 reprehēdeth nothing in Tho. saue only that he was so slow to beleue so that he had need to be drawn vnto the faith violētly by the experiences of his senses which is quite contrary to the nature of faith If any man obiect that there is nothing more vnconueniēt 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 remēbred the doctrine which he had almost forgottē before For doutles faith cannot flow frō the bare experiments of things but she must haue her beginning frō 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 cōmeth 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 heauēs that it may beleeue those things which are hiddē from the sense perceiuing of mā 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 ouercōmeth 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 cōmon to all the godly sithēs that he appeared vnto the world to be the redemer therof He cōpareth 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 thē 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 I● 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 writtē 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 thing● 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 intēded 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 foūded and grounded in myracles which ought wholely to ●eane vnto the
the condition of our nature is liuely depainted in the blind man 9. 7. Nestorius Nestorius a heretike 1. 14 Nicodemus Nicodemus a master in Israel 3. 10. Nicodemus cōmeth vnto christe by night 3. 1. taketh christs part in the same place 7. 50. he burieth the body of Christ with Ioseph 20. 40 How fasly many doe pretend the example of Nicodemus 7. 50. To what ende the example of Nicodemus ought to be appliede in the same place wherin many doe imitate Nicodemus at this day in the same place The example of Nicodemus and Ioseph prescribeth vnto vs what we owe vnto christ 19. 38. O Obedience Obedience is the foundation of right worship 8. 15. An excellent example of obedience in the blind man 9. 6. The fruite of obedience 5. 29. A token of obedience in the mother of Christ. 2. 5. Christ offered his obedience for the price of our redemption 14. 31. Obedience is better with God then all manner of worship and honour 13. 6. Obey Christ instructeth teacheth vs to obey by his owne example 19. 28. To obey God 16. 2. Offence Yee shall suffer offence in me 16. 32. Offences If offences be wanting men do feigne them to themselues 7. 27. Why many do faint at this day by reason of offences 17. 13. One How this must bee vnderstood that Christ the father are one 17. 21. Ouercome Christ hath ouercome the worlde 16. 33. P Pacience What is required in Christian patience 88. 23. Peace Wher true peace is found and the meanes to make the same 16. 33. What Christe meaneth by this worde peace 14. 27. 1 To haue peace in christ 16. 33. Pastours VVhere pastours must begin if so be it they will doe their duety wel in the same place 10. 2. Vppon what partes the office of a pastor cōsisteth in the same place the authority of pastours 7. 47. the labour of pastors doth profit the elect only 21. 16. By what meanes true pastors are knowen from the reprobate 10. 7. and 4. VVho are to be accounted lawfull pastours of the churche christ the onely shepheard 10. 10. 20. 22. Howe this name pastor is imparted vnto menne in the same place How pastours are sayd to giue their soules for their sheepe 10. 12. VVhether shepheards may flie sometimes in the same place VVhat maner of rule christe prescribed by his owne example to pastours 18. 8. Pearish to pearish for euer 3. 1. 16. 10. 28. Persecution Persecution is a touch stone to trie faith 16. 71. If they haue persecuted me they wil persecute you also 15. 20. Perseuerance Election is the cause of the perseuerance of the faithful 13. 18. Peter Peter wil not haue his feete washed 13. 6. It is foretold that he should deny christ 13. 38. He followeth christ a farre off 18. 26. he denieth christ 18. 17. 25. 27. christe foretelleth Peter his death 21. 28. Why Peter was thrise ordained a pastor by christ 21. 15. Petitions Our petitions must be subiecte to God 13. 36. Pharisies VVhy they were called Pharisies 3. 1. The Pharisies enter not into the common hall 18. 28. The Pharisies striue about Purification with the disciples of Iohn 3. 25. 16. Philip. Whence Philip was his calling 1. 43 12. 21. Pilate Pilate was made a preacher of y e gospel vnawares 19. 19. 21 How Christ correcteth the fo●●lish arrogancie of Pilate 19. 11. The example of Pilate putteth vs in minde of our dutie 19. 21. VVe see the image of a proude man in Pilate 19. 10. The worlde hath manye Pilates at this day 19. 1. Place The place out of the psalm expounded 22. 19. 37. To what end the Euangelist citeth the place out of Zacharias 19 37. Pollution Pollution 18. 28. Porter Porter 10. 2. Poole Poole in Ierusalem 5. 2. Power Power of all flesh 11. 2. Prayer Praier must be adioyned to doctrin that it may be made effectuall 17. 3. VVhat the lifting vp of the eyes signifieth in praier in y ● same place A rule of praying aright 11. 3. The lawe of praying aright 15. 7. Prayers which are made for all are retained only to y e elect 17. 9. VVe must begin with prayer so often as we take meate 6. 11. Pray To pray the father in the name of christ 14. 13. 15. 16. 16. 23. Priestes The horrible furie of Priestes 19. 15. The Priestes depriue themselues of all good thinges in abandoning Christ. in the same place Princes Why princes doe not so obey christ as they ought 12. 43. The prince of the worlde commeth 14. 30. he shal be cast out 12. 32. he is alreadie iudged 16. 11. Profitable Profitable must not be separated from that which is lawfull 11. 49. The will of the father 6. 39. and 40. Promises The vse of promises 17. 1. Prophet Christe is a Prophet 4. 〈…〉 ●4 and 7. 40. It was 〈…〉 Prophetes 6. 45. The 〈◊〉 of thinges ought not to bee desc●ibed to prophesies 17. 12. Prouerbes To speake in prouerbs 16. 25. and 29. A Prouerbe 15. 6. Purification they striue about Purification with the Disciples of of Iohn 3. 15. 26. The Iewes beleeue vntill this day the flitting of the soules out of one body into another 9. 2. Purpose Christe doth it and hee came for this purpose 5. 30. 6. 38. Q Quickeneth The sonne quickneth the dead as doth the father 5. 27. R Regeneration Regeneration 1. 13 3. 3. Regeneratiō is the first entrance in the kingdome of God Religion Pilate teacheth vs that there is some feeling of religion bread in men by nature 19. 8. Remission Remission of sins belongeth to Christ alone 20. 23. Remission of sinnes is called the knowledge of saluation in the same place Remit Whose sinnes yee shall remit c. 20. 23. Reapers The Apoostles Reapers 4. 37. He that repeth and he that soweth 4. 36. Repent God teacheth vs to repent by certaine light punishments in the same place Reprobates Reprobates are sometimes adorned by GOD with the gifts of the spirit 13. 18. How god doeth punishe the contempt of his grace in the Reprobates 7. 34. Reprobation A more sure token of reprobation 8. 47. Resurrectiō the resurrectiō of christ is the principall point of our faith 20. 1. Why Christe woulde haue the women to be witnesses of his resurrection in the same place The agreement of the Euangelists in shewing the resurrection of Christ. in the same place The ende of the resurrection of Christ. 20. 17. The resurrection of Christe is our triumph against death 21. 18. Why Christe is called the resurrection 11. 25. Why faith is the resurrection of the soule in the same place The resurrectiō of life iudgement 5. 29. Testimonies of Christ his resurrection 20. 17. Retaine To retaine sins 20. 13. Reward To what end the scripture maketh mention of rewarde 4. 36. Righteousnes Righteousnesse placed in Christ his assention vnto the father 16. 10. Wee must seeke righteousnesse frō the satisfactiō made by
7. 38. The spirite is the perfect maister of trueth 16. 12. Christ receiued the spirite not so much for himselfe as for his 1. 32. VVhat it is to worship in spirite and trueth 4. 23. How this must be vnderstoode that Christe was troubled in the spirit 13. 21. The testimony of the spirit is our onely aide against the inuasion of the world 15. 16. How the spirite is said to testifie of Christe in the same place Christ is present with vs by the trueth and grace of his spirit 12. 6. To what end the faithful doe receiue the spirit in the same place Howe this must be vnderstoode that the spirit speaketh not of himself 16. 13. The duetie of the holy spirit 16. 14. How this muste be vnderstoode that the spirit was not giuen christ by measure 3. 34. The spirite reproueth men two maner of waies 16. 8. VVhy christ added the visible brething in giuing the spirit to the Apostles 20. 22. What men are able to doe beeing depriued of the aid of the holy spirite 14. 18. Iesus gaue vp the ghost 19. 3. How the worship of God is said to consist in the spirit 4. 23. The spirit of giddinesse wherewith Satan driueth the wicked 12 10. The spirite of truth shall declare things to come 16. 13. Spittle Iesus made clay of spittle 9. 6. Sicke The sick man who had laid sick thirtie eight yeeres is made whole by Christ. 5. 9. To whom god hath sent speake the wordes of God 3. 35. Sinagogues christ preacheth in the Sinagogues 6. 59. To be cast out of the Sinagogues 9. 22. and 12. 42. and 16. 2. T Taught Taught of God 6. 45. Teachers It belongeth to Christe alone to frame the teachers of the Church 10. 22. Christ the onely teacher of the Church 20. 21. With what stoutnesse of minde the teachers of the Churche must bee endewed 2. 28. and 8. 29. and 16. 3. Whereuppon the authoritie of teachers dependeth 3. 2. Teaching God hath a double maner of teaching 14. 25. Temple The temple of Ierusalem was builded by Herod 2. 20. To what ende the temple was builded 2. 16. The temple was a figure of the church in the same place Why the temple was called the house of God 2. 16. Christ teacheth in the temple 7 24. 28. and 8. 12. 1. and 18. 20. The temple of the body of christ muste be destroyed by the Iewes 2. 19. 21. Temples VVhye our bodies are called Temples 2. 19. Tempted God will not suffer vs to be tempted aboue our strength 18. 9. Testimonie All men receiue not the testimonie of christ 3. 11. Christ giueth testimony of himselfe 8. 13. 14. 18. The testimony of the father of the sonne 5. 32. 36. 88. The testimony of christ of Iohn Baptist 1. 26. Theefe A thiefe a murtherer 10. 12. 8. Theeues Theeues are crucified with christ 19. 18. Thernades Fastning of the Thernades an holye daye of the Iewes 7. 2. Thankes To giue thanks 11. 2. 3. Thomas Thomas Didymus 11. 16. hee is reprehended for his vnbeliefe Thirst. Let him that is a thirst go vnto Christ 7. 37. To be a thirst for euer and not to be a thirst Title the title of christes cause 19. 19. Troubled Let not your heart be troubled 14. 1. 27. Truth Christ is the truth 14. 6 the truth of God must be defended although all the whole world say nay 5. 18. It is knowen to christe howe much the truthe differeth from figures 19. 10. Truth is taken for perfection of faith 14. 6. The truth shall make you free saith christ 8. 32. God is the fountaine of truth 16. 13. Christ full of truth 1. 17. It is a common thing amonge men to corrupt the truth of God 6. 14. who are saide to be of the truth 18. 37. What it is to do the truth 3. 21. Christe came to beare witnes of the truth 18. 37. The Diuell stood not in the truth Christ speaketh the truth 8. 45. which he hath heard of the father the spirite of truth shall teache all truth 16. 13. Twelue Twelue chosen by christ 6. 7. Time Christ saith that his time is not yet come 7. 6. 8. V Vnitie Vnitie of y e church is grounded no where els saue onely in the faith of the scripture 19. 23. Vnbeliefe How vnbeliefe is called the fountaine cause of all euils 8. 24. 15. 22. Vnbeliefe doth stop the way before vs that we cannot come vnto God 11. 34. He that beleueth not the sonne shall not haue life 3. 38. Vnrighteousnesse Vnrighteousnesse is not in God 7. 23. Vnion The meanes to know the vnion whiche is betweene vs and Christe 14. 20. Voyce The voice of one crying in the wildernesse 1. 23. How horible the voyce of christ shall bee to the wicked in the last iudgement 18. 4. The sheepe shall heare the voice of christ 10 16. Vine VVe must note three things chiefly in the similitude of y e Vine 15. 1. Christ is the true vine 15. 1. VV VVay Howe Christe is called the way the trueh and the life 14. 6. Christ is the way to the father in the same place VVater pots Water pots of stone 2. 6. VVeepe Mary and the Iewes doe weep for Lazarus his death 11. 33 Ye shal mourne weepe 16. 20 Iesus speaketh vnto Magdalen as she wept 20. 15. VVhole Christ made a man euery whit whole 7. 22 Thou art made whole sinne no more 5. 14. VVhippes The sinnes of men are not alwaies to be measured by the whips of God 9. 34. Pilate deliuereth Iesus into the wil of the Iewes beeing whipped 19. 1. VVeaknes Christ his weakenesse ought to vnderprop faith 14. 1. VVicked The wicked are not streightway to be discouered 13. 22. 26. Wicked men must be called vnto Gods iudgement seate 8. 28 VVorship The rule of worshippe which God requireth at our hāds 5. 24. VVhence we must set the law of Gods worship 18. 39. VVorshippers VVho be true worshippers 4. 23. 24. VVoman The comparison of a woman with childe 16. 21. VVord VVhy the Sonne of God is called the word 11. 〈…〉 In what sense the word of Christ is called life 6. 63. The word of christ shal iudg him that reiecteth his words 12. 42. To abide in the word of Christ. 8. 31. To keepe the word of Christ. 8. 51. 14. 23. 24. 15. 20. 17. 6. VVhy the word of God is darke vnto vs. 16. 25. The word of God is truth 17. 17. The word was in the beginning 1. 1. was made fleshe in the same place 14. the worde of God is the onely mark of faith 20. 31. The word of life 6. 68. What knowledge we can conceiue of Christ without the word 6. 19. It is a dangerous thing to inuēt any thing in diuine matters without the word 6. 15. VVe must alwaies hold a mutual consent betweene the word and faith 11. 21. VVith what remedy wee muste cure the
hand Furthermore wee must note whether he leadeth men principally namely that they may finde remission of sinnes in him And like as Christ did of set purpose offer himself vnto the disciples that they might come vnto him so doth he nowe gentlie encourage and exhort them Neither doth he stay till they speake first but hee asketh VVhat seeke yee This so faire gentle a bidding which was once made vnto two doth now appertaine vnto all VVherefore wee neede not to feare that Christ will withdraw himselfe from vs or will deny vnto vs an easie accesse if so be it he see vs desirous to come vnto him to make towards him but that he will rather stretch foorth his hande to helpe vs. And how shall he not meet those that come vnto him who seeketh the wandering and those that goe astray that hee may bring them into the way 38 Rhabbi This name was common to those that were potentates and endued with any honor but in this place the Euangelist noteth an other vse of his time namely that by this name they did salute doctors interpreters of the word of God Although therfore they do not yet acknowledge Christ to be the only master of the church yet being moued with the title that Iohn giueth him they account him in steede of a Prophet Doctor which is the first step vnto readinesse to bee taught VVhere abidest thou By this example are we taught that wee must take such a tast of Christe out of the first rudiments of the church as may inflame vs with a desire to goe forwarde Secondly that wee must not bee contented with a bare and vanishing sight but we must desire to come to his house that he may receiue vs as his gests For there are many that doe only smell the Gospel a farre off and so they suffer Christ to vanish away sodainly and all that to escape them whatsoeuer they had learned concerning Christ. And although they were not then made his continual disciples yet questionlesse hee instructed thē more fully that night that he might haue them wholy addicted vnto him shortly after 39 And it was almost That is it was almost night because it was with in two houres of the setting of the Sunne For they did then diuide the day into twelue houres which were longer in Sommer and shorter in winter Yet out of this circumstance of time we gather that these two disciples desired so earnestly to heare Christe and to knowe him better that they were nothing carefull for their nights lodging But we for the most part are much vnlike vnto them who driue of without ende from day to day because it is neuer commodious for vs to follow Christe 40 Andrewe the brother of Simon Peter was one of the two that heard of Iohn followed him 41 Hee founde his brother Simon first and said vnto him we haue found the Messias which by interpreting is called Christe 42 Therefore he brought him vnto Iesus Iesus beholding him said Thou art Simon the sonne of Iona thou shalt be called Cephas which is if thou expound it a stone 40 Andrewe The drift of the Euangelist vnto the end of the chapter is this that we may know how disciples were brought vnto christ by litle litle Here he speaketh of Peter he wil speake afterward of Phillip Nathanael In that that Andrew bringeth his brother by and by is expressed y t nature of faith which choketh not the light within but doth rather spread it abrode on euery side Andrew hath scarce one sparkle yet doth he lighten his brother therewith VVoe be vnto vs therfore if when we be lightened we doe not indeuour to make others partakers of the same grace Yea we may note two thinges in Andrew which Isaya● requireth of the children of God namely that euery man do take his neighbour by the hand and then that he say Come let vs goe vp into the mountaine of the Lord he shal teache vs. For Andrew reacheth out his hand but in the meane while he doth it to this end that he may be his schoolefelow in the schoole of Christ. Furthermore we must note God his purpose that he would haue Peter who was about to be the far more excellent to bee brought vnto the knowledge of Christ by the meanes and ministerie of Andrew Let none of vs how excellent soeuer he be refuse to be taught of him that is our inferiour For he shall bee grieuously punished for his churlishnes and pride that wil not vouchsafe to come vnto Christe for the contempt wherewith he despiseth man 41 VVe haue found the Messias The Euāgelist turneth this worde Messias into Greeke that he might make that knowen vnto all the world which was kept close amongst the Iewes Furthermore this was the ordinary title of kings like as they were annointed solēnly But in the mean while they were not ignorāt that there was one king that should be annoynted of God vnder whō they should hope for perfect eternal felicitie especially seeing that they had tried the vnstable earthly kingdome of Dauid Furthermore as God raysed them vp being brought down oppressed with diuers sorrowes vnto the waiting for the Messias so did hee more manifestly declare vnto them that his cōming drew neere For the prophesie of Daniel excelleth the rest is more plain as touching the name of Christ for he doth not attribute the same vnto kings as doe the prophets before him but he maketh it proper vnto the Redeemer only Here by it came to passe that when as mention was made of the Messias or of Christe they vnderstood none other saue the redeemer The greater wōder is it that he was receiued of so few who was so muche desired of all men was in the mouth of al men 42 Thou art Simon c. Christ giueth Simon a name not as it falleth out commonly amongst men according to any euent that is past or according to that that is seene but because hee was about to make him a stone first hee saith Thou art Simon the sonne of Iona. He setteth downe the name of his father vnperfectly which is cōmon enough when as names are translated into other tongues For it shall manifestly appeare out of the last chapter that he was the sonne of Iohanna or Iohn And all this is asmuch as if he should say that he shal be another maner of person thē he is now Neither doth he make mention of his father for honors sake but he affirmeth that for all that he came of a base stock and was of no estimation among men yet should this no whit hinder him frō making a man of inuincible force Therfore the Euangelist reciteth this as a prophesie that Simon had a new sirname giuen him I meane a prophesie not so much because Christ foresaw that Peter wold be constant in the faith but because he foretold what he would giue him Therfore he setteth foorth with
a title now the grace wherewith he determined to indue him afterward for this cause hee saith not that this is his sirname now but he deferreth it vntill the time to come Thou shalt be called Cephas saith he It is meete that all the godly bee Peters or stones that beeing founded in Christe they may be made fit to build vp the temple of god but he alone is called so because of his singuler excellencie In the meane while the papistes are to be laughed at who put him in Christs steed that he may be the foundation of the Church As if hee the rest were not founded in Christ. But they are twice ridiculous whilest that they make a stone the head For ther is extāt in the repetitions of Gratianus a doltishe canon vnder the name of Anacletus which changing the Hebrewe name with the Greeke making no difference betweene Cephale Cepha thinketh that Peter was made by this name the head of the church Furthermore Cepha is rather a Chaldean then an Hebrew name but that was the vsuall kinde of pronunciation after the captiuitie of Babylon Therefore there is no doubtfull thing in the wordes of Christ. For hee promiseth Peter that which he would neuer haue hoped for and therein doth he set foorth his grace vnto al ages that his former estate can no whit hurt him seeing that this excellent title declareth that he was made a new man 43 The next day Iesus would goe foorth into Galilee and he founde Phillip and hee said vnto him follow me 44 And Phillip was of Bethsaida the citie of andrew and Peter 45 Phillip found Nathanael and he saith vnto him we haue found Iesus the sonne of Ioseph of Nazareth of whom Moses writ in the lawe and the prophetes 46 Nathanael saide vnto him Can there any good thing come out of Nazareth Phillip said vnto him come and see 43 Follow me For asmuch as the minde of Phillip was inflamed with this one word to follow Christ we do thereby gather what great force there is in the word but it doth not appeare in all alike For god doth cal many but without fruit as if he did only strike their eares with a vaine sound Therefore the externall preaching of the worde is of it selfe vnfruitfull saue only that it doth wound the reprobate to death y t they may be made inexcuseable before god But whēas y e secret working of y e spirit doth quicken the same it must needs be that all the senses must so bemoued that men may be redie to follow whither soeuer God calleth them Therefore we must desire Christe that hee wyll shewe foorth the same power of the gospel in vs. But Phillip followed Christe after a particuler maner for he is commaunded to follow not only as euery one of vs but as a fellowe and vnseparable companion yet notwithstanding this calling is a figure of the calling of all men Hee was of Beth●aida It seemeth that the name of this citie is put in of set purpose to the ende the goodnesse of God may appeare more manyfestly in the three Apostles VVe knowe how sharpely Christ threatned and cursed that Citie els where VVherefore in that some of that wicked and cursed nation are receiued by God into fauour it is to bee accounted as if they had been brought out of hell And whereas hee vouchsafeth to aduaunce those vnto so great dignitie whome he had deliuered out of that deepe dungeon that hee maketh them Apostles that is a most excellent benefite and a benefite worthie to bee remembred 45 Phillip founde Nathanael Howsoeuer proude men do despise these young beginnings and childhoode of the Churche yet it is our dutie to see and espie greater glory of God in them then if the estate of the kingdome of Christe had been mightie and very gorgeous from the begynning For we know what great aboundance did spring by and by from this little seede Furthermore wee see that there was heere in Phillip the same desire to edifie that was before in Andrew VVe see furthermore his modestie that the coueteth and goeth about no other thing saue only to haue some to learne with him of the cōmon master of al men VVe haue found Iesus It appeareth hereby what a slender portion of faith was in Philip that he cannot speake foure wordes concerning Christe but he intermingleth two grosse errours Hee maketh him the sonne of Ioseph and falsly assigneth vnto him Nazareth for his countrie and yet notwithstanding because he coueteth sincerely to profite his brother and to make Christe knowen God doth alowe this his diligence and it hath also prosperous successe VVee must euery one of vs doe our indeuour to keepe our selues within our bonds Neyther doth the Euangelist recite this as a thing worthie commendation in Phillip that hee doeth twice disgrace Christe but declareth that his doctrine howsoeuer it was corrupt and intangled with errour was profitable because the ende thereof was to haue Christe made knowen He calleth Iesus the sonne of Ioseph foolishly he maketh him a Nazarite vnskilfully but in the meane season he bringeth him vnto none other but vnto the sonne of God that was borne in Bethlaim neithey doth hee forge any false Christe but he will only haue such a one to be knowen as was described by Moses and the Prophetes Therefore we see that this is the principall thing in doctrine that they may by one meanes or other come vnto Christe that heare vs. Manie when they doe dispute subtilly concerning Christe doe notwithstanding so inwrappe and so darken him with their subtilties that hee can neuer bee founde In like sorte the Papistes wil not say that Iesus was the sonne of Ioseph for they know wel what his name is but in the meane while they depriue him of his power So that they shewe a shadow in steed of Christ. VVere it not better to stammer grosly with Phillip and to retaine the true Christe then to bring in a feigned Christ by an eloquent craftie kinde of speeche On the other side there be at this day many poore idiots who being ignorant of eloquence and rhethorike doe notwithstanding teach Christe more faithfully then all the Pope his Diuines with their deepe speculations Therefore this place teacheth vs that we must not hautilie refuse it if the simple and vnlearned speake anye thing of Christ vnfitly so that they direct vs vnto Christ. But least that we be drawne away with the false glosses of men from Christe let vs alwayes haue this remedie in readinesse that we ●●t the sincere knowledge of him from the lawe and the prophetes 46 Out of Nazareth At the first Nathanael starteth backe being offended with the countrie of Christe as it was declared by Phillip But he is first deceiued with the speech which Phillip vttered without consideration For he taketh that for a certaintie which Phillip thought foolishly Thē there foloweth a preposterous iudgemēt proceeding frō the hatred and contempt of