be shaken nor broken with such hard dealing VVe knowe howe grieuous and sore a hinderance the vnbeliefe of the worlde is vnto vs but it behooueth vs to ouercome it if we will beleeue in Christe Iesu for the estate of menne was neuer broughte to so good passe that the greater parte should followe Christ. VVherefore it is necessarie that whosoeuer shoulde geue their names to Christ should be instructed in these principles and armed with these defenses that they may continue in his faith But this wasâ— most greuous temptation that Christ was not knowen of his owne Naye he was contumeliously reiected from that people which boasted themselues to be the Church of God And especially for that the Priestes and the Scribes which had the gouernement of the Churche were his most deadly ennemies for who woulde thinke that he was their king that shoulde see him so vnwoorthely and reprochefully reiected from them Therefore Symeon doeth not withoute cause foretell that Christe was appoynted for the fall of many and those of the people of Israel And the meaning is that he was ordained of God that hee shoulde ouerthrowe and cast manye downe headlonge But it is to be noted that the fall rose heereof that the vnbeleeuers stumbled at him the whiche is shortly after declared where Simeon calleth hym a signe to be spoken againste Therefore because the vnbeleeuers are rebelles vnto CHRISTE they strike themselues againste him whereof foloweth their fall And it is a Metaphore fetched from a marke or butte at the whiche archers doe shoote as if that Simeon shoulde haue sayde Heereby is the malice of men perceiued nay the wickednesse of all mannes witte that all menne had made a conspiracie and should stirre and crie out against the Sonne of God For there coulde not bee suche a consent of the worlde to speake against the Gospell excepte it were as a naturall discorde betweene the Sonne of God and those menne And thoughe the ennemies of the Gospell disagree amongest themselues so as their ambition and furie carieth them into diuers factions and factiously are deuided into diuers fantasies as the varietie of their superstitions which separateth the Idolaters is manifolde Yet in this they all agree that they maye withstande the Sonne of God VVherefore it is truelye sayde that it is too euidente a token of the wickednesse of manne for that euer it withstandeth Christe And thoughe it bee an incredible woonder that the worlde so riseth againste his creator yet because the Scripture foretolde that it shoulde so bee and reason openly sheweth that when menne were once estranged from God throughe sinne they alwaies flee from him there is no cause why suche examples shoulde disturbe vs but rather that our faith being furnished with suche armes shoulde buckle it selfe forwardes to fight with the resisting of the worlde Furthermore because that God hadde then gathered Israel to himselfe out of the whole worlde and nowe that there is no more difference betweene the Iewe and the Grecian It was conuenient that that shoulde nowe come to passe whiche we reade shoulde then be done Isaias had do sayde in his time chapter 8. â—4 Beholde the Lord shall bee as a stumblinge store and as a rocke to fall vppon to the two houses of Israel from that tyme the Iewes neuer almost ceased to strike againste God but their moste violente conflicte was againste Christe Nowe they whyche call themselues Christians doe imitate the same furie Naye they whyche proudly arrogate to themselues the supremacie of the Church do often bend that power they haue to oppresse Christ. But lette vs remember that they shall nothinge preuaile but that at the lengthe they shall be broken and torne in peaces For vnder the woorde of Falling downe the spirite dueth so pronounce a punishment vppon the vnbeleeuers that we might learne to goe farre from them least companye shoulde wrappe vs in the same destruction And Christ is not therfore anye lesse to be beloued for that he rising many fall downe for the sauour of the Gospell ceaseth not to be pleasant and acceptable to God although iâ— be deadly to the wicked worlde If anye manne demaunde howe Christe canne be an occasion of falling to the vnbeleeuers which nowe are destroyed withoute hym The aunsweare is easie they pearish twice that wilfully depriue themselues of that saluation offered them from God Therefore the fall signifieth a double punishment whyche remaineth for all vnbeleeuers after that wittingly and willingly they haue striuen with God And rising againâ— To the former clause this comfort is opposed that it might mitigate the matter odious to our sense for this is sorowfull to be heard if nothing else were added but that Christe shoulde bee a stone of offence which through his hardnesse should breake and rend in peeces a great number of men Therefore the Scripture calleth vs backe to his other office that the saluation of men hath the foundation in him as Isaias 8. 13. also speaketh Sanctifie the Lord of hoastes let him be your feare and he shall be vnto you as a Sanctuary or a defensed tower And Peter speaketh more plainly to whome yee come as vnto a liuing stone disalowed of menne but chosen of God and precious and yee as liuely stones are built 1. Pet. 2. 4. for so it is contained in the scripture Beholde I putte in Sion a chiefe corner stone prooued electe and precious and he that beleeueth therein shal not be ashamed vnto you therfore which beleeue it is precious but to them whiche beleeue not the stone whiche the builders disalowed c. Therefore least this title wherein Christ is called the stone of offence should make vs afraid of Christ he presently on the contrary side affirmeth that hee is also called the corner stone whereby the faith of all the godly is sustained nay he woulde put vs in minde that that is but accidentall and that this is naturall and proper Furthermore it is woorthy to be noted that Christ is not called the stay or proppe of the godly but the rising for the estate of men is not suche as it were expedient for them to remaine in the same therefore it behoueth them first to rise from death before they can begin to liue 35. Through thy soule This admonition auailed to the confirming of the minde of the holy virgin least shee should be throwne downe wyth sorow when the time for those bitter conflictes were come whiche shee shoulde passe through But although her faith was shaken and troubled with diuers temptations yet the most bitter strife she had was with the crosse wherby Christ seemed as one vtterly extinguished And although shee was neuer swalowed vppe of sorowe yet her brest was not so stonie but that it was greuously wounded for the constancie of the Saints doeth muche differre from vnsensiblenesse That the thoughts of many hearts may be opened Some ioyne this sentence with that clause whiche goeth somewhat before that Christ was appoynted for
some great and singular thing in time to come of that infant For it was the will of God to set him forth with these rare tokens from his mothers wombe least that afterwardes as an vnknowne person or as one of the common sorte he should goe forth to execute the office of a Prophet First Luke declareth that Mary was almost three monethes with her coâ—â—e euen vnto the day of her deliueraunce for it is probable that there was no other cause of her tarrying but that shee might enioye the sight of the heauenlye grace whiche the Angell tolde her of for the confirmation of her fayth 58. And her neighbours and cosines It may be doubted whether these men esteemed the great grace of God of the onely blessing of bearing a child or whether they had heard before that an Angell had appeared to Zachary which had promised him a sonne Certainly this was no small benefit of God that a barren woman whose course of age was now past should beare a childe beyonde the order of nature Therefore it may be that for this so great a cause they extolled the greatnesse of the goodnesse of God Furthermore on the eight day as the custome was for dutie for humanitie sake they came togeather But this occasion doth God vse that he might make them witnesses and beholders of his power and of his glory And it is not to be doubted but that there came a greater concourse of the people because of the extraordinarie birth for they accounted it as a wonder to see an old and a barren woman sodenly to become with childe And now when the child was borne the wonder was renued and encreased VVe gather by the words of Luke that although they circumcised their children at home yet they did it not without a concourse and an assembly of men and that not without a cause for seeing that it was a publike sacrament of the Church it ought not to be administred secretely or priuately 59. They called him after the name of his father VVe know that in the beginning names were giuen to men either of the euent of thinges or else by propheticall instinction to declare note some secrete work of God But after in processe of time when there was more store of names so that conueniently they could not dayly inuent new they being content with their old and accustomed names called their children by the names of their auncesters So there were many Zacharyes before Iohn his father and it may be that he came of the sonne of Barachias And we know that most commonly that is holden for a law which is receiued into vse and custome Therefore these men striue that their custome might be obserued in naming of the child But as there is no religion to be put in names so no wise men wil deny the faithful in this behalfe to make a godly and fitte choyse that they may giue their children such names as may teach them and admonish them of their dueties Furthermore let them borowe the names of the holye Fathers that so they may prouoke theyr children to follow their examples rather then take them from prophane men 60. His mother answered It is vncertaine whether that Elizabeth was also taught by an Oracle But it is most like that when Zacharyas sawe him selfe punished for his slacknes to beleeue that he tolde his wife by writing that which the Angell had giuen in commaundement as concerning his name for that otherwise shee woulde not haue obeyed the commaundement of God Why also this name was giuen to the Baptist from aboue I haue before declared The kinsfolkes although they knew not the cause yet they are moued with the newnes of the thing especially because that they suppose that this is not vnaduisedly done 64. His mouth was opened God renoumeth the birth day of his Prophet by restoring the tongue to the father And it is not to be doubted but that this benefit was differred to this day for this end and purpose that hee might turne mens eies vpon Iohn It is sayde that Zacharyas praised god not onely that he might declare his thankfulnes but that his kinsfolke and neighbours might know that this punishment was laid vppon him because that he was so slacke to beleeue And hee was not ashamed with his owne reproache to declare and sette forth the glorye of GOD. So it is euery where knowne to all men that there is a childe borne not at aduenture or after the common order but promised by heauenlye Oracle 65. Then feare came on them all This feare whereof Luke maketh mention in this place sprang of the feeling of Gods power For the workes of God are with such reuerence to be considered that they may earnestly moue vs. For God playeth not with his miracles but he stirreth vp the senses of men which otherwise he perceiueth to be slow and dull And Luke saith that this fame was spread abroad throughout al the hill countrey of Iudea Although that many tooke no profit by it yet they were for a time touched with the power of God for when that Iohn beganne to execute his office few did remember how wonderful his natiuitie was But God would that the fame of these thinges should be spread abroad not for their sakes only that heard the same but that the miracle might be of more credit in all ages after which was then so famous in euery place yet as in a looking glasse we may here set beefore our eies the common vnthankefulnesse of man For when as vaine and foolish thinges are fast fixed in our mindes the remembrance of the graces of God which ought alwayes to be fresh in memorie is presently let passe and forgotten Luke speaketh not of blockish men or of bruitish coÌ„temners of God For hee saith that they layd vp these thinges in their heart that is they were diligent to consider these thinges And it is probable that some at the time remembred these matters but the greater part had shortlye after cast off this reuereÌ„t feare which they had coÌ„ceiued Yet it is to be noted that they did not digresse from the purpose which referred these miracles which they sawe to the excellencie which should in time to come be found in the childe for such was the counsell of God as we haue saide that Iohn should not after come abroad without singular commendation In that Luke saith that the hand of God was with him this is the meaning The grace of God was euident so many waies which openly declared that he was not a common man It is a figuratiue speech which affirmeth that the power of God was as plainely shewed as if the hand of God had beene openly seene that euery man might readily discerne that God was present Mathew Marke Luke 1. 67. Then his father Zacharyas was filled with the holy Ghost and prophecied saying 68. Blessed be the Lorde God of Israel because he hath visited and redeemed his people 69.
is knowne to all men that the people could not be otherwise brought to beleeue that God would be mercifull to them any otherwise but by bringing in that couenaunt which was established in Christ that he plainely speaketh of the redemption to come as it was reuealed in Christ. Hether belong many notable places which doe verie plainly prophesie of Christ and shew him forth as it were with a finger But especially that seale of the couenaunt of God is to bee remembred the which if any man neglect hee shall neuer vnderstande any thing in the Prophetes as the Iewes miserably wandred in reading of the scripture for that they being onely curious in wordes they strayed farre from the purpose 71. Deliuerance from our enemies Zachary doth more plainely set forth the power and office of Christ. And truely it would profit vs litle or nothing to heare that Christ was giuen vs except we also knew what good hee brought vs. For this cause therefore he doth more fully teach to what end the horne of saluation was erected euen that the faithfull might bee preserued from their enemies It is not to be doubted but that Zacharias knew well ynough that the greatest warre that the Church of GOD hath is not with fleshe and bloud but with Sathan and all his retinewe wherewith he doth deceitfully deuise the destruction of vs all And although that outward enemies doe also molest the Church and that it is deliuered from them by Christ yet seeing that the kingdome of Christ is spirituall this sentence is spoken especially of Sathan the prince of this world and of his powers Againe the miserable condition of men without Christ is here noted that is that they lye prostrate vnder the tyrannie of the deuill for otherwise Christ could not deliuer his children out of his hand that is from his power Yet this place doth declare that the Church especially liueth amongst her enemies while shee remaineth in this world and is alwaies in daunger of their violence if Christ were not present to helpe But this is the inestimable grace of Christ that our saluation remaineth certaine and safe although our enemies doe compasse vs on euery side And although it is a hard speech when he saith that hee wil send deliueraunce from our enemies yet the sense is not hard because that no deuises of our enemies or strengthes no deceites no forces can hinder God but that he deliuering vs from them will perpetuallye preserue vs. 72. That he would shew mercy Zachary doth teach vs ageine from whence this redemption commeth euen from the mercy of God and from the couenaunt of his free grace For hee declareth the cause why it pleased God to saue his people euen because he was mindefull of his couenant hath he shewed his mercie And he is said to be mindefull of his couenaunt because that his so long delaying might seeme to be a certaine forgetfulnesse for he suffered the people afflicted with most grieuous mischiefes to languish This order is diligently to be obserued that god was lead of his own meere mercie to make the couenaunt with the fathers Then he hauing made the couenant he was bound by his word to perfourm the saluatiō of men Thirdly that what thing soeuer is good he giueth it in Christ that so he might sanctifie al his promises that so the faith of them should be no otherwise established but when the fulnesse should appeare in Christ. There is promised in the couenaunt forgiuenes of sinnes but the same is to be had in the bloud of Christ there is promised righteousnes but the same is giuen by the satisfactiō of Christ there is promised life but it is not to be sought but in the death and resurrection of Christ. And this is the cause why God cōmanded in times past that the book of the law also shuld be sprinckled with the blood of the sacrifice It is also worthy to be obserued that Zachary extendeth to the fathers that are dead the mercy which was shewd in his age that they al in cōmon might receiue the fruite of the same For hereof it foloweth that the grace power of Christ cannot be cōtained within the straits of this fraile life but that it is eternal And it cannot be ended by the death of the flesh seeing that both the soules are free from death and also that a resurrection doth follow the destruction of the flesh As therfore neither Abraham nor any of the saintes could by their own power or merits obtaine saluation for them selues so there is a common saluation shewed forth in Christ to all the fathfull aswell to them that are dead as to them that are aliue 73. According to the oath The preposition is not expressed in the greek but it is sufficiently known that it is the cōmon vse of that tongue whē the nowne is put in the accusatiue case without a word to gouerne it that then a proposition is to be vnderstood wherof it may be gouerned He maketh mention of his oath that he might the better set forth how sure and holy his truth is for God doth so much submit him selfe to our capacitie that he vouchsafeth to vse his name as a stay and helpe of our infirmitie wherefore if the bare promises doe not suffice vs let vs yet remember this confirmation and if that take not all doubt from vs wee are too vnthankful to God and iniurious to his holy name That he would giue vs. Zachary doth not declare what the couenaunt of God doth conteine in al and euery of the particular pointes of the samet But he teacheth for what purpose GOD in his mercie dealt so louingly with his people when he redeemed them that is that they being redeemed should addict and vow them selues wholy to worship the aucthour of their saluation Therefore as the free goodnes of God is the efficient cause of mans saluation so the finall cause is that men by liuing a godlie and a holy life might glorifie the name of God the which is diligently to be noted that we being mindefull of our calling might learne to referre the grace of god to his true vse These sentences I say are to be considered that we are not called to vncleannes but to holines that wee are redeemed with a great price not that we should be seruauntes to the desires of the flesh or that we should runne on in vnbrideled libertie but that Christ might reigne in vs that wee by adoption are placed into the houshold of God that we againe as children should obey our father For Tit 2. 11. In this appeareth the goodnes of God Philanthropia that denying worldly lusts we should liue soberly righteously and godly Therfore Paule in the Ep. Rom. 12. 1. when that he would effectually exhort the faithful that in newnes of life they shoulde offer vp them selues vnto God and that by putting off the old man forsaking the former mind they should giue vnto him a reasonable
they whereto the deuilles themselues are enforced to obey They cal it a new doctrine not in reproch but because they acknowledge some vnusuall extraordinarie thing in it Therfore they do not accuse it of newnes that they might discredit it but this is rather a poynt of admiration in that they deny it either to be common or in the power of man In this they onely offend that they continue still in theyr doubting when it becommeth the children of God to goe on in further profiting Matth. 8. Mar. 1. Luke 4. 14. And when Iesus caÌ„e to Peters house hee sawe his wiues mother layd down and sick of a feuer 15. And hee touched her hand and the feuer left her so she arose and ministred vnto them 16. VVhen the euen was come they brought vnto him manye that were possessed with diuels and hee caste out the spirits with his word and healed those that were sicke 17. That it might be fulfilled which was spoken by Isaias the prophet saying he took our infirmities and bare our sicknesses 18. And when Iesus saw great multitudâ— of people about him he commaunded them to goe ouer the water 29. And assoone as they were come oute of the Synagogue they entred into the house of Simon and Andrew with Iames and Iohn 30. And Simons wiues mother in law lay sick of a feuer and anon they told him of her 31. And hee came and tooke her by the hande and lyfte her vpp and the feuer forsooke her by by and the ministred vnto them 32. And when euen was come the soâ—ne was down they brought to him all that were diseased and them that were possessed with diuels 33. And the whole citie was gathered together at the dore 34. And hee healed manye that were sicke of diuers diseases and hee caste out manye deuilles and suffered not the deuilles to saye that they knew him 35. And in the morning verye earlye before day Iesus arose wente out into a solytary place and there prayed 36. And Simon and they that were with him followed after him 37. And when they had found him they sayd vnto him all men seeke for thee 38. Then hee sayd vnto them lette vs goe into the nexte townes that I maye preache there also for I came out for that purpose 39. And hee preached in theyr Synagogues throughout all Galile and cast the deuils out 38. And he rose vp and came out of the Synagogue and entred into Simons house And Simons wyues mether was taken with a great feuer they required him for her 39. Then hee stoode ouer her and rebuked the feuer and it left her and immediately she arose and ministred vnto them 40. Now when the sunne was downe all they that had sicke folkes of diuerse diseases brought theÌ„ vnto him and he layde his handes vpon euery one of them and healed them 41. And deuilles also came out of manye crying saying Thou art the Christe the sonne of God but hee rebuked them and suffered them not to saye that they knewe him to be Christ. 42. And when it was daye hee departed and went forth into a deserte place and the people sought him and came to him and kept him that he should not depart from them 43. But hee sayde vnto them surely I must also preache the Gospell of the kingdome of God to other cities for therefore am I sent â—9 MAR. They entred into the house It may bee easily gathered that Mat. doth not rehearse this history in his order by this that Mark saith that Christ namely had but foure disciples onely following him Also when he came out of the Sinagogue went straight into Peters house it is easily seene that the time was not exactly obserued by Mathew Also the Euangelistes seeme to haue reported this miracle for some specyall cause not that it was more notable then the rest or more worthy to be remembred but because that in it hee gaue to his disciples a priuate and secrete token of his grace then that the healing of this one woman gaue an occasion or was the procuring of many miracles so that they came to him from al places to aske his help Yet the power which Christ shewed here Luke doth amplifie in one word saying that Peters mother in law was taken with a great feuer for it was the more certeine and notable declaration of diuine power in a moment of time and only by touching to take away so vehement so grieuous a disease And though he could haue done it onely with a becke yet hee touched her hand eyther to shew his affectioÌ„ or for that he knew that this signe was then profitable for wee knowe that he freely vsed outward signes as the time required 39. LV. He rebuked the feuer Though this speech may seeme harde to the reader not sufficiently exercised in the scripture yet it wanteth not a reason For the feuer and other diseases famine pestilence and all kinde of misery are the officers of God by whom he executeth his iudgments Therfore as at his commandement and appoyntment it is said that hee sendeth forth such messengers so also doth he rebuke cal back wheÌ„ he thinketh good Matth. Mark coÌ„ceale how he healed others Luke saith it was by laying on of hands And it was a signe of reconciliation vnder the law wherefore neither without cause nor out of time doth Christ also lay his handes vpon theÌ„ whom he absolueth from the curse of god It was also a solemne manner of consecration as shall more at large be sayd in an other place But I simply interprete that Christ layd his hands vpon the sicke that commending them to his father hee might obtaine grace and delyuerance from diseases 17. MAT. VVhich was spoken by Isaias This seemeth to bee cited litle to the purpose nay this prophesie seemeth to bee wrested into a contrarye sense For Isaias doth not speake there of myracles but of the death of Christ nor of temporall benefites but of the spiritual and eternal grace And that which is certeinly spoken of the vices of the soule Matthewe applieth to corporal diseases The answer is not hard so that the readers consider not onely what Christ outwardly bestowed vppon these sicke people but to what end he healed their discases They felte the grace of Christ in their bodyes but we must looke vppon the ende For it were very proposterous to stay vpon the outwarde benefit as if the sonne of God were a Phisition of the bodyes VVhat then namely hee gaue sight to the blinde that he might shew himselfe to be the light of the world he restored life to the dead that he might proue himselfe to be the life the resurrection The same is to be thought of the lame and of the sicke of the palsie wherfore let vs follow this analogie that what benefites soeuer Christ bestowed vpon men in the flesh we may referre the same to that scope which Matthew proposeth that
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
which the first commaundeth the worship of God the seconde charitie Moses gathered this summe well and wisely that the Iewes might knowe what GOD required in euerye of the commaundementes But though it is meete that GOD shoulde bee beloued farre otherwise then menne yet it is not without cause that for worshyppe or honour God shoulde require vs to loue him for by this meanes he declareth that no other worshyppe pleaseth him then that which is done of a free wil. For he will yeelde himselfe to a ryght and true obedience to God that loueth him Furthermore because the wicked and corrupt affections of the fleshe do withdraw vs froÌ„ a right course Moses declareth that our lyfe shal theÌ„ be well brought into order when the loue of God shall possesse all our senses Let vs therefore learne that the loue of GOD is the beginning of godlynes for God refuseth al obedience of meÌ„ which coÌ„meth of constraynte and will be worshipped wyllingly and freely Yet let vs learne that vnder the loue of GOD is noted the reuerence which is due vnto him Moses addeth not the minde but onelye maketh mention of the hearte the soule and the strength And though this partition into these foure partes is the fuller yet it altereth not the sense For when Moses would summarilye declare that God should be beloued perfectlye and that what power soeuer is in men should be imployed this waye it was sufficient for him to adde strength to the soule hart and so to leaue no part of vs voyd or without the loue of God Also we know that the He brewes do somtime note the mind by this word heart especially where it is ioyned with this word soule But I do not labour much to shew what the minde doth differ from the hearte aswell in this place as in that of Matthew except that it signifieth a higher seate of reason from whence all counselles and thoughtes do proceede But by this short summe it appeareth that God in giuing the lawe and commaundementes respecteth not what men can doe but what they should doe For it cannot be that the perfect loue of God should reigne and rule in this infirmitie of the flesh For we know how all the senses of our minde are bent to vanitie Lastly we do gather hereby that God doth not stay vpon the outwarde shew of works but doth especiallye require the inwarde affection that good fruits may grow of a good roote 39 The second is like to this He placeth loue and charity amongst men in the second place beecause the worshippe of GOD is firste in order And he saieth that the commaundement of louing the neighbours is like to the first because it dependeth of it For sith euerye manne is giuen to selfe loue true charitie towardes our neighbours cannot be founde anye where but where the loue of God reigneth For the loue wherewith the children of the world doe loue one another is to bee bought and solde for euery manne careth for his owne profite Againe it is impossible that the loue of God shoulde reigne but that brotherlye loue amongste menne should spring out of it Also when Moses commaundeth vs to loue our neighbours as our selues hee woulde not set the loue of our selues first that euerye manne might loue himselfe firste and then his neighbours as the Sorbonicall Sophisters doe cauill that the ruled is inferiour to his rule but sith wee are giuen too much to our selues Moses reproouing this faulte sette our neighbours in equall degree with vs as if hee should forbid euerye man neglecting others to haue care of himselfe because that charitie ioyneth all into one body And correcting selfe loue which deuideth men asunder hee bringeth them all backe to a common societie and as it were to a mutuall embraceing one of another VVhereby we gather that Paule doth not without cause call it the band of perfection Coloss. 3. 14. and the fulfilling of the law Romans 13. 10 Because that all the commaundementes of the second Table should be referred to it LV. 28. Doe this and thou shalt lyue I haue shewed somewhat beefore how this promise agreeth with the free iustification by fayth For God doth not therefore iustifie vs freely by grace because the lawe doth not shewe and describe a perfecte righteousnesse but beecause that wee fayle in the obseruation of the same and therefore hee saieth that wee cannot lyue by the same beecause it is weake in our fleshe So that these two doe â—gree well togeather the lawe teacheth howe menne shall bee iustified by workes and that no manne shal be iustified by workes beecause the want is not in the doctrine of the lawe but in men Yet was it Christes purpose to take awaye that obiection because he knew that the rude and vnlearned people murmured against him as if that he shuld goe about to ouerthrowe the lawe as it is the perpetuall rule of righteousnesse 29. But he willing to iustifie himselfe This question might seeme to serue nothing to the iustifying of man But if we remember that which is said other where that mens hipocrisie is most found out in the secoÌ„d table for while they faigne themselues to be great seruers of God they doe openly deale vncharitably towardes their neighbours and thereby it may be easily gathered that the Pharise vsed this shift that being couered vnder this false cloake and colour of holines hee might not be brought foorth into the light Therefore when hee perceiueth that the examination of his charitie would make against him least that he shuld be fouÌ„d a transgressour of the law hee seeketh starting hoales in the name of a neighbour And first we see that the Scribes had herein corrupted the law because they accounted none others for their neighbours but they which were worthy of it And thereof was that as a generall rule receiued amongst them that it was lawfull to hate their enemies For this was one meanes that the hipocrits vsed to cleare themselues of guiltines to draw back as much as they could least their life shuld be brought to be iudged by the law 30. Iesus aunswered Christe might haue taught simply that the name of a neighbour doth generally belong to euerye manne beecause that all mankinde is ioyned and knitte togeather with a certeine holy bande of fellowshippe And surely the Lord set downe this name in the lawe for no other cause but that he might gently allure vs to loue one another The commaundement had beene playner thus Loue euery man as thy selfe but because that men are so blinded in their owne pride that euery man lyketh so wel of himselfe that he scarse thinketh others worthy of the lyke estate but withdraweth their dueties from them the Lorde therefore of purpose calleth all neighbours that the affinity it self might ioyne them together one to another Therefore that any man may beecome our neighbour it sufficeth that hee is a man for it is not in our power to blotte out that nature
that the keyes of the kingdome of heauen are giuen to the pastours as I haue shewed more at large in the sixteenth Chapter And this definition must be remembered which is more plainly deliuered in Lukes woordes where Christe vpbraideth the Lawyers because they tooke away the key of knowledge Namelye because that they being the keepers of the lawe of God defrauded the people of the true vnderstanding of the same Therefore as at this daye the keyes of the kingdome of heauen are committed to the pastours that they shoulde admitte the faithfull into eternall lyfe and should driue the vnfaithfull from all hope of the same so in times past was the same office committed to the Priests and Scribes vnder the lawe Further by the woorde knowledge we doe gather howe foolishly the Papistes doe make theyr fantasticall keyes as if it were a certaine magicall power without the woorde of GOD. For Christ sayeth that none canne vse these keyes but they whiche are minysters of the woorde If any manne wil obiecte that the Pharisies though they were corrupt interpreaters of the lawe hadde yet the keyes I answeare thoughe they were committed vnto them in respecte of their office yet they were so ouerwhelmed with malice deceit that there remained no vse of them Therefore Christe sayeth that they had taken away or stolne away the key of knowledge wherewith they should haue opened the gate of heauen As at this day heauen is shut vp in Popery against the miserable people while the porters at the least they to whome this charge was cōmitted doe by their tyranny hinder the opening of the same So that vnlesse we were very blocks we would not willingly giue our hands to vngodly tyrants who do cruelly hinder vs from entring into life 14. For ye deuoure Nowe he proceedeth further For he doth not only lay open their sinnes which were woorthy of hatred and detestation but also he discouereth their fained and dissembled vertues wherewith they deceiued the people If any man wold say that it was not nedeful to reprooue those thinges the example whereof were not hurtfull it must be remembred that the saluation of them coulde not otherwise be prouided for which were intangled in the errours of the Scribes except they shuld altogither depart from them This cause therefore compelled Christe to speake against their vaine shewe of holinesse which was the nursse of superstitions Therefore he sayeth in summe that euen there where they seemed to doe well they did wickedly abuse the pretence of religion There was some signe of rare godlines in their long prayers for the holier a man is the more he is giuen to the exercise of prayer But Christe sayeth that the Scribes and Pharisies are so wicked that they coulde not vse the chiefe part of religion without sinne for their custome to pray was for filthy gaine sake For they solde their prayers as hired labourers doe their daies workes VVhereof we doe also gather that he doeth not precisely forbidde long prayers as if the thing it selfe were sinfull especially sith it behoueth the pastours of the church to be much bent to praier but this corruption is cōdemned that a thing which of it self is commendable should be turned to a wicked ende For where as gaine is gotten by setting prayers out to hire the more feruent as they say and deuout they seeme to be the more is the name of God prophaned But because the mindes of the people had bene wrongfully perswaded a longe time Christ doth therfore threaten them the sharplier For the pollution of so holy a thing could not be any small fault And it is no maruell that they especially went about to entrap widowes for sith simple women were bent to superstition it was alwaies a common matter for lewd men to make their gaine of them So Paule obiecteth against the false teachers of his time that they ledde captiue simple women laden wyth sinnes 2. Tim. 3. 6. 15. For yee compasse sea and lande The Scribes had gotten them fauour by this their zeale for that they labored to bring strangers and the vncircūcised to the Iewish religion And so if they had gotten any man by theyr swete perswasions or any other subtilty they triumphed wonderfully as though the church were encreased For this cause also had they much allowance of the cōmon people for that by their industry the power of God they had brought strangers to the Church But Christ sayeth to the contrary that they are so far from being worthy of praise for their labor that they rather prouoke the vengeance of God thereby more and more against themselues for they draw them which ioyne themselues to theyr secte into a greater destruction For it must be noted how corrupt the estate and howe confused religion was at that time for as it was a notable woorke and a godly to bring disciples to God so to bring the Gentiles to the Iewish religion which was at that time degenerate and stuffed full of wicked prophanations was nothinge else but to drawe them out of Scylla into Charybdis Furthermore by their sacrilegious abusing of the name of God they prouoked the greater vengeance against themselues for that by reason of religion they tooke the greater libertie to sinne The like example may be seene at this day amongest the Monkes for they doe busily scrape togither Proselites from all places but suche as of wantons and of men of a wicked life they do make very deuils For such is the corruption of those dennes wherein they keepe their Bacchus bankets as woulde corrupt euen the Angels of heauen Yet euery kinde of the Monkes apparrell is a fit couer for their sinnes Mathew 23. Marke Luke 16. VVoe be to you blinde guides which say whosoeuer sweareth by the Temple it is nothinge but who soeuer sweareth by the golde of the temple hee offendeth 17. Ye fooles and blinde whither is greater the gold or the temple that sanctifieth the golde 18. And who soeuer sweareth by the altar it is nothing but who soeuer sweareth by the offering that is vppon it offendeth 19. Yee fooles and blinde whether is greater the offering or the altar which sanctifieth the offering 20. VVho soeuer therefore sweareth by the altar sweareth by it and by all things thereon 21. And whosoeuer sweareth by the temple sweareth by it and by him that dwelleth therein 22. And hee that sweareth by heauen sweareth by the throne of God and by him that sitteth thereon   16. VVoe be to you blinde guides As ambition is almoste alwayes ioyned with hypocrisie so the couetousnesse and extortion of the pastours is woont to nourish the superstitions of the people The world doeth willingly runne into errours yea it doeth as it were procure it selfe to be deceiued and beguiled euery way but then doe false and corrupt woorshippings take place amongest them when the chiefe maisters of religion doe confirme them And it commeth to passe for the most parte that the
by proouinge of hys resurrection whereof they were as yet doubtefull hee myght lyfte vppe theyr mindes on hygh Therefore let vs be contented with this natural sense that the Lorde promised hys disciples when hee yet liued as a mortall man amongst them vppon the earth that they should afterwards be companions with him of the blessed and immortal life LV. 19. VVhich is giuen for you The other two Euangelistes doe omitte this clause which yet is not in vayne For therefore is the bread now becom the flesh of Christ to vs because that our saluation was once purchased by the same And as the flesh crucified dooth profit none but them which eate the same by fayth so againe it were a colde manner of eating and almost to no purpose but in respecte of the sacrifice once offered Therefore whosoeuer desireth to bee nourished by the fleshe of Christe lette him consider the same offered vppon the Crosse that it might bee the price of our reconcilation with GOD. But that whiche Matthewe and Marke doe not speake of in the bread they doe expresse in the Cuppe namelye that the bloud shoulde bee shedde for the forgiuenesse of sins and this clause must be referred to them both Therefore that wee may bee fedde rytelye with the fleshe of Christe wee muste beholde his offeringe vppe in sacrifice for it was meete that hee should be once giuen in sacrifice for vs that he might he daily giuen vnto vs. MAT. 27. Drinke yee all of this Because it was the purpose of Christ to tie our faith wholy vnto himself that we shuld not seek for any thing without him by these two tokens hee declareth that our life is shutte vp in him For the nourishment and mayntenaunce of lyfe this bodye needeth both meate and drinke Christ that he might teach that hee alone is altogeather sufficient to perfourme all the partes of saluation attributeth this vnto himselfe that hee is in steede both of meate and drinke VVherein his wonderful kindenes appeareth that he willing to prouide for our fayth should so submitte himselfe to the rudenes of our flesh So much the more detestable is the sacrilegious boldnesse of the Pope who doubted not to breake this sacred bande VVee heere that the sonne of GOD togeather by two pledges declared the fulnesse of lyfe which hee bestoweth vppon his By what lawe hath a mortall man lybertie to pull a sunder those thinges which were ioyned togeather by God Further in that the Lorde dooth purposely commaund al men to drinke of this cuppe whether should this sacriledge banish it from his Church VVee read that he sayde simply of the bread that they shoulde take it VVhye doth he by name commaund all to drinke and Marke saieth expresly that they all dranke but that the faythfull shoulde take heede of anye wicked innouation Yet the Pope was not afrayde of this seuere commaundement but that he durste chaunge and violate the lawe establyshed by the Lorde For hee hath forbydden all the people the vse of the Cuppe And that he might proue that he had reason to rob them of the same hee pretendeth that it is sufficient to haue one kinde beecause the one doth so attend vppon the other that the bloud is ioyned with the fleshe As thogh it were not lawful vnder the same preteÌ„ce to abolish the whol â—acrament because that Christ could likewise make vs partakers of him self without any outward help But these childish cauillations ar no help to his vngodlines for there is not a greater absurdity theÌ„ that the faithful should wyllingly want or should suffer themselues to be depriued of those helpes which the Lorde hath giuen them and therefore nothing canne lesse bee borne with then this vngodlye rentinge of thys mysterye 28. This is my bloud I haue shewed before that when it is saide that the bloud should be shedde for forgiuenes of sinnes that wee are directed by these woordes to the sacrifice of the death of Christe without the memorye whereof the Supper is neuer celebrated rightly Neither can the faithful soules be otherwise satisfied but so farre forth as they hope that God is well pleased with them But vnder the name of many he meaneth not a parte of the world only but al mankinde For he opposeth many to one as if he should haue said that he should be the redeemer not of one man but that he should dye to deliuer manye from the guiltines of the cursse Neither is it to be doubted but that the wil of Christ was speaking to a few to make his doctrine coÌ„mon vnto many Yet it is to be noted withal that in Luke hee speaking to his disciples by name exhorteth all the faithful to apply the shedding of the bloud to their vse Therfore when we come to the holy table we must not only haue this general thought in our mind that the world is redeemed with the bloud of Christ but let euery man think with himself that his own sinnes are washed away Of the new testament Luke and Paule vse an other phrase A newe testamente in bloud the sense yet is one because this couenaunt is sanctified confirmed and made effectual by no other meanes then by the spirituall drinking of his bloud But hereby it is easie to gather how foolishly superstitious the Papistes and such like become when they so greedilye doe snatche at wordes For though they should burst this exposition of the holy Ghost cannot be reiected that the cup should be called bloud because it is a testament in bloud And the same reason is of the bread VVhereof it followeth that it should be called the body because it is a testament in the body There is no cause now why they should striue to haue the simple wordes of Christ beleeued and to shut the eares against forren expositions it is Christ himself that speaketh whom they shal not refuse to be a fitte interpreter of his own word But he declareth plainely that he calleth the bread his body for no other cause but because hee maketh an eternall couenaunt with vs that by his sacrifice once offered wee myghâ— now be feasted and fed spiritually Further here are two thinges worthy to be noted For by the word Testament or Couenaunt wee doe gather that there is a promise included in the holye supper VVhereby their errour is confuted which deny faith to be holpen nourished strengthened and encreased by the sacraments For there is alwaies a mutual relation betweene the couenaunt of God and the faith of men By the epithite 〈◊〉 his wil was to teach that the old figures do now end that they might giue place to the euerlasting and eternal couenaunt There is therefore a direct opposition betweene this mistery and the shadowes of the lawe VVhereby it appeareth how much our estate is better then that of the fathers for that since the sacrifice was offered vppon the crosse wee doe enioy the whole and perfect trueth MAR. 26. VVhen they had sung a Psalme
their power Therfore this alwayes is a very plausible action amongst them wherwith Christ was once vniustly charged Therefore Pilate neglecting all other accusations doeth especially rest vppon the sedition for if he had found Christe troubling any thing in the state of the common wealth he had willingly condemned him without delay this is the reason why he asketh him the question of the kingdome And though according to our three Euangelistes the answeare of Christ is doubtful yet by Iohn it may be gathered that Christ freely confessed that which was obiected but withall he cleared himselfe of the offence when hee denied himselfe to be an earthly king But because that it was not his purpose to vse diligence to purge hymselfe as the guiltie doe vse the Euangelists doe sette downe halfe his answeare as if they shoulde haue sayde hee denied not but that hee was a king yet the ouerthwart ennemies noted the quarrell wherewyth they charged him vndeseruedly 12. He answeared nothing VVhy the Euangelists should say that Christe held his peace whose answeare they reported euen nowe this is the reason because that when hee was ready to make his defence hee willingly refrained Neyther did he giue that aunsweare before of the kingdome because that he desired to be loosed but onely that he might shew himselfe to be the redeemer promised in times past before whom euery knee shoulde bowe Pilate wondered at that patience that Christ would willingly betray his innocencie by holding of his peace when as hee might readily haue reâ—elled those colde and vaine quarrels The integritye of Christ was such that it was manifest to the iudge without any defence But Pilate wished that Christe shoulde not haue left his cause so vnansweared that thereby with lesse enuie he might be sette free And thus farre was Pilate praise woorthy for his equitie in that he fauouring the innocencie of Christ vrged him to defende himselfe But least that wee should wonder at the silence of Christ as an absurde thing as he did it it behooueth vs to marke the counsell of GOD who woulde that hys sonne whome hee had ordained to be a sacrifice for the washing away of our sinnes though he was pure of himselfe yet should be condemned as guiltie in our person Therfore Christ then kept silence that he might nowe become our patrone and might free vs from guiltinesse by his intercession he held his peace that we might glorye that we by hys grace are made righteous And by this meanes was fulfilled that prophesie in Isa. 53. 7. that he should be ledde as a sheepe to the slaughter Yet in the meane season he witnessed that good confession whereof Paule maketh mention 1. Tim. 6. 13. not in woordes but in deede not that he might thereby procure any thing priuately to himself but that he might thereby obtaine pardon for all mankinde LVKE 4. Then Pilate sayde Sith Christ should beare the punishment for our sinnes it was meete that he should first be cleared by the iudges owne mouth that then it might appeare that he was rather condemned for others then for his owne cause But because that Pilate durste not dismisse him freely because of the tumult of the people hee willingly tooke the occasion which was offered him that hee might referre hym ouer to Herodes iudgement And this was that Herode whose surname was Antipas to whome the Tetrarchie of Galile was left when Iudea should be made a parte of the prouince of Syria Archelaus being sent againe to Vienna And though that Luke wil a little after shew that Herode was appeased by this preset yet his wil was not so much to seke to gette his fauour as to haue an honest pretence to keepe himselfe out of enuie and so to auoide the necessity of condemning of Christ. 9. And when Herode sawe Iesus he was exceedingly glad Heereby it appeareth how drunke or rather altogither madde the wicked are made by theyr owne pride For though Herode woulde not acknowledge Christe for the sonne of God yet he accouÌ„ted him at the least for a Prophet wherfore he was most wicked to be delited with his reproches ignominie But as if he had bene iniuried all that time that hee had not the sight of Christe nowe hee hauing him at his pleasure triumpheth as a conquerour VVe see also howe the Prophets in whome the power of GOD doeth shine are loued of wicked and prophane men Herode had long wished to see Christe VVhy did he not also desire to heare him that hee might profite by his doctrine Namely because that hee had rather be a bare beholder of the diuine power then godlily humbly to reuerence it as he ought And this is the wisedom of the flesh so to seke out God in his woorkes that it may not become subiecte to his power so to desire to see his seruaunts that it may auoide to heare him speakinge by them Yea when Herode hoped for some myracle of Christe he hadde yet rather to lie guyltie at his feete then to allow him to be a teacher VVherfore it is no maruaile if God shoulde wythdrawe his glorye from the vngodly who would gladly haue hym to make them some sportes as if he were some iester 11. And Herode despised him It could not otherwise be but that Christ should be despised by this proud manne who pleased himselfe in his delites kingly honour and richesse for that hee hadde then no other but a contemptible estate Yet Herodes pride is not to be excused who shutte vppe the way against the grace of God and it is not to be doubted but that God that hee mighte plague his former slouthfulnesse purposely hardened his minde wyth suche a sight For hee was vnwoorthy to beholde any sparke of the heauenly glory which was in Christe because that hee hadde so long shutte his eyes at the full light wherewith all his countrey had beene lightened And Luke declareth that Christe was not onely despised of Herode alone but of all his bande of menne that we might know that it is rare for God to haue his righte honour in princes courtes For because that almoste all courtiers are giuen to vaine pompes their senses are ouerwhelmed with so muche vanitie that they doe eyther carelesly despise the spirituall graces of God or else they doe passe by them wyth closed eyes But by this contempt of Christe there is a newe dignity purchased for vs so that nowe we are pretious to God and to the Angels 12. They were made friendes In this that Christe was a token or pledge of friendshippe made betweene the vngodly lette vs learne howe contemptible the children of God and religion it selfe are in the worlde It is probable that where they were bothe puffed vppe wyth ambition that they grew into some contention for the gouernment but what soeuer was the beginning of their dissention neither of them would yeeld the least ioate of his right to the other in earthly affaires yet because
Centurion said so for that christ hauing cried loud had giuen vp the ghost some interpreters do think that he noted some vnwonted force which remained strong euen vnto death and truely sith the body of Christ was almost without bloud this could not be after y e maner of men y t the streÌ„gth of his sides arteries shuld abide â—o loud a cry Yet I do rather thinke that the CeÌ„turion praised his coÌ„staÌ„t perseuerance in callinge vppon the name of God Thoughe not onely Christes crying induced him to thinke honourably of him but because he saw his great power to agree with the heauenly myracles he vttered this confession But where it is sayde that hee feared God it must not be expounded so as if he shoulde repent throughly it was onely a sodaine vanishing motion as it doeth oft befall that vaine men and suche as are giuen to the world are mooued with the feare of God when he sheweth foorth his fearefull power but because there is not a roote vnder which hath life securitie presently groweth ouer which quencheth that feeling The Centurion therefore was not so chaunged as that he wold yeelde himselfe to serue God the rest of his life but he was only a publisher of the Godhead of Christ for a short time And where Luke reporteth that he only sayde Of a sâ—retiâ— this man was iust is as muche as if he should haue openly declared him to be the Sonne of God as the two other Euangelists doe report For fame had spredde it euery where that Christ was punished because he bore himselfe for the sonne of GOD Now when the Centurion praiseth him to be iust and freeth him from fault he withall confesseth him to be the Sonne of God not that he distinctly vnderstoode howe Christe was begotten of God the father but because he doubted not but that some diuine power was in him and as one conuict by the former testimonies he accouÌ„ted him to be no coÌ„mon person but raised vppe by God As concerning the multitude striking their breastes they pray earnestly for the auoidance of the guiltinesse of that hainous offence because they perceiued that there was a hainous offence committed publikely in that vniust and cruell slaughter But because they proceeded no further their mourning auailed them nothing except that to some it was a beginninge or a preparation of a better repentaunce But because heere is onely described to vs the lamentation which God wreasted out of them for the glorye of hys Sonne lette vs learne by this example that it is little or nothing if any man be afraide at the present power of God vntill the astonishment being appeased the feare of God may rest in a quiet heart 55. And many women were there This was added as I doe interpreat it to let vs vnderstande that when the disciples were slipt away by fleeing hither and thither yet the Lord kept some of their company there to be as witnesses And though Iohn the Apostle departed not from the crosse yet heere is no mention made of him but onely the women are praised which followed Christe euen vnto death for the men fleeing fearefully away their singular pietie towardes their maister appeared the more euidently For it cannot be but that they had a rare and great affection who though they could doe him no seruice yet when he was in his extreemest reproaches they ceased not to haue him in reuerent estimation yet all the men fledde not as we doe gather by Luke for hee sayeth that all his acquaintance stoode a farre off But the Euangelistes doe especially praise the women and that not without cause for they were woorthy to be preferred before the menne And in my iudgement thyâ— secreat comparison doeth greatly reprooue the Apostles I speake of the body of them for because there was one only of them remaining who taryed of whom as I sayd euen now three Euangelists do say nothing But this was very reproachfull to the chosen witnesses to withdrawe themselues from beholding that wherof the saluation of the world depended Therefore when afterwardes they shoulde publish the Gospell the chiefe part of the hystorie was borrowed of the women The which if the prouidence of God had not met with in so wicked a nation they had depriued vs of the knowledge of the redemption But though there seemeth not to be so great authority in women yet if we doe consider with what power of the spirite they were strengthened against that temptation there shall be no cause why our faith shoulde wauer which resteth vppon God the true authour of the testimonie In the meane while lette vs note that it came to passe by the wonderfull goodnesse of God that the Gospell of the sacrifice of satisfaction whereby God was reconciled to vs came vnto vs. For in that coÌ„mon falling away of them who should haue gon before others God encouraged some of the meanest of the flock who casting off feare should become witnesses to vs of that hystorie without the beliefe whereof we could not be saued But of those women somewhat shall presently be spoken againe For thys present lette it suffice to note this one thing by the way they were brought from their countrey with a desire to learne that they might daily heare Christ teach they neither spared labour nor richesse so that they myght enioy the doctrine of saluation Math. 27. Marke 15. Luke 23. 57. And when the euen was come there came a rich man of Arimathea named Ioseph who had also himselfe been Iesus disciple 58. He went to Pilate and asked the body of Iesus Then Pilate commanded the body to be deliuered 59. So Ioseph toke the body wrapped it in a cleane linnen cloth 60. And put it in his new tombe which he had heuen out in a rock and rolled a great stone to the doore of the sepulchre and departed 61. And there was Mary Magdalen the other Mary sittiÌ„g ouer agaiÌ„st y e dore of y e sepulcre 42. And nowe when nighte was come because it was the daye of the preparation that is before the Sabbath 43. Ioseph of Arimathea an honourable counsellour whiche also looked for the kingdome of God came and went in boldlye vnto Pilate and asked the bodye of Iesus 44. And Pilate marueiled if he were already dead and called vnto him the Centurion and asked of him whether he had been any while dead 45. And when he knew the truth of the Centurion hee gaue the body to Ioseph 46. VVho bought a linnen cloth and tooke him downe and wrapped him in the linnen cloth and layed him in a tombe that was hewen out of a rocke and rolled a stone to the doore of the sepulchre 47. And Mary Magdalene and Mary Ioses mother behelde where he should be laid 50. And beholde there was a manne named Ioseph which was a counsellour a good manne and a iust 51. Hee did not consent to the counsell and deede of them which was of Arimathea a
is true in respect of his diuinitie the manner of speech importeth an other thing namely that he himselfe as he was man was in heauē It might be said that there is no mention made of place but y t Christ is onely distinguished from the rest by this condition because he is heyre of the kingdome of God from which all mankinde is banished but seeing that it is common and vsuall enough in Christe by reason of the vnitie of person to haue that which is proper to the one nature to bee translated vnto the other wee neede not to seeke for any further aunswere Therefore Christe who is in heauen hath put on our flesh that stretching foorth his brotherly hand he may carry vs vp to heauen with him 14 And as Moses He doth more plainely declare to what ende hee said thath it is he alone to whom heauen is opened namely that he may bring in with him all those who will now followe him as their guide For he doth testifie that he is laide open and made euident vnto al men that he may make all men partakers of his power To be lifted vp doth signifie to be placed in an high place that all men may see him This commeth to passe by the preaching of the gospel For whereas some doe expounde it to be meant of the crosse it agreeth not with the text and it is nothing to the purpose Therefore the meaning of the woordes is plaine that Christe shal be lifted vp by the preaching of the gospel like to a banner that all men may beholde him as Esay foretolde Hee setteth downe a figure of this lifting vp in the brasen serpent which Moses erected the beholding whereof did cure those that were wounded with the deadly byting of Serpents VVe know the historie which is conteined Num. 21. 9. Furthermore it is cited in this place to this end that Christ may declare that by the preaching of the gospel hee shall be set in the sight of all men that whosoeuer shall beholde him with faith may be saued VVhereby wee must gather that Christ is plainely set before our eyes in the gospel least any man should complaine of obscuritie and that this reuelation is common vnto all men and that faith hath her sight and beholding wherewith shee may see Christe as if hee were present like as Paul saith that he is plainly depainted out with his crosse when hee is truly preached And this is no vnproper or farre fet similitude For as that was only the externall shape of a serpent within there was no deadly or venemous thing so Christ tooke vpon him the shape of sinful flesh being yet cleane void of sin that he might cure in vs the deadly woūd of sin Neither was it is vaine that the Lord in times past whē the Iewes were wounded of serpents did prouide such a kinde of medicine And this did serue to confirme the wordes of Christe For seeing that he saw that he was contemned as an obscure vile person he could bring in no fitter thing then the lifting vp of the serpent As if he shoulde say that it ought not to seeme an absurd thing if contrarie to the opinion of men he be extolled from lowe degree vnto higher because that was shadowed in the figure of the serpent vnder the law Now the question is asked whether Christ doth compare himselfe to the Serpent because there is some likelihood or he giueth vs to vnderstand that it was a sacrament as was Manna For although Manna was bodily food appointed vnto the present vse yet Paul doth also testifie that it was a spirituall mysterie Both this place and also that that the serpent was kept vntill suche time as through the superstition of the people it was turned into an idoll do induce me to thinke the same concerning the brasen serpent If any man thinke otherwise I doe not contend 16 For so God Christ openeth the first cause and as it were the fountaine of our saluation and that least any doubt should remaine For our mindes haue no quiet resting place vntill such time as they come vnto y e free loue of god Therfore like as we cā seek the whole matter of our saluatiō no where els saue only in Christ so we must mark whēce Christe came vnto vs why he was offered vnto vs to be our sauiour Both these things are plainly deliuered vnto vs in this place namely y t faith in christ doth giue life vnto al mē that Christ brought life vnto vs because our heauēly father wil not haue mākind whō he loueth to perish And here must marke the order diligently For when as the originall of our saluation is once handeled as there is wicked ambition ingrafted in our nature so straightway there creepeth into our mindes diuelish imaginations concerning our owne merites Therefore we feigne that GOD is mercifull vnto vs for this cause because hee iudged vs to bee worthie to bee regarded But the scripture doth euery where extoll his meere and simple mercy which may abolish all merites And this is the sole meaning of Christe his wordes when hee setteth downe the cause in Gods loue For if wee will goe any higher the spirite locketh the gate by the mouth of Paule teaching that this loue is grounded in the purpose of his will And truly it is manifest that Christe said thus to the ende hee might drawe men from respecting themselues vnto the only mercie of God And he saith plainely that God was not moued to deliuer vs because he did marke that there was something in vs that was worthie of so great a benefite but he assigneth the glory of our deliuerance wholy vnto his loue and that doth better appeare by the text for he saith that the sonne is giuen vnto men that they may not perish VVherupon it followeth that vntill such time as Christ doth vouchsafe to helpe vs beeing lost we are all appointed vnto eternall destruction And Paule also sheweth this by the circumstance of time namely because we were loued whenas yet we were enemies through sinne Surely where sin doth reigne we shall finde nothing but the wrath of GOD which bringeth with it death Therfore it is mercy alone that reconcileth vs vnto God that it may also restore vs to life Yet this kinde of speech seemeth to be contrarie to manye places of scripture whiche doe laye the firste foundation of Gods loue toward vs in Christe and without him they shew that God doth hate vs. But we must remēber that which I said before that the secrete loue wherewith God imbraced vs with himself because it floweth from his eternall purpose is aboue all other causes and that the grace which he wil haue shewed vnto vs and whereby we are lifted vp vnto the hope of saluation doth begin at the reconciliation gotten by Christ. For seeing that it must needes be that he hateth sin how shal we be persuaded that he loueth
all men come vnto him 27 Iohn answered and saide A man cannot receiue any thing vnlesse it bee giuen him from heauen 28 You your selues are witnesses with mee that I saide I am not Christe but 〈◊〉 sent before him 22 After these thinges Iesus came It is likely that so soone as the feast day was past Christ came into that part of Iurie which was nigh to the citie Aenon which was placed in the tribe of Manaffes The Euangelist saith that there was much water there whereof there was no such store in Iurie And Cosmographers doe write that these two cities Aenâ—n Salim were not farre from the meeting of Iordan and Iabec nigh whereunto they place Scythopolis But out of these wordes we may gather that when Christ Iohn did baptize they did put al the body into the water Although wee neede not to stande much about the externall ryte so that it agree with the spirituall veritie institution and rule of the Lord. But forasmuch as we caÌ„ coniecture this nighnes of place did cause many rumors to be spread abroade and much talke to be had concerning the worship of God the lawe the estate of the Church because of two new baptizers which were risen together For whereas the Euangelist saith that Christe baptized I referre that vnto the first beginning because he began then publikely to execute the function that was inioyned him of his father And although he did this by his disciples yet is he named in this place as the authour of baptisme omitting the ministers who did nothing but in his name at his commandement Concerning whiche thyng we will speake somwhat in the beginning of the next Chapter 25 Therefore there arose a question c. It is not in vaine that the Euangelist saith in this place y t there arose a question amongst the disciples of Iohn For the lesse they were instructed in doctrine the more boldly doe they offer themselues to dispute as ignorance is alwayes blinde If others had set vpon them they might haue been excused but in this that being vnfit to enter into the combate they doe of their owne accorde prouoke the Iewes they deale therin both rashly wickedly The wordes import thus much that they moued a question And besides this that they did offend in reasoning rashly farther then their skill woulde reache about a matter which they knewe not there was as great a fault as this because they did not so much intend to defende the lawefull vse of baptisme as to defende their masters cause that his authoritie might remaine safe and sounde Both these thinges were worthie to be reprehended because they not knowing the true maner of baptisme doe set the sacred institution of God to be laughed at and because through peruerse ambition they take their masters part against Christe Therefore it appeareth that their combe was cut with one woorde when as it was obiected that Christe did also baptize For being occupied about the person of the man they did lesse regard the doctrine VVee are taught by the example of them to what ende they come who are driuen rather with the wicked affection they beare towarde men then with the reale of God and therefore are we admonished that this one thing is to be respected and by all meanes to be regarded that Christe alone be chiefe Concerning purging The question was about purging because the Iewes had diuers kindes of washinges appointed them by the lawe and being not contented with those that were appointed in the lawe they did moreouer obserue many diligently which they receiued from their elders VVhereas Christe and Iohn doe bring in now a new rite maner of washing after such plentie varietie they count it to be an absurd thing 26 To whom thou barest witnesse By this argument they goe about eyther to make Christe inferiour to Iohn or to make him bound to Iohn because he receiued honour of him For they account that as a benefite that he did adorne Christ with honourable titles As though it was not his duetie thus to prayse him yea as if this were not his principall dignitie to be the sonne of God his cryer Therefore it was not meete that they shoulde preferre Iohn before Christ because he was commended by his testimonie VVhereas they say that all men come vnto him these wordes proceed from peruers emulation for they are afraid least their master be forsaken of the multitude 27 A man cannot Some doe referre it vnto Christ as if he did accuse his disciples of wicked holdnesse against God because they goe aboute to take that from Christe which the father had giuen him Therefore they will haue this to be the meaning that it came of God that he was preferred in so short space vnto so great honour therefore in vaine doe you striue to put him downe whom God hath exalted with his hande Othersome doe think that it is an exclamation whereinto hee bursteth out through indignation for that his disciples had so little profited And truly it was a thing too absurd to goe about to make him as one of the common sort and to make him inferiour vnto his minister whome they had heard so often to be Christ. Therefore Iohn might well enough say that it was but lost labour to teach men because they are deafe and dull vntill such time as they be renued in minde But I am rather of their opinion who do expound it of Iohn namely that hee saith that it was not in their or his owne hande to make him great because this is the measure of vs all that we be such as God would haue vs to be For if the sonne of God himselfe did not take to him honour what man of the common sort dare desire more then is giuen him of the Lord If this cogitation were deeply rooted in the mindes of men it should be sufficient to bridle ambition Furthermore ambition being once corrected and abolished the plague of contentions shoulde also be taken away For how commeth it to passe that euery man exalteth himselfe more then is meet saue only because we do not depend vpon God that we may be contented with that degree which he assigneth vnto vs 28 You are my witnesses Iohn chideth his disciples because they beleeued not his wordes Hee had oftentimes tolde them that he was not Christ therefore there remained nothing but that he should be a seruant subiect to the son of God as were y e rest And we must note this place For in denying that he is Christe he leaueth nothing vnto himself but that being subiect vnto the head he minister as another in the church be not so extolled that he obscure the honour of the head He saith that hee was sent before to prepare a way for Christe as kinges Apparitors are wont to doe 29 Hee that hath the bride is the bridegrome but the friend of the bridegrome whiche standeth and heareth him reioyceth with ioy because
gessing Therefore that is more true when he saw that hee was despised in his countrie Nazareth he went vnto some other place VVherfore it followeth immediatly that he came into the citie Cana. And in this that it is added also that he was receiued of the GalileaÌ„s because of his myracles it was a signe of reuereÌ„ce and not of contempt A prophet in his owne countrie I doe not doubt but that this sentence was prouerbiall wee know that that is taken vp for a prouerbe which coÌ„meth often to passe VVherefore we must not straitly require that it should alwayes be true as though that had neede alwaies to be true which is there said Certaine it is that Prophets are more commended els where then in their owne countrie and 〈◊〉 may also somtimes come to passe doth indeed chance that a Prophet is no lesse reuerenced of his owne countriemen then of strangers but the prouerb teacheth what is more common namely that Prophets are rather honoured els where in any place then amongst their owne countrie men And this prouerbe may haue a double beginning meaning For this is a coÌ„mon vice that looke whomsoeuer we see lie crying in their cradles and toying childishly those doe wee despise during their whole life As if they had still continued in childhood There is also an other euill whiche reigneth more amongest those that are of acquaintance namely emulation Notwithstanding I am persuaded that y â— prouerb did arise hereupon because prophetes were so badly entertained in their owne nation For good and godly men when as they sawe so great vnthankfulnesse toward God in Iudea so great contempt of the word so great stubbornnes they might worthily thus complaine that God his prophetes are neuer lesse reuerenced any where then in their owne countrie If wee like better of the former sense the woorde prophete shal be taken generally for euery teacher as Paule calleth Epâ—â—enides the Prophet of the Cretians They receiued him VVee know not whether this honour did long continue or no. For there is nothing wherunto we are more bent then to forget God his benefits Neither doth Iohn make mention of this to any other end saue only that we may know y t Christ did worke myracles in the sight presence of many so that they were preached farre wide There is one commoditie of myracles set downe againe that they make a way for doctrine for they make Christe to bee reuerenced 46 Therefore Iesus came againe into Cana of Galilee where hâ—â— rained water into â—ine And there was a certaine ruler whose sonne was sicke in Capernaum 47 VVhen he had heard that Iesus was come out of Iudea into Galilee he went vnto him requested him that he would go downe heale his son for we was almost dead 48 Therfore Iesus said vnto him Except you see signes and wonders yee will not beleeue 49 The Ruler himselfe said vnto him Master goe downe before my childe die 50 Iesus said vnto him goe thy way thy sonne liueth The man beleeued the worde that Iesus had spoken and went 51 And as he was nowe going downe the seruants met him and told saying thy sonne liueth 52 Therefore he demaunded of them at what houre he began to amend and they said vnto him yesterday at the seuenth houre the feuer left him 53 Therefore the father knewe that it was the same houre wherein Iesus saide vnto him thy sonne liueth And he beleeued and all his house 54 This seconde myracle did Iesus againe when hee came out of Iudea into Galilâ—â— 54 There was a certaine This is the truer reading although Erasmus doth thinke otherwise I graunt that there were at that time some that were called râ—guli or princes who are now called Dukes or Barons or Earles but such was the estate of Galilee at that time that none of that degree could dwell in Capernaum Furthermore I suppose that it was some of Herods Court. For they who thinke that hee was sent by Caesar haue no colour But the Euangelist expressed this by name because in such a person the myracle was more famous 47 VVhen hee had hearde that Iesus In that he craueth helpe of Christ this truly was some token of faith but in that hee appointeth Christe the way and meane how to helpe it appeareth thereby how great his ginorance was For hee tyeth the power of Christe vnto his corporal presence He had conceiued no other thing of Christe saue only that hee was a Prophete sent of God with this commaundement and power to proue by shewing and working wonders that hee was the minister of God Yet Christ winking at this fault although it was worthie blame doth sharply chide him for another cause nay hee chideth all the Iewes generally because they were too desirous to see wonders But whence is it that Christe is nowe so sharpe set who was wont so courteously to entertaine others that desired myracles There was some particular reason which we knowe not of which moued him to deale more sharply with this man then he was wont And peraduenture hee did not so much respect him as the whole nation Hee saw that his doctrine was but of small authoritie and that it was not only neglected but also altogether despised in the meane season he saw that they were wholy set vpon myracles that all their senses were rather filled with some amasednesse then admiration Therefore that wicked contempt of the word which reigned then commonly did wrest out of him this complaint True it is that euen some of the saints haue sometimes desired to haue confirmation from myracles least the truth of the promises should stagger with them and we doe also see that God was not offended therewith seeing that hee yeelded vnto their requestes But Christe noteth in this place a farre greaterâ— frowardnesse For the Iewes did so depende vpon myracles that they left nothing for the worde And firste of all there was this fault amongest them that the dull and carnall did no whit reuerence doctrine vnlesse they were awaked by myracles For it was meete that the worde of God wherein they were trained vp from their tender yeeres should haue beene more then familier vnto them secondly when wonders were wrought there did so small profite follow that being astonied they waxed dul So that their religion was nothing there was amongest them no knowledge of God in exercise of godlines saue only in myracles VVhereunto that vpbraiding which Paule vseth tendeth the Iewes seeke signes For his meaning is that they were addicted vnto signes without reason measure and that they were neither moued with the grace of Christe or promises of eternall life or secret working of the spirite but that they did rather lothsomly refuse the gospel because they can disgest nothing but signes And woulde to God there were not many at this day infected with the same disease ther is nothing more common then these wordes Let myracles goe before
and said vnto them Although I testifie of my selfe my testimonie is true because I know whence I came and whither I shall go but yee know not whence I came and whither I shall go 12 I am the light of the world They that omit the historie next going before do ioine this communication of Christ with the sermon whiche he made y e last day of the feast And this is a most notable title of Christ when as he is called the light of the world For seeing that wee are all blinde by nature there is a remedie set before vs wherby being deliuered from darknesse we may be partakers of the true light Neither is this benefite offered vnto one or two only because Christ affirmeth that he is the light of all the whole world For his meaning was not only to take away the difference that was betwene the Iewes the Gentiles by this generall sentence but also betwene the learned the idiots betweene the gouernors the common sort But first of all we must note the necessitie of the seeking of this light For doubtlesse none will offer themselues to bee illuminated by Christe saue those who shall first acknowlege that this world is darknes that they are altogether blind Therfore let vs know that when as the meanes to obtaine light is shewed vnto vs in Christ we are all condemned of blindnes and what light soeuer we think to be any where els it is compared to darknes thicke night For Christ sheweth not what thing is common to him with others but he challengeth this as proper perticular to himself VVherupon it followeth that there is not on sparkle of true light without him There commeth out in deede some kinde of brightnes but being onely like vnto a lightning it doth nothing els but make the eyes dasel Furthermore wee must note that the force parts of lightning are not restrained vnto the person of Christ. For although he be farre from vs in respect of body yet doth he shew vnto vs this light dayly in the doctrin of the Gospel by the secret power of his spirite Yet doe wee not know the perfect definition of this light vnlesse we learne that we are illuminated by the gospel spirit of Christ that we may know that in him is hidden the fountaine of all knowledge wisdome Hee that followeth me There is an exhortation put after doctrine which the promise which is added immediately doth confirme For whenas we heare that they are out of danger of erring whosoeuer doe suffer Christe to rule them we must be stirred vp to follow him hee himselfe draweth vs hither as it were with his out stretched hande And also such a large great promise ought to bee of great force that they are certaine that they haue a sure way through the middest of darknesse who shall caste their eyes vpon Christ and that not for a short time only but vntill they come vnto the marke it self For the words of the future tense import so much that they shall not walk in darknes but shall haue the light of life To the same purpose serueth this last thing wherein the continuaunce of the light is plainely expressed VVherfore we need not feare least he faile vs in the middest of the iourney seeing that he bringeth vs through vnto life The Genetiue case is taken for the adiunct noting the effect after the maner of the Hebricians as if he had said the liuely light Furthermore it is no maruel that there raigneth such grosse and thick mists of errors and superstitions in the world seeing that there be so fewe that beholde Christ. 13 Therfore the Pharisees said They obiect that which is wont coÌ„monly to be saide that no man is to be trusted in his owne cause For a true testimonie is put in steed of a lawfull testimonie such a one as is worthy to be beleeued To be short their mening is that he looseth his wordâ— in vaine vnlesse he haue some proofe from some other 14 And If I testifie Christ maketh answere that his testimonie is of credite and authoritie enough because he is no priuate man of the coÌ„mon sort of men but he beareth a farre other person For when as he saith that he knoweth whence he commeth and whither he will goe heâ— doth by this exempt himselfe out of the coÌ„mon sort of men Therefore his meaning is that wheras euery maÌ„ is suspected in his own cause it is prouided by the lawes that no man be beleeued whenas he speaketh in his owne cause that taketh no place in the sonne of God who is far aboue all the world For hee is not reckoned in the common sorte of men but hee is adorned with this priuiledge of the father that hee can bring all men into order by his word alone I know from whence I came In these woordes hee affirmeth that hee hath not his beginning of the world but that hee came from God and that therefore it is an vniust and absurd thing that his doctrine which is diuine shoulde be subiect to the lawes of men But because beeing then cloathed with the forme of a seruaunt he was despised of them because of the humilitie of the fleshe hee doeth also call them backe vnto the glory of his resurrection which was to come which was an excellent token of the godhead whiche was hidden vnknowen before VVherefore that meane estate should not haue hindered the Iewes froÌ„ submitting themselues vnto the only embassadour of God promised vnto them long before in the law VVheÌ„ as he saith that he knoweth that they know not his meaning is that their vnbelief doth no whit impayre his glory Furthermore seeing that he hath declared the same vnto vs our faith must despice all the backbitings whisperings of the wicked For it cannot be grounded in God vnlesse it be far aboue the greatest height of the world But to the end the gospel may haue his maiestie amongst vs we must alwayes take heed vnto the heauenly glory of Christ so heare him speaking in the world that we remember whence he came what maner empyre hee hath now hauing ended his embassage For as he humbled himselfe for a season so he sitteth now vpon the right hand of the father that euery knee may be bowed vnto him 15 You iudge according to the flesh I iudge no man 16 And if I iudge my iudgement is true because I am not alone but I and the father that sent mee 17 Furthermore it is written in your law that the testimonie of two men is true 18 I am he that testifie of my selfe and the father that sent me dâ—th testifie of me 19 Therefore they said vnto him where is thy father Iesus answered them you neither know me nor my father if you did knowe me you shoulde also verilie knowe my father 20 These wordes spake Iesus in the treasurie teaching in the temple And no
when as the brightnes of the heauenly wisedom appeared vnto them Christ shineth vnto vs by the gospel to the end we may folow the way of saluatiō whiche he sheweth Therfore those men which do not vse the grace of God do asmuch as in them lieth extinguish the light whiche is offered them And to the end he may the more terrifie them he telleth them how miserable the estate of those men is who being destitute of the light doe wander during theyr whole life For they cannot moue their foote forwarde without daunger of slyppinge or fallynge And now Christe pronounceth that we are in darknes vnlesse he giue vs light Hence gather of what force the quicknes of mans minde in seeing things is whā as she is her own mistreile and guid without Christ. 36. Beleeue in the light Hee exhorteth them to possesse the lighte by fayth For he calleth those the children of light who like true heires doe enioy the same vntill the end These thinges spake Iesus It may seeme a merueilous matter why he withdrewe himselfe from them who receiued him so willingly but we may readily gather out of the other Euangelists that this speach concerneth the enemyes who were grieued at the godlye desire of good and playne men For the straungers which went out to meete Christ followed him euen into the temple where hee hit amongst the Scribes and the multitude of the Citie 37. Furthermore although he had wrought so many miracles before them they beleeued not in him 38. That the woordes of Isaias the Prophet might be fulfilled whiche hee spake Lorde whoe hath beleeued our reporte and vnto whome is the aime of the Lorde reuealed 39. Therfore they could not beleeue because Isay saith againe 40. Hee hath blynded their eyes and hardened theyr hearte that they may not see with theyr eyes and vnderstand with theyr heart and be conuerted and I may heale them 41. These thinges sayeth Iesaias when hee sawe his glorye and spake of him 37. Although he had wrought Least that shoulde hinder any manne that Christ was despised amongst the Iewes the Euangeliste remoueth this stumbling blocke shewing that he was furnished with excellent and euident testimonies which might make him and his doctrine to be of credit but yet the blinde did not see the power and glorye whiche shined plainly in the miracles Therefore we must first of all holde that Christ was not in the faulte that he was not beleeued amongst the Iewes because hee didde aboundantly testifie by manye miracles who hee was and that therefore it is an vniust thing and contrary to reason that their vnbeliefe should any whit discredit him But because this self same thing might haue caused many to stand in doubte whence this came that the Iewes were so dull that the visible power of God did moue them nothing Iohn goeth further namely that faith ariseth not from the common sense of man but that it is a singuler and rare gift of God and that this was sayde before of Christe that scarse a fewe shoulde beleeue the Gospell 38. That the wordes of Iesaias Iohn meaneth not that there was any necessity laide vpon the Iewes by reason of the prophesie neither did Iesaias vtter any thing Chap. 53. 1. Rom. 10. 16. saue that whiche God had reuealed vnto him out of the hidden treasures of his counsel That shuld haue happened although the Prophet had said nothing but because it was not known what shuld haue befallen them vnlesse God had made it knowne by the mouth of the Prophet the Euangeliste setteth beefore their eyes as in a glasse a matter which was otherwise darke and vncredible almost Lorde who hath beeleeued This sentence hath two members in the former Esay hauing already begunne to speake of Christe seeing that hee foreseeth that whatsoeuer eyther he should speake or the Apostles shuld afterward publish it should be reiected of the Iewes beeinge as it were astonyed with some great wonder he cryeth out Lorde who shal beleeue our report And in the second member he acknowledgeth what was the cause that they were so few to witte because men come not vnto this by theyr owne industry and God dooth not illuminate all men in generall but dooth onely vouchsafe to graunt the grace of his spirite vnto a fewe And if so be the obstinate vnbeliefe of many ought not to haue hindered the faythful amongst the Iewes how few soeuer they were the same reason ought also to perswade vs not to be ashamed of the Gospell althogh it haue but a few Disciples yet must we especially note that reason which is added that not their own wit but the reuelation of God doth make men to be faythful It is well knowne that by this woorde arme is meante the power of GOD. The Prophet telleth vs that the arme of God whiche is included in the Gospell dooth lye hidde vntyll suche time as it bee reuealed and hee doth also testifie that all menne generallye are not partakers of this reuelation VVhereuppon it followeth that manye beeinge voyde of thys inwarde lyghte are lefte to theyr blindenesse who in hearing cannot heare 39. Therfore they could not beleeue This is somwhat harder beecause as the wordes doe sound the way was stopt before the Iewes and the power to beleeue was cutte off because that the prophesie of the Prophet had adiudged them vnto blindnes beefore they did chuse eyther of the two I answere that there is no absurdity if it could not otherwise come to passe then God had foreseene But wee must note that the bare and and plaine foreknowledge of God is not the cause of things Although we must not so much respecte the foreknowledge of God in this place as his iudgment and vengance For God doth not declare what he seeth from heauen menne wil doe but what he himselfe wil doe namely that he will strike the wicked with dulnesse and giddinesse that he may bee auenged of their wickednes For here is set downe the nigh and inferiour cause why God wil haue his word which is by nature wholsome to be the cause of death and destruction vnto the Iewes to wit because they had so deserued for their wickednes It was impossible for them to escape this punishment when as God had once determined to cast them off into a reprobate sense and to turne vnto them the light of his worde into darknes For this latter prophesie is vnlyke to the former in this because the Prophet doth testifie that none doe beleeue saue those whome God dooth illuminate of his free good pleasure the cause wherof doth not appeare For seeing that all men are lost alike God doth of his mere mercy and goodnes distinguish whom he thinketh good from the rest And here he maketh mention of the hardning of the heart wherewith God did reuenge and punish the wickednes of the vnthankfull people They which marke not these degrees do wickedly confound and mixe together diuers places of scripture 40. He