with his own griefe  29. Therefore aske not what yee shall eate or what ye shall drinke neither stand in doubt 30. For al suche thinges the people of the world seeke for and your father knoweth that yee haue neede of these things 31. But rather seeke yee after the kingdome of God and all these thinges shal be ministred vnto you 32. Feare not litle stocke for it is your fathers pleasure to giue you a kingdome He hath the same purpose here that he had in the former doctrine that the faithful trusting in the fatherly care of God hoping to haue from him what things soeuer they think to be necessary for them shoulde not torment themselues with extreame carefulnes He forbiddeth them to be carefull or to seeke as Luke reporteth that is after their manner whiche seeke here and there without respect of God to whom onely they ought to bend themselues Neither doe they rest at any time but where they see aboundance of encrease they which do not attribute to God the gouernment of the world do sweat and vexe themselues with coÌtinual disquietnes VVhen he saith that the gentiles do seeke after all these things he vpbraideth them with their too grosse folly from whence al such cares do spring For whereof commeth it to passe that the vnbeleeuers doe neuer rest in quiet state but because they imagine that God is ydle and sleepeth in heauen or at the least that he looketh not vppon those thinges which appertaine vnto men as vpon them whom he hath taken into his charge and feedeth as his houshold So by this comparison hee declareth that they haue profited ill and doe not as yet vnderstand the firse rudiments of godlines which doe not looke with the eies of their fayth to the hand of God secretely filled with aboundaunce of all good thinges that they might patiently and with quiet mindes from thence looke for their sustentation Your heaueÌly father saith he knoweth that you need these things as if hee shuld haue said al they that are so careful for their foode doe giue no more honour to the fatherly goodnes of God as his secrete prouidence then the vnfaithful doe LV. 29. Stand not in doubt This clause answereth to the last senteÌce which is set downe in Matthew Bee not carefull for the morowe For Christ reproueth an other fault that men bending their will to prouide for themselues would gladly imbrace fiue worlds The worde which Luke vseth doth properly signifie to looke aloft as wee doe commonlye say to make long discourses for the intemperature of our fleshe hath neuer enough but that it would turne ouer the heauen the earth a hundred times Hereof it coÌmeth to passe y t they giue no place to God his prouideÌce Therfore vnder this title is reprehended too much curiositie or carefulnes because that through the same we procure our selues troubles without profit and doe so become willingly wretches before the time That Matthewe saieth That the daye hath enough with his owne griefe appertayneth to this purpose that the faythfull shoulde temper theyr cares least they desire to prouide beyond the boundes of their vocation For as it is sayde euerye care is not condemned but that whiche wandereth throughe ouerthwarte and vnmeasurable compasses beeyonde boundes MAT. 33. First seeke the kingdome of God He brydeleth that too great care for foode by an other argument For he reprooueth that grosse and slouthfull neglecte which the soule hath of the heauenly life Therefore Christ teacheth vs that it is preposterous that menne being borne to a better life doe wholly occupy themselues in earthly thinges And whosoeuer shall esteeme of the kingdom of God as the best wil not exercise himselfe in prouiding for his lyuing but moderatelye neyther is there any thing sitter to bridle the wantonnesse of the flesh that it triumph not in the course of this present life then the meditation of the heauenlye life The word righteousnesse may as well be referred to God as to his kingdome for we know y t the kingdom of God consisteth in righteousnes that is in spirituall newnesse of lyfe VVhen he saieth that other thinges shal be ministred hee meaneth those thinges which belonge to this present life are to be placed in the second place and so ought to be set after or vnder the kingdome of God LV. 32. Feare not my litle flocke VVith this sentence Christ confirmeth that hope whereunto hee exhorteth his disciples for how can God deny vile and corruptible meate to his whom he hath adopted to be heires of his kingdome And purposely he calleth his by the name of a litle flock least they should therefore think themselues to be of lesse account with God because that through their fewnesse they are nothing accounted of before the world The word which he vseth signifieth that eternall lyfe doth flow vnto vs out of the fountaine of his free mercy To this purpose also appertaineth the word of giuing And when Christe witnesseth openly that God hath giuen vs a kingdome and that for no other cause but for that it so pleaseth him it is heereby more then manifest that it is obtained by no desertes of workes Therfore so oft as the Lord raiseth vs vp to the hope of eternall lyfe we must remember that wee maye not feare the want of dayly foode Matth. 7. Marke 4. Luke 6. 1. Iudge not that yee be not iudged 2. For with what iudgment yee iudge yee shall be iudged and with what measure yee meate it shal be measured to you againe 3. And why seest thou the meate that is in thy brothers eie and perceiuest not the beam that is in thine own eye 4. Or how sayst thou to thy brother suffer me to cast out the mâat out of thine eye and behold a beame is in thine own eye 5. Hypocrite firste caste out the beame out of thine owne eye and then shalt thou see clerelye to cast out the meate out of thy brothers eye 24. VVith what measure ye meate it shal be measured vnto you 37. Iudge not and yee shal not be iudged condemne not and ye shal not be condemned forgiue and yee shall be forgiuen 38. Giue and it shal be giuen vnto you a good measure pressed downe shaken togeather running ouer shal men giue into your bosom for with what measure yee meate with the same shal men meate to you againe 41. And why seest thou a moaâ in thy brothers eye and considerest not the beame that is in thine owne eye 42. Eyther howe canste thou say to thy brother brother let me pull out the moat that is in thine eye when thou seest not the beame that is in thine own eie Hypocrite cast out the beame that is in thine owne eie first and ãâã shalt thou see perfectly to pull out the moat that is in thy brothers eye 1. Iudge not Christe dooth not in these words preciselye restraine from iudgeing but his will was to heale that disease whiche
ioy to glory and to ioy in eternal lyfe he leadeth them to the head spring and fountaine of the same namely that they are chosen of God and adopted to be sonnes He might haue commaunded them to reioyce for that they are regenerate by the spirit of God to be new creatures in Christ that they are lightened in hope of saluation and haue the seale of the same giuen vnto them But his will was to set down vnto them the head from whence all these good thinges doe come that is the free election of God least they should ascribe anye thing to themselues The benefites of God which we feele in our selues do giue vs occasion to praise God but the eternall election which is without vs doth shew more plainely that the meere goodnesse of God is the foundation of our saluation Further he saith metaphorically that their names are written in heauen meaning they are accounted beefore God as sonnes and heires as if they were written in a Catalogue Math. 11. Marke Luke 10. 25. At that time Iesus aunswered and sayd I giue thee thankes O father Lord of heauen and earthe because thou hast hidde these thinges from the wise and men of vnderstaÌding and haste opened them vnto babes 26. It is so O father because thy good pleasure was such 27. All things are giuen vnto me of my father and no man knoweth the sonne but the father neither knoweth any man the father but the sonne and he to whom the sonne will reueale him 28. Come vnto mee all yee that are wearye and laden and I wil ease you 29. Take my yoake on you and learne of me that I am meeke and lowly in heart and yee shall find rest vnto your soules 30. For my yoake is easie and my burden is light  21. That same houre reioyced Iesus in the spirit and said I confesse to thee father Lorde of heauen and earth that thou haste hidde these thinges from the wise and learned and haste reuealed them to babes euen so father because it pleased thee 22. Then hee turned to his disciples and sayd All things are giuen to me of my father and no man knoweth whoe the sonne is but the father neither who the father is saue the sonne and hee to whom the sonne will reueale him 25. Iesus answered Though the Hebrewes doe commonly vse this word answering euen in the beginning of a matter or speach yet I think that in this place there is a greater Emphasis and that Christ took occasion of the present matter to speake thus and Lukes wordes doe more plainely confirme it in that he saieth that Christ the same houre reioyced in the spirit But whereof should this reioycing proceede but that Christ esteemed the Church gathered of meane and contemptible men as deare as pretious to him as if al the nobilitie and excellencie of the world had bene gathered with their glorious shewes into the same And the wordes which he speaketh to his father haue more vehemeÌcy in theÌ then those which he speaketh to his disciples Though it is certeine that in respecte of them and for their cause hee gaue thankes to the Father least any should be offended with the meane and base estate of the Church For we doe alwayes seeke after glorious shewes and nothing seemeth more vnlikely to vs then that the heauenlye kingdome of the Sonne of god whose bewtie is so gloriouslye described by the Prophets should consist of the dregges and offscouring of the people And surelye woonderfull is the counsell of the Lorde in this that hee hauinge the whole worlde in his hande hadde rather chuse a peculier people to himselfe out of the meane despised common people then from amongst the mightie men of the world which might haue the better bewtified and adorned the name of Christe with their nobilitie But Christe here withdraweth his disciples from a proud and disdainfull iudgement least they shoulde be so bolde as to despise the meane and base estate of the Church wherin he himselfe delyghteth and reioyceth But that he may with more force ouerthrow and ouer whelme the curiositie which hereof aryseth in the mindes of men he lifteth vp himselfe aboue the world and reuerenceth the secrete iudgementes of God that hee might drawe others with him to haue the same in admiration And truely though this order of God farre differeth from our iudgement yet too madde arrogant and blind are we if we once murmurre when Christe our head doth reuerently accept and account of the same But now it is conuenient to weigh the wordes I giue thee thankes O father In these wordes hee declareth that he setleth himselfe in that decree of his father which differeth so much from the iudgement of the world There is also contayned vnder these wordes a secrete opposition betweene this praise which he giueth to his father the malitious slaunders or froward barkings of the world Now it is to be considered wherefore he thanketh his father namely because that hee being Lord of the whole world preferred the babes simple ones before the menne of vnderstanding For in respecte of the circumstaunce of the argument it is of no small force that hee calleth his father Lorde of heauen and earth For in these woordes he sheweth that this difference onely dependeth of the will of GOD that the wise are blind and that the rude and vnlearned do vnderstand the misteries of the Gospell There are manye other like places wherein the Lord sheweth that they are all freely chosen by him which attaine to saluation because that he is the maker and creator of the world and that all nations are his Further we learne by this sentence two things first that it is not for want of power in GOD that all doe not obey the Gospell for hee is able to subdue all creatures to his power Secondlye it is onely by the woorke of his free election that some become faythfull and others remayne ignoraunt and obstinate for he drawing some and passinge by other some dooth onely make the difference betweene men whose estate by nature is one and equall Yet in that he chose the simple rather then the wise he had consideration of his owne glory For as fleshe is alwayes too proud so if wise and learned men should goe before this opinion would presently take place that menne obtayned faith by dexteritie or by wisdome or by learning VVherefore the mercy of God could not otherwise be so manifest as it deserueth but by making such a choyce as might plainely declare that whatsoeuer men bring of themselues is nothing worth Therfore it is meete that the wisdome of man should be ouerthrowne least it should obscure the praise of Gods grace Yet it is further demaunded whom Christ calleth men of vnderstanding and whom he calleth litle ones For experience teacheth vs that all the rude and simple haue not faith nor all the wise and learned are left in their blindnes Therfore they are accounted
impudencie of our aduersaries is on this behalfe Now that I may speake somewhat particularly of my selfe although I am persuaded that all the worlde doeth know how I haue instructed this church with many of my writings yet I thoght it would be worth y e paines if there should some monumeÌt therof be extant which should be dedicated vnto you For it skilleth much that that kinde of doctrine be set before all men which you know I haue taught And although I haue endeuoured to profite you the people which is coÌmitted vnto you euen after my death in those bookes which I haue hitherto published it is not meete that that doctrine whiche hath flowed out of your Citie vnto other nations far wyde shoulde bring foorth fruit pentifully be neglected in her owne place yet I hope that this coÌmentarie which is peculiarly coÌsecrated vnto your name wil take deeper root in your memory And that this thing may com to passe I beseech the liuing God so deeply to write the same in your harts that it may not bee blotted out by any subtile sleight of SataÌ For it is in his hands to giue successe vnto my labors who hath of late giuen mee this minde to desire nothing more theÌ faithfully to care for the saluatioÌ of you al. Furthermore as I profes before the world that I am far froÌ that diligeÌce of a good shepheard which is exacted froÌ other vertues which the greatnes excelleÌcy of mine office do require do coÌtinually before god bewaile mine estate for that I am troubled with so many vices whiche do hinder my course so I dare protâst that I waÌt no faithfulnes good will And if in the meane while the wicked do not cease to repine speak against me as it is my dutie by well doing to refute their slanders so it shal be your part to suppresse the same by that holy authoritie wherin you excell Farewell my right honorable Lordes whom I ought to reuerence in Christ vnto whose tuition I commit you At Geneua the first of Ianuary 1553. The Argument vpon Iohn IT is well knowen what this woorde Euangelium or Gospel doth signifie amongst the Grecians and in the scriptures it is chiefly taken for the ioyfull and happie message of that grace which is giuen vs in Christe to the ende we may learne despising the worlde the fâaile riches pleasures therof to desire this incomparable treasure with our whole hearte and to imbrace the same being offered vnto vs. That is naturally engrafted in vs all which wee see the wicked doe namely to reioyce inordinately in the vaine pleasures of the worlde and to bee touched either with none or els with a very slender feeling of spirituall good thinges Therefore to the ende that God may reforme in vs this fault he calleth that message which he commandeth to be published coÌcerning Christ by this name Euangelium or Gospel For hee doth thereby tell vs that true and perfect ioy can be had no where els that without all doubt wee haue in him the blessed life in all pointes perfect Certaine there bee who extende this woorde Gospell vnto all the free promises of God which are also dispearsed in the lawe and the prophetes Neither is it to bee denied but that God so often as he doth testifie that hee will bee mercifull vnto men and forgiue them their sinnes doth also offer Christe whose propertie it is wheresoeuer hee shineth to spreade abroade the beames of ioy Therefore I confesse that the fathers and wee are partakers of one and the same gospel as touching the faith of free saluation yet because the spirite doth vsually speake thus in the Scriptures that the Gospel was published when Christe came let vs also retaine the same maner of speech and let this bee the definition of the Gospel which I haue set down that it is a solemne publishing or proclayming of the grace reuealed in Christe In which respect the Gospel is called the power of God to saluation to all that beleeue because God doth therein make manifest his righteousnesse It is also called the embassage whereby he reconcileth men vnto himselfe Furthermore inasmuch as Christe is the pledge of Gods mercie and of his fathers loue towardes vs therefore is he also the proper matter of the Gospel Heereby it commeth to passe that the histories which declare that Christe appeared in the flesh dyed and was raysed vp againe from the death and was at length receiued vp into the heauens are properly called the Gospel For although the new Testament be called by this name according to that reason which of late I alleadged yet is it come to passè by vse and custome that that parte which doth testifie that Christ was exhibeted vnto vs in the flesh dyed rosâ againe from the death is so called by Synecdoche But because the bare historie were not sufficient yea should profite nothing vnto saluation the Euangelistes doe not simplie shewe that Christe was borne that hee died and became the conquerour of death but they doe also declare to what ende he was borne to what ende he died and rose againe and what fruite we reape thereby Yet there is this difference amongest them that the other three set downe more at large the life and death of Christe but this Euangelist of ours standeth more vpon the doctrine wherein both the office of Christe and the force of his death and resurrection is declared They doe not conceale that Christe came to the end he might bring saluation to the worlde that he might make satisfaction for sinnes by the sacrifice of his death Finally that he might in all points fulfill the function of a mediatour like as Iohn doth also stande somewhat vpon the historicall narration but the doctrine which sheweth vnto vs the force and fruite of Christ his comming appeareth more plainly in this Euangelist then in the other And whereas it is all their drift to make Christe manifest the former Euangelistes bring forth that I may so speake his body and Iohn bringeth foorth his soule VVherfore I vse commonly to call this Gospel the key that openeth the gate vnto the vnderstanding of the other For whosoeuer shall perfectly vnderstande of what power and force Christe is as it is heere in plaine wordes set downe hee shall reade with profite those thynges which are deliuered by the other concerning the manifestation of the Redeemer It is thought that Iohn was most of all mooued to write for this cause and to this ende that hee might defende the diuinitie of Christe againste the wicked blasphemies of Ebion and Cerinthus and this doth Eusebius and Hyerome report according to the opinion of the olde writers but whatsoeuer was the occasion that caused him to write at that time yet it is not to bee doubted but that God did farther prouide for his Churche Therefore hee did so indite to the Euangelistes that which they shoulde write that
that the spirite is giuen euery man according to the measure of the giuing so that none aboundeth vnto the full For seeing that this is the mutuall bonde of brotherly participation that no man be sufficient for himselfe apart but that one haue need of another christ differeth from vs in this that the father hath powred out vpon him the infinite aboundance of his spirite And truly the spirit must remaine in him without measure that we may all receiue of his fulnesse as it was said in the first chap. And to this ende tendeth that which followeth immediately after that the father hath giuen all things into his hand For Iohn doth not onely in these woordes shew foorth the excellencie of Christe but also the ende and vse of that plentie wherewith he is endowed namely that being appointed as an arbitratour of his father he may distribute vnto all men as it seemeth good vnto him and is expedient for them as Paul doth declare more at large in the 4. chap. vnto the Ephesians which I cited of late Therfore how much soeuer God doth inrich his children diuersly this is proper to Christ alone to haue all thinges in his hand 35 The father loueth the sonne and hath giuen all things into his hand 36 Hee which beleeueth in the sonne hath eternall life and hee that beleeueth not the sonne shall not see life but the wrath of God abideth vpon him 35 The father loueth the sonne But what meaneth this reason Doth he hate all other men VVe may easily answere that he intreateth not of the common loue wherewith God loueth men whom he hath created or other his workes but of that singuler particuler loue which beginning at the sonne doth flow vnto all creatures For this loue wherewith embrasing his sonne he embraceth vs also doth cause him to impart vnto vs all his good things by his hand 36 Hee which beleeueth in the sonne He added this that we may not only knowe that we must aske all good thinges of Christ but also vnderstaÌd and know the maner how to enioy them Furthermore he teacheth that this enioying consisteth in faith and that not without cause forasmuche as wee possesse thereby Christe who bringeth with him both righteousnesse and life the fruite of righteousnes And whereas faith in Christ is called the cause of life wee doe thereby gather that life is contained in Christe alone and that we are made partakers thereof only through the grace of Christe But all men doe not agree concerning this point how the life of Christ coÌmeth vnto vs. For som men do vnderstand it thus because through beleeuing we receiue the spirit which doth regenerate vs vnto righteousnesse we doe obtaine saluation by such a kinde of regeneration And although I confesse this to be true that wee are renued by faith that the spirite of God may rule vs yet I say that the free remission of sinnes is first and formost to be considered whereby we are made acceptable vnto God and also I say that all the hope of saluation is both grounded and doth consist in this alone because righteousnesse can by no other meanes be imputed vnto vs before God saue only whilest that he doth not impute vnto vs our sinnes But he which beleeueth not As he set before vs life in Christ that the sweetnesse thereof might allure vs So now he condemneth them vnto eternall death whosoeuer doe not beleeue Christ. And by this meanes doth he amplifie the benefite of god when he telleth vs that there is no other way to escape death saue the deliuerance which we haue in Christ. For this sentence dependeth hereupon that we are al lost in AdaÌ And if it be the office of Christ to saue that which was lost they do worthily abide in death who refuse the saluation which is offered in him VVe said of late that this doth properly appertaine vnto those who doe reiect the Gospel which is reuealed vnto them For although all mankinde bee wrapped in the same destruction yet there remaineth a heauier and double vengeance for those who refuse Christe their deliuerer And doubtlesse the intent of the Baptist was this by denouncing death to the vnbeleeuers to prick vs forwarde vnto the faith of Christ. Furthermore it is manifest that all that righteousnesse whiche the worlde doth thinke it hath without Christe is condemned and brought to nought by these woordes Neither is there any cause why any man should obiect that this is vniust dealing that those who are otherwise godly and holy should perish for this cause because they do not beleeue For in vain is there any holines feigned to be in men besides that which is giuen them of Christe Hee putteth this phrase to see life in steede of to enioy life And to the ende hee may the better declare that there remayneth no hope for vs vnlesse wee bee deliuered by Christe hee saith that the wrath of GOD abideth vpon the vnbeleeuers Although that which Augustine doth teach doth not much displease me that is that he vsed this word abide that we may knowe that wee are appointed vnto death euen from our mothers wombe because wee are all borne the children of wrath At least I doe willingly admit suche a kinde of allusion so we holde that that is the true and plaine meaninge which I haue set downe that death doth so lie vpon all vnbeleeuers doth so keepe them downe that they can neuer escape And truly althogh the wicked and reprobate be coÌdeÌned naturally yet do they bring vpon themselues another death through their infidelitie And to this ende is there power giuen to the ministers of the gospel to binde For this is the iust vengeance which besalleth mans stubbornnesse that they shoulde binde themselues with the bondes of death who shake of the wholesome yoke of God Chap. 4. 1 THerefore after that the Lorde knewe that the Pharisees had heard that Iesus did make and baptise more disciples then Iohn 2 Although Iesus himselfe did not baptise but his disciples 3 He left Iudea and went againe into Galilee 4 And he must needes goe through Samaria 5 Therefore he came into a citie of Samaria which is called Sichar nigh to the field which Iacob gaue to his sonne Ioseph 6 And there was the VVell of Iacob and Iesus being wearie of his iourney did sit downe thus vpon the VVell for as much as it was almost the sixt houre 7 There came a woman of Samaria to drawe water Iesus saith vnto her giue mee drinke 8 For his disciples were gon away into the citie to buie meate 9 The woman of Samaria saith vnto him howe is it that thou seeing thou art a Iews doest aske water of mee which am a Samaritane For the Iews meddle not with the Samaritanes 1 Therefore after that hee knewe The Euangelist being now about to intreat of the conference which was betwene Christ and the Samaritane doth first of all set downe the cause of his
am from aboue you are of the worlde I am not of this world 24 Therefore said I vnto you that you shall die in your sinnes for vnlesse you shal beleeue that I am you shall die in your sinnes 21 I goe After that he seeth that he can do no good amoÌgst the obstinate he denounceth vnto them destruction And this is the end of all those that doe refuse the Gospel For it is not rashly throwen into the ayre but it must needes breath out the sauour of life or death The summe of the words is that the wicked shall once perceiue that to their great dammage they haue reiected Christ offering himselfe vnto them willingly but to late when as there shall be no more place left for repentance And to the end he may the more terrifie them with the nighnesse of the punishment he saith first that he wil be gone shortly which signifieth that the Gospel is preached vnto them only for a short time and if so be it they passe ouer this opportunitie there shall not alwayes be an acceptable time and dayes appointed for saluation So likewise when as Christ knocketh at our gate at this day we must straightway goe to meete him least being wearie of our slouthfulnesse he withdrawe himselfe from vs. And truly it hath been knowen by many experiments of all times how greatly we ought to bee afraide of this departure of Christe But we must now first of all note how these sought Christ of whom the Euangelist speaketh For if their conuersation had been true then they had not sought him in vain because he did not falsly promise that he woulde be present so often as a sinner should grone Therefore Christ meaneth not that they would seeke him with true faith but as men being brought into great distresse doe seeke deliueraunce euery where For the vnbeleeuers would couet to haue God to bee mercifull vnto them but in the meane season they cease not to flie from him God calleth them the comming consisteth in faith and repentance But they set the hardnesse of their heart against God and being discouraged with despayre they fret and fume against God To be briefe they are so farre from desiring to come truly vnto God that they leaue no place for his ayde vnlesse he denie himself which he will neuer doe In like sort how wicked soeuer y e Scribes were they wold willingly haue applied vnto theÌselues the redeÌption which was promised by the hand of the Messias so Christe would haue transfigured himselfe vnto their nature Therefore Christ threatneth in these wordes and denounceth vnto all the vnbeleeuers that they shal be brought into such straits after that they haue despised the doctrine of the Gospel that they shal be enforced to crie vnto God but yet this their owling shall be in vaine because as we haue said in seeking they doe not seek And that is expressed plainly enough in the next clause when he saith You shall die in your sinne For he teacheth that this is the cause of their destruction because they shal be disobedient and rebellious against God euen to the end And we shal see by and by what manner of sinne this is 22 VVill hee flea himselfe The Scribes goe on forward not onely in carelesse contempt but also in frowardnes For they mocke him because he said that they cannot follow him thyther whyther he was about to go as if they should say if he kill himselfe we confesse wee cannot beare him companie because we will not doe so For they did both make no account of Christ his absence and they thought that they were his superiours in all thinges Therfore they bid him be packing whither hee will This is horrible dulnesse but Satan doeth so bewitch the wicked that through their more then drunken slouthfulnesse they throw themselues into the middest of the fire of Gods wrath Doe we not see the same fury in many at this day who hauing their consciences made amazed doe make a mock of al that which they heare of the feareful iudgements of God Although it is certaine that this laughter is but from the teeth forward because they are digged within with blind prickings but by and by they burst out into furious nickerings like mad men 23 You are from beneath Because they were vnworthie to be taught his meaning was onely to strike them with short chidinges as in this place he affirmeth that they doe not receiue his doctrine because they doe altogether loath the kingdom of God Furthermore he comprehendeth vnder these wordes worlde and beneath what thing soeuer men haue of nature and so he maketh his Gospell and the sharpnes and quicknesse of mans minde to disagre Because the Gospel is heauenly wisedome and our minde resteth vpon the earth Therfore no man shall be a meete disciple for Christ saue only he whom he shall fashion with his spirite And this is the cause that faith is so rare in the worlde because all mankinde is naturally estraunged and turned away from Christe saue only those whome he lifteth vp with the peculier grace of his spirite 24 You shall die in your sinnes He putteth in the plurall number nowe whereas he vsed the singuler before in the same sense saue only because he meant to note in the former place that vnbeliefe in the cause fountaine of all euilles not because only vnbeliefe is sinne or because it alone doth make vs giltie of eternall death before God as some do say too hyperbollically but because it doth estrange vs froÌ Christ depriueth vs of his grace from whence we should haue set deliueraunce from all our sinnes Therefore because the Iewes doe of obstinate malice refuse medicine this is vnto them a deadly euill and hereby it commeth to passe that being made the bondslaues of Satan they cease not to heape sinne vpon sinne and to make themselues gilty againe againe Therefore he addeth by and by Vnlesse you beleeue that I am For doubtlesse the lost haue no other meanes whereby they can recouer saluation saue only by flying vnto Christ. And in these wordes that I am is contained a great force because all these thinges are to be vnderstood whatsoeuer the scripture doth attribute vnto the Messias and commaundeth vs to hope for at his handes Notwithstanding the summe is the restoring of the Church the beginning whereof is the light of faith whence spring righteousnes and newnesse of life Certaine of the old writers did falsly applie this vnto the diuine essence of Christ whereas he intreateth of his office towarde vs. This sentence is worth the marking for men doe neuer sufficiently consider the euils wherein they are drowned againe although they be enforced to acknowledge theyr destruction yet neglecting Christ they looke about them vnto vaine remedies VVherfore we must holde this that vntill such time as the deliueryng grace of Christe doe shewe it selfe there raigneth an innumerable sinke of all euils 25 Therefore they said vnto
of God that our minds may breake foorth into an admiration so often as we know not the reason thereof and our tongues may cry out Iust art thou O Lord and righteous are thy iudgements although they cannot be comprehended That which the disciples aske concerning the sinnes of the parents is not vnnecessarie For although the innocent sonne be not punished for the fathers faulte but the soule which hath sinned it shall dye Ezech. 18. 20. yet is not that threatning in vaine that the Lord doth cast the offences of the fathers into the bosomes of the children and taketh vengeaunce euen vppon the thirde and fourth generation Exod. 20. 5. Therefore the wrath of God remaineth oftentimes through many ages euen vpon one house and like as he blesseth the posteritie of the faithfull for their sake so he doth also cast off the wicked stocke appointing according to his iust iudgement the fathers together with the children vnto like destruction Neither can any man by this meanes complaine that hee is punished vndeseruedly for another mans offence because where the grace of the spirite is wanting euill crowes must needes bring foorth euill egges This was the occasion that moued the Apostes to doubt whether the Lord had punished any fault of the parents in their sonne or no. 3 Neither hath this man sinned Christe doth not simplie acquit the blinde man and his parents of all fault but doth only denie that the cause of the blindnes is to be sought in sinne And this is that whiche I said before that God hath sometimes some other purpose when he layeth sorrowes and miseries vpon men then to punish their sinnes Therfore when as we know not the causes of afflictions wee must restraine curiositie least we be both iniurious vnto God and malicious towarde our brethren â Therfore Christe sheweth another reason why this man was borne blinde that in him the workes of God might be declared He saith not one worke but in the plurall number workes for so long as he was blinde there was shewed in him a token of Gods seueritie whereby the rest might learne to feare and humble themselues There followed afterward the benefite of deliuerance wherein appeared the wonderfull goodnesse of God wherefore Christ his drift was by these wordes to stirre vppe the mindes of his disciples to hope for the myracle Yet neuerthelesse he teacheth generally that this cause ought to be counted in the Theater of the worlde iust and lawfull enough when God doth glorifie his name And there is no cause why men should chide with God when hee maketh them instruments of his glory on both sides whether hee appeare merciful or seuere 4 I must worke He doth now testifie that hee was sent to this ende that he may declare the glory of God in restoring sight to the blinde Furthermore he borroweth a similitude from the common custome of life For when the Sunne is rysen man riseth vnto labour but the night is appointed to rest in as it is in the Psalme 104. 22. Therefore hee calleth the time that was appointed him of his father wherein he was to do the work giuen him in charge the day So that euery one that is called vnto any publike function must apply him selfe to doe that whiche his office doth require as vnto workes which are to be done in the day time Furthermore we must gather thence a generall rule that the life of euery man is vnto him as a day VVherefore as the shortnesse of the day doth prick forward workemen vnto diligence and industrie least the darknes of the night do ouertake theÌ when they are but new begun to worke so seeing that we see that there is but a short time of life graunted vs let vs be ashamed to waxe sluggish in idlenesse finally so soone as God by calling doth giue vs light wee must not linger least the opportunity do escape vs. 5 So long as I shal be in the world I expound this to haue beene added by a preuention for it might haue been thought to be an absurd thing that Christe shoulde appoint vnto himselfe a time to worke in as if it were to be feared least the night shoulde oppresse him as it did other men Therefore hee doth so separate him selfe from other men that yet notwithstanding he saith that he hath an appointed time wherein he must worke For he compareth himselfe vnto the Sunne whiche although it lighten the earth with the brightnesse thereof yet when it setteth it taketh away the day with it Therefore he giueth vs to vnderstande that his death shall bee as the setting of the Sunne not because it shall extinguish or darken his light but because it shall take him out of the sight of the world Neuerthelesse he teacheth that when hee was brought foorth in the fleshe hee was then the true bright shining day of the world For although God had lightened all ages yet Christ brought foorth by his comming a new and vnwonted brightnesse VVhereupon he bringeth in that this time was most apt and fit to set foorth his fathers glory as a most cleere day wherein God woulde more euidently reueale himselfe in marueilous workes But here ariseth a question because there appeared greater power of God after the death of Christ both in the fruite of doctrine and also in the myracles and Paule 2. Cor. 4 6. doth apply this properly vnto the time of his preaching that God who from the beginning of the world commaunded light to shine out of the darknesse did then shine by the Gospel in the face of Christe And Christe doeth at this time no lesse spread abroade his bright beames in the worlde then when he was openly conuersaunt amongest men I answeare that after that Christ had fulfilled the course of his function he wrought no lesse mightily by his ministers theÌ by himselfe when he was in the world In deede that is true but first of all that is no let but that he ought to haue done that himself which was enioyned him by his father at such time as he was reuealed in the flesh to that ende And secondly it hindereth no whit but that his corporall presence was the true and singular day of the world the brightnes wherof was spread abrode throughout all ages For whence had the holy fathers in times past and whence haue we at this day light day saue only because the giuing and reuealing of Christ hath alwaies sent out farre and wyde his bright beames to make a continuall day VVhereupon it followeth that whosoeuer haue not Christ to be their directer they wander groping in darkenesse confusedly and without order like blinde men Neuerthelesse we must note this sense that like as the Sunne doth open vnto the eyes of men the most beautifull stage of the heauen and earth and all the order of nature so God hath reuealed in his sonne the principall glory of his workes 6 VVhen he had said this he spit vpon the earth and
afterward indifferently for all menne Father pardon them for they knowe not what they doe I answeare that the prayers which we make are yet notwithstanding restrained vnto the Electe VVee must desire that this manne and that and euery manne may be saued and so comprehende al mankinde because we cannot as yet distinguish the electe from the reprobate yet neuerthelesse when we pray that the kingdome of God maye come we doe also pray that he will destroy his ennemies There is thys onely difference that wee pray for the saluation of all menne who wee knowe are created after the image of GOD and whiche haue the same nature whiche wee haue wee leaue their destruction to Goddes iudgement whome hee knoweth to be reprobates But there was another speciall reason of the prayer which is recited heere whiche ought not to bee followed as an example For Christe prayeth not accordinge to the bare feelinge of faith and loue but beinge entred into the secreat places of heauen hee setteth before his eyes the secreat iudgements of the Father which are hidden from vs so longe as wee walke by faith Furthermore wee gather out of these wordes that GOD chuseth whome hee thinketh good vnto him selfe out of the worlde that they may bee heyres of life and that this difference commeth not from mennes merites but that it dependeth vppon hys meere good will For those menne whiche place the cause of election in man they must beginne wyth faith And Christe sayeth flatly that they were the fathers whiche are giuen hym And it is certaine that they are giuen for this cause that they may beleeue and that faith floweth from thys giuinge If this giuinge bee the beginninge of faith and if election doe goe before it in order and time what remaineth but that wee confesse that they are chosen freely whome GOD will haue saued out of the worlde Nowe seeinge that Christe prayeth for the electe alone wee must needes haue the faith of election if wee will haue our saluation commended to the father by him Therefore they doe great iniurie to the faithfull whiche goe about to blotte out the knowledge of election out of their mindes because they depriue them of Christe his voyce and consent Furthermore the peruerse dulnesse of these menne is refuted in these woordes who vnder the colour of election doe giue themselues vnto flouthfulnesse whereas it ought rather to sharpen and prouoke in vs the desire to praye as Christe teacheth by hys owne example 10. And all mine are thine Heereunto belongeth the former member that hee shall surely be hearde of the father I commende none other sayeth he vnto thee saue those whome thou acknowledgest to be thine owne because I haue nothinge that is separated from thee therefore I shall not take the repulse In the seconde member hee sheweth that hee hathe iust cause to care for the elect because they are his owne after that they are the fathers All these thinges are spoken to the confirmation of our faith VVee must not seeke for saluation anye where else saue onely in Christe VVee will not bee content with Christe vnlesse wee knowe that wee possesse GOD in hym Therefore wee must knowe and holde that vnitie whyche is betweene the Father and the Sonne whyche causeth that there is no diuision betweene them That agreeth with the seconde member which hee addeth afterwarde that hee was glorified in the disciples For it followeth that it is meete that hee further their saluation on the other side And this is a good signe and token to confirme our faith that Christ will neuer neglect our saluation if he shall be glorified in vs. 11. I am not nowe in the worlde Hee sheweth an other cause whye hee prayeth so earnestlye for his Disciples to witte because they shall shortly be depriued of his corporal presence vnder which they rested hytherto So long as hee was conuersant with them hee browded them vnder his wingeâ as a henne doth her chickine now when hee departeth he prayeth his father to couer them with his sauegard and this doth he in respect of them For he prouideth a remedie for their feare that they may rest vpon God himself vnto whom hee deliuereth them now as it were from hand to hande And we gather no small comforte hence when we heare that the sonne of God is so much the more carefull for the safetie of his whenas he leaueth them according to the body For we must gather thereby that he respecteth vs at this day also whilest we are in the world that he may prouide for our miseries from his heauenly glory Holy father The whole prayer tendeth to this ende that the disciples may not be discouraged as if their estate should bee woorse because of the corporall absence of their master For seeing that Christ was gyuen them for a season to be their keeper he restoreth them now againe into his fathers hande as hauing fulfilled his function that heereafter they may be preserued through his protection and power The summe is this whenas the Disciples are depriued of the beholding of the fleshe of Christ they suffer no losse because God receiueth them into his tuition whose power is euerlasting Hee prescribeth the manner of preseruing them that they may bee one For looke whom the father hath determined to saue he gathereth those into the holy vnitie of faith and the spirite But because it is not sufficient if men conspire together any manner of way this clause is added euen as wee For our vnitie shall be happy then if it represent the image of God the father and of Christ as the waxe doth receiue a forme from the ring wherewith it is sealed But I will expounde shortly after howe the father and Christ are one 12 VVhilest I was with them in the world I haue kept them in thy name These whoâ thou hast giuen mee haue I kept and none of them hath perished but the sonne of perdition that the scripture might be fulfilled 13 And now I come vnto thee and these thinges speake I in the worlde that they may haue my ioy fulfilled in themselues 12 VVhilest I was in the worlde Christ saith that he hath kept them in his fathers name because he maketh himself a minister only which hath done nothing saue only through the power of God and his ayd Therfore he giueth vs to vnderstand that it is vnlikely that they should perishe now as if the power of God were extinguished by his departure But this seemeth to be a very absurd thing that Christ resigneth this dutie to keepe them vnto God as if he did cease to be the keeper of his hauing finished the course of his life VVe may readily answere that he speaketh in this place only of the visible keeping which had an ende in the death of Christe For truly so long as he was vpon earth he had no neede to borrowe power of any other whereby he might keepe the Disciples but this is wholy referred vnto
the person of y e mediator who appeared for a time vnder the person of a seruaunt And now hee commaundeth his Disciples to lift vp their senses straightway into heauen whenas they shall begin to lacke externall ayde VVhereby we gather that Christ doth no lesse keepe the faithfull at this day then in times past but after another sort because his diuine maiestie appeareth manifestly in them VVhom thou hast giuen mee He vseth the same argument againe that it is an vnmeete thing that the father should cast away those whome his sonne kept at his commaundement euen vntil the end of his ministerie as if he should say I haue faithfully executed perfourmed that which was enioyned mee by thee least any thing should perish in my hande nowe seeing that thou takest that againe which thou hadst giuen me to keepe it is thy part and duetie to prouide that it may remaine safe VVhereas he acepteth Iudas he doth it not without reason For although he was not of the elect and of the true and naturall flocke of God yet the dignitie of his office did beare that shew Neither would any man haue thought otherwise of him so long as he stood in such an excellent order It is therefore concerning the Grammer an vnproper exception but if we weigh the matter it was requisite that Christe shoulde speake thus according to the common meaning of men And least any man should thinke that the eternall election of God was any whit weakened in the destruction and ruine of Iudas hee added also that he was the sonne of perdition By whiche wordes he giueth vs to vnderstand that God knew long agoe his fall which happened sodainly in the sight of men For the Hebrewes doe call him the sonne of perdition which is a lost man or giuen ouer to destruction That the Scripture might bee fulfilled This is referred vnto the next sentence Iudas fell away that the scripture might be fulfilled But a man shall falsly gather thence that the falling away of Iudas is rather to bee imputed to God then to himselfe because he was necessarily enforced to doe it by reason of the prophesie For the euent of thyngs must not bee ascribed vnto the prophesies therefore because it was foretolde therein For doubtlesse the Prophetes denounce nothing els but that which should come to passe though they held their peace Therfore we must not set the cause of thinges thence I confesse that there is nothing which commeth to passe but it is ordeined of God but the question is now only concerning the scripture whether the foretelling and prophesies doe lay any necessitie vpon men or no which I haue already shewed to be false For Christe intendeth not to lay the cause of Iudas his destruction vpon the scripture but he meant only to take away the matter of offence which might haue shaken many weake soules and the meanes whereby he taketh it away is because the spirite of GOD hath testified in times past that it should so come to passe For we are almost afraid when we see and heare new thinges which come sodainly This is a verie profitable admonition and such as reacheth farre For how commeth it to passe at this day that most men do faint by reason of offences saue onely because they remember not the testimonies of the scripture wherewith God hath well armed his whilest that he hath in time foretold what euils soeuer they should see 13 These thingsspeake I in the worlde Chirst sheweth here that he praied not for the Disciples so earnestly as if he did doubt of or were careful sory for their state to come but rather that he might remedie their carefulnesse and heauinesse VVe knowe howe greatly our mindes are bent vnto externall helpes if wee can espie any offer themselues wee catch them greedily and doe not suffer our selues to bee pluckt away from them easilie Therefore Christe prayeth vnto his father in presence of the Disciples not that he needeth to say any thing but that he may take from them doubting I speake saith hee in the worlde that is when they heare mee that their heartes may be quiet For their safetie was alreadie in safegarde seeing that Christ had put it into the hand of God He calleth that his ioy which the Disciples should conceiue from him or if you will haue it more briefly whereof he is the authour cause and pledge For there is nothing but feare and vnquietnesse in vs and we haue peace and quietnesse in Christ alone 14 I haue giuen them thy worde and the world hath hated them because they are not of the worlde as I am not of the world 15 I doe not aske that thou shouldest take them out of the worlde but that thou shuldest keepe them from euill 16 They are not of the world as I am not of the world 17 Sanctifie them in thy truth thy worde is the truth 18 As thou hast sense mee into the worlde I haue also sent them into the worlde 19 And I sanctifie my selfe for them that they also may bee sanctified in the truth 14 I haue giuen them thy worde Hee commendeth the disciples to the father for another cause because they haue neede of his helpe because the worlde hateth them Hee doth also set downe the cause of the hatred because they haue embraced the worde of God which the worlde cannot away with as if hee shoulde say It is thy part to defend them who are hated of the world for thy wordes sake VVe must now remember that we harde lately that the ende of this prayer is that Christ his ioy may be fulfilled in vs. Therefore so often as the furie of the worlde is kindled against vs in such sort that we seeme not to bee farre from destruction let vs straightway learne to hold vp this buckler that God will neuer forsake those who labour for the Gospell Hee saith that the Disciples are not of the worlde because they are separated from the worlde whomsoeuer he regenerateth by his spirite Therefore God wil not suffer his sheepe to wander amongst wolues but he sheweth himselfe to be their pastour 15 I doe not aske that thou shouldest take them out of the worlde He teacheth wherein the safetie of the godly consisteth not that beeing exempted from all trouble they shoulde liue at ease and daintily but that they may remayne safe in the middest of daungers through Gods helpe Neither doth he tell his father what is expedient but hee doth rather prouide for the infirmitie of those that be his that they may temper their petitioÌs which for the most part passe their boundes by this way and meanes which he prescribeth In summe he doth not promise the disciples his fathers grace y t it may set theÌ free from all care labour but he promiseth them such grace as may minister vnto them inuincible strength against their enemies may not suffer theÌ to be ouerwhelmed with the huge heape of combates which they
heauen is 109. 2. Kingdome of heauen for the new state of the Church 169. 19. 295. 11. 596. 23. 767. 43. The key of the kingdom of heaueÌ is the free adoption of God 339. 27. what the kingdome of God is 193. 10. It reacheth farre 296. 12. It is first to be sought for 208. 33. The kingdome of GOD consisteth of righteousnes ibid. The knitting together of the commandements of God 617. 23. L. OF Latria and Dulia a friuolous distinction 133. 10. The vse of laying on of hands 448. 32 520. why the Law is deuided into two tables 598. 40. The Law containeth perfecte righteousnes 170. 21. 176. 31. The Lawe comprehendeth a rule to liue wel 594. 26. The Law comprehendeth the doctrin of the Prophets 106. The Law to man is impossible 528. 26. why the Law is called an heauy burden 607. 4. The Law and Prophetes put for the old Testament 402. 27. The Law and Prophets put for the precepts of the second table 2. 16. 12 The righteousnes of the Law 523. 17. The abrogation of the Law is set in the preaching of Iohn 106. The summe of the law 6. 6. The ende of the Law is the deniall of man 524. 19. The consent of the Law and the Gospel 166. 17. The difference of the Law and the Gospell 19. 23. 126. 1. 106. 296. 16. The weakenesse of the Law is from our fleshe 171. 21. Nothing in the world is more sure then the trueth of the Law 168. 18. The least in the kingdome of heaueÌ in what sense greater then Iohn 169. 19. The worde leauen is diuersly taken 362 454. 6. 456. 12. The fasting of Leut 126. 1. Whether Leprosie bee a iust cause of diuorcement 516. 9. Libertie to sinne is not to bee taken out of the Gospel 298. 29. Liberalitie is commended 182. 42. and 183. 35. 200. 19. 525. 19. What the Monks think of the actiue contemplatiue life 371. 38. The life of the godly is coÌpared to gayning by occupying 554. 20. Life eternal is of Gods free mercie 208. 32. The vprightnes of life consisteth of godlynes and righteousnes 87. 25. The vncertein shortnes of mans life 374 16 393. 9. 659. 40. The perpetuitie of a blessed life 400. 26. what it is to finde life 287. 39. the tyrannous law of the vnmarried lyfe 28. 23. Howe farre sole life is acceptable vnto God 519 12. The Papistes imagine sole life to be an Angelicall estate ibid. Light put for reason 202. 22. Liturgia putte for the executinge of the Priestes office 18. 23. what it is to looke backe 327. 61. Loue of our selues looke selfe loue Loue is not the cause of forgiuenes 369. 47. why Luke beginneth the history of the Gospel with Iohn Baptist 4. why Luke fetcheth the petegree of christ from Nathan 54. Whoe are Lunatike 148. 23. 479. 17. M THe place of Macrobius 97. 16. The Anabaptistes doe banishe the magistrate from the Church 542. 25. The duetie of a godly magistrate 390. 23 Christ is the onely maister 291. 2. Malachy the last of the lawful prophets 106. Man destitute of Gods protection is a miserable creature 264. 9. The condition of man without Christ is miserable 45. 71. 63. 21. 72. 10 89. 32. 136. 14. 138. 18. 144. 13. 266. 38. 313. 28. 336. 43. 345. 25. 459. 17. 521. 14. The conuersion of man is the worke of God 12. 16. The passions of man in respect of them selues not sinfull 320. 8. To man sometimes is giuen that which is proper to God 12. 16. 119. 438. 9. 498. 15. Man necessarilye is either good or euill 333. 33. Howe the infirmitie of man is to be remedied 528. 26. The witlesse fancie of Manicheus coÌcerning the body of Christ 23. 31. The Maniches haue feigned two beginninges 34. Many put for diuerâe 544. 28. The witlesse fancie of Marcieou touching the body of Christ 23. 31. Mariage pure and holy 86. 22. Mariage lawfull for the ministers of the word 18 23. The enemie of mariage is Sathan 518. The troubles of mariage ibid. The duetie of the maried ibid. How Mary the Virgin is cosen to Elizabeth 29. 36. whye Mary came vnto Elizabeth 31. 39. How Mary is the mother of the Lorde 33. 43. why Mary is blessed 33. 45. Mary wel exercised in the doctrin of the scripture 40. 54. the stocke of Mary is from Dauid 53. the thankfulnes of Mary 34. 46. The perpetuall virginitie of Mary 68. 25. the pouertie of Mary 86. 24. the exceeding great felicitie of Mary 338 27. the godlines and modestie of Mary 339 19. the importunitie of Mary 340. 48. what praise the Papistes giue to Marye 339. 27. why God would haue Mary to be maried 61. 19. the hospitalitie of Martha in what point faultie 371. 38. the canstancie of Christes martires 276. 19. the difference of Christes martyrs and of wicked men 160. 10. how merueiling may agree to Christ 232 10. The detestable abhomination of the masse 689. 26. Mathew did not write the Gospell in the Hebrew tongue 82. 6. Mathew didde write the Gospell in the Greeke tongue ibid. Mathew was called from the receite of custome vnto the apostleshippe 242 9. the purpose of Mathew in describing the genealogie of Christ 57. Mercy is promised to the faythfull 159. 7. Mercy is commended 159. 7. 245. 13 317. 7. 504. 21. Merit de congrue 526. 21. Merit de condigno is a deuillishe deuise 404. Merite of manne is taken away 49. 77. 58. 6. 142. 25. 185. 45. 197. 13. 208. 32. 269. 8. 347 11. 368. 41. 403. 404. 10. 469. 27. The defenders of merit 335. 37. 393 9. 554. 15. 672. 34. The Rabbines imagine the comming of the Messias to be after two maners 476 10. How the pastours must vse mildnes 324 19. The Minister of the worde looke pastour The commendation of the ministerie of the worde 12. 16. 26. 19. 34. 45. 76. 15. 77. 17. 306. 16. 309. 25. 339. 27. Miracles are not to be separated froÌ the word 268. 1. The myracles of the Papistes 647. 23. The greedye desire of Myracles 228. 45. The ende of Christes myracles 152. 17. The glory of God is the fruite of miracles 260. 27. The fruit of miracles 325. 23. 379. 12 449. 37. 647. 23. the lawful vse of miracles 268. 1. 803 17. 806. 20. modestie is necessary for christiaÌs 535. 16 The Monks of the precepts of God haue made counsailes 185. 44. What manner state of perfection the Monkes deuise to themselues 525. 19. the Monkes make of wicked men deuils 613. 15. After what sorte the life of Monkes is 371. 38. 613. 15. The vaine boasting of Monkes 529. The superstition of Monkes 112. 4. Monothelites are heretikes 706. 39. how Moses appeared in the trasfiguration
iustice of faith the which as it is certaine to proceede from the same so ought it to be made subiect and brought vnder to the same or as they commonly say to be brought into a ranke vnder to auoyde contention between them And that which they so paint in respect of that one word is fryuolous They say the commaundementes of the lawe are iustifications therefore that they iustifie vs. As though we denied true iustice to be taught in the lawe or that we should say the fault to be in the doctrine because it doth not iustifie and that rather the cause is not in our weake flesh Therefore that a hundred times I may graunt lyfe to bee contained in the precepts of the law yet notwithstanding nothing therby shal come vnto men which by nature are altogether turned away froÌ the same And now being borne againe by the spirit of GOD yet notwithstanding they are farre from the pure obseruation of the same Albeit as I shewed of late it is a faint and a vaine cauillation about the word wheÌ it signifieth nothing els theÌ statutes appointed ceremonies 7. And they had no childe It was appoynted by the singular prouidence of God that Iohn should be borne contrary to the common and accustomed order of nature The same thing also was done in Isaac in the which God determined to shew a token of his loue not often seene and worthy of remeÌbraunce Elizabeth was barren eueÌ in the flower of her age And old age doth finish childbearing euen in fruitful womeÌ therefore in these two lettes a duble miracle of diuine power doth appear and that to this ende that the Lorde woulde witnesse that prophet to be sent of him as it wâre with stretched hande from heauen And a mortall man was he borne of earthlye parents but a meane aboue nature if I maye so saye no otherwise commended him then if he had fallen from heauen 9. According to the custome of the Priestes office The law did commaund to burne incense twise daylye that is to witte in the morning and in the euening That the Priestes had their order disposed amonge them that Dauid did appoynt euen as we haue saide before Therefore the lawe of GOD dooth especially commaunde that which here is sayde of incense The other thinges came from Dauid that euerie family shoulde haue their course notwithstanding Dauid did appoynt nothing but out of the commaundement of the lawe For he onely did shewe the way whereby they all might fulfill their charge enioyned them of God The name of the Temple here is taken for the holy place that therefore is to be noted because that sometyme it signifieth the Poarch It is saide that Zachary went into the Temple into the which it is not lawefull for any to goe but for the Priestes Therefore Luke dooth saye the people stoode a farre off betweene whom and the Altar of incense was a great distaunce For betweene them was the altar where-vppon the sacrifice of beastes were offered And it is to be noted that Luke dooth saye before God For as ofte as the Prieste did enter into the holy place he did goe as it were into the sight of God that he might be a mediatour betweene him and the people For the Lorde woulde haue this thing testified vnto his people that the entraunce into heauen was not open to any mortall men except the priest did goe before Nay how long soeuer men liue here vppon earth they cannot come to the heauenly throane that they may finde fauour there but in the person of the mediatour Therefore when there were manye Priestes it was not lawfull for two of them together to execute the solemne office of intercession for the people but therefore were they doulded into companies that one onely should enter into the sanctuarie and therfore there was but one Priest at once Furthermore hyther belonged that sweete perfume that the faythfull might bee admonished that the odor of their prayers ascended not into heauen but by the sacrifice of the mediatour And it is to bee sought out of the Epistle to the Hebrewes how these figures shall agree to vs. 12. Zacharyas was troubled Although that therefore GOD doth not appeare vnto his seruauntes that he should feare them yet it is profitable yea and necessarie for them to be mooued with feare that they being dismayed with them selues might learne to yeelde iust honour to GOD. Neyther dooth Luke onely shew Zacharias to haue beene troubled But he addeth a feare fell vpon him VVherby he declareth him to haue bin so dismayed that hee was subdued to feare Neyther dooth feare of the presence of God so much strike men that it should instruct them to reuerence but that it might humble the pride of the fleshe the which is so hautie that they will neuer submitte them selues to GOD vnlesse they be violently driuen to it VVherof also we doe gather that men onely in the absence of GOD that is when they hide them selues from his sight are proude and slatter them selues For if they had God as a iudge before their eyes it should be necessarie for them to fall downâ flatte And if that this did befall to Zacharyas to whom the praise of righteousnesse was giuen at the beholding of an Angell which is but a sparke of diuine light what shall become of vs wretches if that the maiestie of God should bring vs to his shining brightnes And now by the example of holy fathers we are taught that no other are moued with the liuely feeling of the diuine presence but they that quake and tremble at his sight and also that they are foolish and dull which doe heare him without feare Feare not Zacharias It is to be noted that the glory of GOD is so fearfull to the godlye that they are not altogether deuoured of feare but onelye they are throwne downe from their vaine boldenesse that they might humbly looke vppon him Assoone therefore as GOD hath vanquished the pride of the flesh in his faythfull with his outstretched hande he rayseth them vppe againe Hee dealeth otherwise with the reprobate For à s oft as they are drawen to the iudgement seate of God meere desperation ouerwhelmeth them And God doth giue againe this as a iust rewarde vnto their vaine pleasures in the which they haue made them selues dronken to wantonnes of sinning VVherefore this comfort is to bee imbraced of vs in that the Angell dooth vppholde Zachary that it is not to be feared where God is present with vs. For they deceyue them selues much who that they might enioy peace doe hyde them from the face of GOD seeing wee shoulde seeke peace at him Thy prayer is hearde Zachary might seeme to haue doone amysse and contrary to the trade of his office if he entring into the holy place in the name of all the people as a priuate man shoulde pray for the obtayning of ofspring For the prieste taking vppon him to bee a common person should
diuers sectes The priestes openly wicked and Epicures the common people it selfe was drowned in wickednesse Furthermore nothing was sounde That is sayde here the heartes of fathers to children it is vnproper For it behooueth rather to conuert the sonnes which were truce breakers and had gone from the right faith of fathers But although the Euangeliste dooth not so warily expresse the order yet the sense is not obscure that GOD to bring to passe by the worke of Iohn that they againe should growe together into holy concorde which first were deuided amongst them selues Eyther part is had of the Prophet which notwithstanding meant nothing else then to signifie mutuall agreement But because that oftentimes men so conspire among themselues that some shoulde more alienate some from GOD the Angell doth therewithall define what manner of conuersion it shoulde bee which hee doth promise yea such as should call the disobedient to the wisdome of the righteous That therefore is to be noted that wee knitte not our selues fast with the wicked vnder the false cloake of concord Because the name of peace is goodly and pleasaunt as ofte as it commeth in the scriptures it is greedily snatched of the Papistes to procure vs enuie as though that we which endeuour to call the world from disloyall reuolting to Christ were the aucthours of discorde But by this text their foolishnes is very well refelled because the Angell doth shew the manner of true and lawfull conuersion he maketh the stay and bande of it to be the wisdome of the righteous Accursed therefore be that peace and vnitie wherein men agree amongst themselues against GOD. Furthermore it is not to be doubted but that fayth is vnderstoode by the wisdome of righteous men as of the contrary the vnfaythful are called disobedient Truelye an excellent testimonie of fayth whereby wee learne that we then are wise to saluation when wee are obedient to the woord of God The worlde also hath his wisdome but corrupt and therefore deadlye and which is condemned of vanitie Although the Angell signifieth ouerthwartly shadowed wisdome wicked and accursed before God wherein the sonnes of this world please them selues Nowe wee vnderstand men so to be reconciled amongst them selues that chieflye they might come againe in fauour with god That which streight waies followeth of making ready a people prepared for the Lord doth agree with that parte that Iohn should be the tryer of Christe that he might walke before his face for the end of his preaching was to make the people diligent to heare the doctrine of Christe Although the participle Kateskeââsmenon doth not so much signifie perfection with the Greekes as the fourme and aptnesse whereby thinges are made fitte for their vse The which signification shall not ill agree with this place that Iohn was sent to prepare and frame that people for Christe which otherwise being rude and vnpolyshed woulde neuer shew it self easie to be taught   Luke 1. Matthew Marke 18. Then Zacharias sayde vnto the Angell whereby shall I know this for I am an old man and my wife is of a great age 19. And the Angell answered and sayde vnto him I am Gabryell that stand in the presence of God and am sent to speake vnto thee and to shew thee these good tidings 20. And behold thou shalt be dumb and not be able to speak vntil the day that these things be done because thou beleeuedst not my woords which shal be fulfilled in their season 18. Then Zacharias sayde vnto the Angell Here foloweth the infidelitie of Zacharyas and the punishment which the Lord layde vppon his vnfaithfulnes He prayed for the obtaining of ofspring now when it is promised as forgetfull of his vowes and fayth he distrusteth Albeit at the first blush it might seeme a harde thing that with his answere God shoulde so grieuously be offended He obiecteth his olde age euen so did Abraham whose fayth yet is so much praised that Paule should say his body which now was dead was not considered Nor the vnfruitefull wombe of Sara but simply that he reposed himselfe in the trueth and the power of God Zachary doth aske how or by what argument he may bee the more assured And Gedeon was not reprehended though that twise hee required a signe And also a litle after there is the like exception giuen of Mary How shall this thing be when I know not man The which notwithstanding the Angell dooth dissemble as if there were no faulte in her how commeth it then that the Lord shoulde so seuerely chasten Zacharyas as guiltie of most grieuous sinne Verily I graunt if the wordes onely should be looked on eyther that they did all offend a like or Zachary not to haue offended at all But when it is conuenieÌt to iudge the dooinges and sayings of men according to the affection of the heart it is rather to be stoode to the iudgement of God to whome the priuye secrete places of the heart are open The Lord without doubt dooth see something worse in Zachary then his wordes doe shew And therefore the Lord waxed angry with him that by distrust he should put away his promised fauour to him It is not our dutie to prescribe a law for God but let it be free for him to punish that in one which offence he doth pardon in others But it doth easily appeare that the cause of Zacharye differed from the cause of Abraham Gedeon or Mary That in words is not discerned The knowledge therfore is to be left to god whose eies do pearse euen to the fountaine of the hart So God discerned betweene the saughter of Sara of Abraham when notwithstâding the one differed not in likenes from the other Furthermore the cause of distrust in Zacharyas was that he staying in the order of nature did attribute lesse to the power of God then was meete For ouer straightly sparingly do they think of the works of God which beleeue not him to be able to do more theÌ according to nature is credible as though his hand were subiect to our seÌce or included in earthly meanes but it is the propertie of fayth much more to beleeue then the reason of the flesh could say might come to passe Zacharias doubted not whether it were the voyce of God or no But when he was ouermuch bent vpoÌ the world an ouerthwart doubting crept into his mind whether that should come to passe that he heard or no. And in that thing he did no smal iniury to god for it were as much as if he should dispute whether god might be accounted true or no whoÌ he surely knew had spokeÌ it which was sufficient although it is to be known Zacharias not to haue beene so vnbeleeuing that altogether hee shoulde shrinke from faith For there is a generall faith which dooth take hold of the promise of eternall saluation and the testimonie of free adoption And euen as after God hath once receiued vs into fauour he
come out by gestures and signes dooth shew that hee is become dumbe And it is credible that some tokens of feare remayned in his countenaunce whereby they gather that God had appeared to him And there were in that age few or no visions but the people did remember that they had beene common before in their fathers time VVherefore not without cause did they iudge of these manifest signes For it was not coÌmon that sodenly without sicknes he should be dumb And that after longer delay then neede was he should come so amased out of the temple Furthermore the name of the temple as we now said iâ vsed for the holy place where the altar of inconse was from thence the Sacrifice being finished the priests were woont to goe into their porche and thence they blessed the people 23. VVhen the dayes were fulfilled Luke doth put the word Liturgian for the executing of the office which did goe by course in order to euery one euen as we haue said That it is said that Zachary returned to his house the time of his charg being past hereout we gather the priests so long as they were in their courses did refrain froÌ their houses that they might altogether be giuen and fixed to the seruice of God For this purpose there were Galeries made in the sides of the temple in the which they had chaÌbers The law did not forbid the priest from his own house but that it restrained them from touching of their wiues when they should eat the holy bread It is probable that when Many with smal reuerence did handle the holy things this remedie was inuented that they being remoued from all allurements might keepe them selues cleane free from all pollution Neyther was the lying with their wiues onely forbidden then but also the drinking of wine and strong drink Therefore when the order of their diet was chaunged it was profitable not to depart from the teÌple that the sight of the place might teach them to seeke and esteeme of puritie euen as it was appointed of the lord It was also profitable that al occasion of wantonnesse should therby be taken away that with more diligence they might apply their charge The Papistes this day vnder this pretence doe defend their tyrranous law of vnmarried life For thus they reason seeing the priests in times past were commanded to abstain from their wiues when they were busied in holy affaires now worthily may perpetuall continence be required of our priestes which not by course of times but daily doe sacrifice Chiefly for that the dignitie of holy rites is farre more excellent then vnder the law But I would knowe why they doe not also abstaine from wine and strong drinke For neyther is it lawfull to separate those commaundements which God hath ioyned that onely halfe should be obserued and the other part neglected The compânie with their wiues is not so expressly forbidden as the drinking of wine If vnder the colour of the law the Pope doth inioyne to his priests single life why doth he permit them wine Nay by this reason he ought to shutte vp his priestes in some innermost roomes of his Temples that they being shutte in prisons might passe all their life without the fellowship of women and people Now we see plainely they wickedly pretende the law of God from which they depart But notwithstanding a ful answere dependeth of the difference of the law and the Gospell The priest did place him selfe before God to purge awaye the sinnes of the people that he might be as it were a mediatour of God and men it behooued him vpon whom that office was layd to haue some note whereby he being exempted from the common order of men might be knowne as the figure of the true mediatour For this purpose were appointed the holye garments and annoynting Now in the publike ministers and pastors of the Church there is no such like thing I speake of the ministers which Christ instituted to feede his flock not of those which the Pope maketh rather butchers to sacrifice Christ then priestes VVherefore let vs repose our selues in that sentence of the holy Ghoste which pronounceth that matrimonie is honourable in all men 24. Shee hidde herselfe This seemeth to bee absurd as though that shee should be ashamed of diuine blessing Some thinke that the thing beeing yet doubtfull shee durst not come abroad least that shee should make her selfe a laughingstocke if her opinion should be made frustrate which shee had conceaued And I doe so accompt of the promise made that shee was assured it should come to passe For when shee perceaued such grieuous punishment to be layde vppon her husband for the vnaduised fall of his tongue howe could shee fiue monethes space nourish such doubt in her heart and her woordes doe plainely declare that her hope was not wauering or doubtfull For when shee saieth the Lorde hath doone it shee wisely and without feare declareth the Lordes known fauour There might be two causes of her hiding First that the miracle of God should not be layde open to the diuers speaches of men beefore it should apparauntly be knowne For it is the custome of the worlde to speake oftentimes rashly and verie vnreuerentlye of the workes of God The other cause was that when men of a sodaine shoulde see her great with childe they should the more be stirred to praise the Lorde For those workes of GOD which by litle and litle rise vppe amongst vs in processe of time are naught sette by Therefore Elizabeth hydde and absented her selfe not for her owne sake but for the cause of others 25. Thus hath the Lorde dealt with mee Shee setteth forth the goodnesse of God priuately vntill the appoynted time should come of publishing the same vnto the worlde It is to bee supposed that her husbande by writing had enformed her of the promised childe in that the more certainely and with the cheerefuller minde shee sheweth that GOD is the aucthour of this benefitte And that shee approoueth in her nexte woordes In the dayes wherein he looked on me to take from me my rebuke among men Shee declareth that the cause of barrennesse was for that the fauour of God was turned from her Amongst the earthly blessinges which God doth giue the scripture accounteth this as chiefe that he vochsafeth to giue vs children For if the increase of bruit beastes is a blessing of God then how much more excellent man is then beastes so much more to be esteemed and accounted of is the increase of men then of beastes Neither is it a slight or common honour that when God alone deserueth to be accounted a father hee yet admitteth earthly men into the fellowshippe of this name with him Therefore that doctrine is diligently to be considered that children are the inheritaunce of the Lord. Psalm 127. 3. and the fruite of the womb his rewarde But Elizabeth had a further regarde because that beyonde the common
also they do hinder the tounge from vttering and declaring the goodnesse of God Therefore when as the minde of Marie was filled with ioy her heart brake forth into the praise of God and it is not without cause that she attributeth the epithyte of Sauiour vnto God when as shee speakes of the ioy of her heart for vntill that God be knowen as a sauioure the mindes of men are neuer freely nor truely merye but doe alwayes remaine ambiguous and carefull Therfore it is the only fatherly fauour of God and the saluation which proceedeth from the same which filleth vs with ioy In summe this is first to be learned that the faithfull may glory and ioy that their saluation is in God Then they ought to folow the next that they hauing found him a louing father shuld geue him thanks The word soteros doth signifie more in Greeke then Seruator doth in the Latine euen such a one as doth not only once deliuer but is also the authour of perpetuall saluation 48. For he hath looked She sheweth the cause why she had the ioy of her heart grounded vpon God euen because that he of his fauour and loue looked vpon her for in that she calleth her selfe poore she resigneth all worthinesse from her selfe and ascribeth the whole cause of her ioy to the free grace and goodnesse of God for humilitie in this place as some vnlearned and ignorant men haue foolishly thought doeth not signifie submission or modestie or a habite of the minde but signifieth a vile estate and an abiecto condition therefore this is the sense That I was vile and despised was no hinderance to God but that he vouchsafed to tourne hie eyes vnto me Then if the pouertie of Marie be opposed to excellencie as the matter it selfe declareth and it plainely appeareth by the Greeke word we see that Marie casting downe her selfe doeth only exalt God And this was not a shew of fained humilitie but a simple plaine confession of her thought which she had engraued in her mind for as she was of no accompt in the world so she did no whit the more esteme of her selfe From hence foorth shall call me blessed She sayeth that thys benefite of God shal be remembred in all ages And if it were so notable that all men euery where shoulde declare the same then it was not lawful for Mary vpon whom the same was bestowed to bury the same in silence But obserue that Mary accompteth nothing of her owne felicitie but that she acknowledgeth that it were geuen her from aboue thankfully accepteth the grace she hath receiued I shall sayth she be accompted blessed throughout all ages Doth she say this as if she had obtained this praise by her owne power or industrie No but shee rather doth coÌmend the only worke of God wherby we perceiue how much the papists differ from her for what good things soeuer she had of God they made small accompt of and vnaduisedly they set her foorth wyth their owne vaine inuentions They aboundantly heape vp together for her magnifical more then proud titles as that she shuld be the Quene of heauen the starre of saluation the gate of life the life the swetenes the hope and the health yea sathan also caried them so farre into impudencie and madnesse that they gaue her power ouer Christ for this is their song Aske the father commaund thy sonne Seeing that it plainly appeareth that none of these proceede from the Lord the holy virgin in one woorde abandoneth them all while shee esteemeth all her glorye to be in God his benefites for if shee be for this one thing onelye to bee renowmed because that GOD hath dealt mightely with her then there is no place lefte for those fained titles which they else where haue borowed Furthermore there is nothing more reprochefull to her then to haue her sonne spoiled of that which was due to him and that shee her selfe shoulde bee clothed with those sacrilegious spoiles Nowe let the papists go let them cry that we are iniurious to Christes mother because that reiecting the lies of men we onely set forth the benefits of God in her and we grauÌt her that which is most honorable for her but these preposterous worshippers take it from her For we doe willingly receiue her as a teacher and we obey her doctrine and her preceptes and it is not vnknowne what she hath said which the Papistes not regarding but treading the same as it were vnder their feete doe discredite her wordes as much as they can But let vs remember that here is a common rule set downe to be vsed of vs in praysing either Angels or men namely that the grace of God may be set forth in them so also there is nothing to be praised at al that proceedeth not from thence VVhen she saith that God that is mightie hath done great things shee declareth that God was not holpe with any other ayde that his onely power might the more appeare Nowe we must repeate that which she sayd before that shee was looked vpon although shee was an abiect and contemned VVhereof it followeth that those prayses of Mary are preposterous and adulterous in which the power and free fauour of God is not altogether and wholy extolled 49. And holy is his name This is the second part of the song wherein the holy Virgin in general sentences commendeth the power iudgments and mercie of God And this clause ought not ioyntly in one sentence to be read with the former but aparte Mary had extolled the grace of God which shee had founde in her selfe and taking occasion of this shee cryeth out that his name is holy and that his mercie florisheth in all ages Furthermore the name of God is called holy because it deserueth great reuerence that so oft as there is mention made of God there should appeare withall a reuerend maiestie of him The next sentence wherein the perpetuity of the mercy of God is praised is takeÌ out of the accustomed forme of the couenaunt Gene. 17. 7. I will bee thy God and the God of thy seede after thee for euer And in Deut. 7. 9. I am God that shee mercie euen to a thousand generations In which wordes he doth not onely shewe that he is alwayes like him selfe but he declareth his continual fauour which he beareth towardes his so that euen after their death hee loueth their children and their childrens children and their whole ofspring So with a continuall course of loue hee did shewe him selfe to the posteritie of Abraham because that he had receiued Abraham into his fauoure hee made a league with him for euer But because that all that come of Abraham after the flesh are not in deede the sonnes of Abraham therefore Mary restraineth the effect of the promise to the true worshippers of God as Dauid also doth Psal. 103. 17. The mercy of the Lord endureth for euer vpon them that feare him and his
and with all he teacheth his simplicitie and modestie Nowe we knowe why Marye saide that it is God that throweth the Princes from their thrones and exalteth the lowly namely that he might teache vs that the world is not tourned and rowled by the blind force of Fortune but what chaunges so euer are seene they all come to passe by the prouidence of God and also that God himselfe with great equitie doth gouerne those things which seme to trouble and peruert the whole order of the world The which thing shee more fully confirmeth in the next verse He hath filled sayeth shee the hungry with good things and sent away the rich emptie Heereby we gather that alterations please not God of themselues but for an other cause That is because that the great ones and the rich and the mighty being puffed vp with their fulnesse do chalenge all thyngs to them selues and leaue nothing to God hym self wherefore we must diligently take heede that we be not carryed awaye with prosperitie we must also beware of the vnconstant fulnesse of the flesh least that God sodenly make vs emptie But this doctrine that God filleth the hungrie with good things bringeth great coÌfort to the godly whiche feele their owne pouertie and as though they were hungerstoruen doe sigh vnto God 54. Hee hathe vpholden Israel In this last parte Marye doeth applye these generall sentenses to the present purpose And the summe is that God nowe perfourmeth the saluation which in times past was promised to the holy Fathers But first there is an apte Metaphore in the woorde vpholden for the estate of the people was so throwen downe that amongst the moste there was no hope lefte that it might be againe restored therefore it is sayde that Israel is vpholden because that God with his outstretched hande raised it vppe it being throwen prostrate and lying vnder feete Religion was defiled manye waies in the publicke doctrine there was left almoste nothing sounde The gouernement of the Church being wholely confused did breath out nothing else but cruell barbarousnesse The polliticke order was vtterly ouerthrowne the Romaines and Herode as sauage beastes did rende in peeces the bodye of the people So muche more notable was their restitution for that it was then when all things being ouerthrown not lawfull for them to hope after it Heere hee vseth the name of childe which may as well be vnderstode a seruaunte as a sonne but to take it for a seruaunte is most apte And Israel in this place as in manye others is called the seruaunte of God because that hee was receiued into the housholde of God Being mindefull Marye sheweth the cause whye this people readye to fall into ruine was receiued of God naye why God raised them vppe being nowe all ready fallen downe because that in preseruing the same hee might shewe a token of his mercie yea in woorde expressely he declareth that God was mindefull of his mercye whereof he mighte haue seemed to haue beene somewhat forgetfull seeing that hee suffered hys people to be so miserablye vexed and afflicted for it is commonly vsed to attribute affections to God euen as in their causes menne thinke him either to be angrie or to be mercifull vnto them And because that mens mindes can not conceiue the mercie of God but as the same is offered and testified to vs in his woorde heere Marie calleth her selfe and others to the promisses and teacheth that God is faithfull and constantâ in perfourming the same In this sense God is often called louing and true because that we can neuer account of his fatherly goodnesse towardes vs but that we must also remember his word by which band he bindeth him selfe vnto vs and the same being put in the middle he knitteth our saluation with the goodnes of God with a knot that cannot be vnknit But in the same wordes doth Mary shew that the couenant which God made with the fathers in times past was of his free grace for there shee fetcheth the promised saluation out of the meere mercie of GOD as out of a fountaine and hereof we gather that shee was well exercised in the doctrine of the scripture The Messias was then commonly looked for but there were but fewe which had their faith grounded vpon so sincere a knowledg of the scripture 55. To Abraham and to his seede If thou readest it ioyntly the chaunging of the case seemeth to be absurd for then thou shouldest rather haue vsed the accusatiue case then the ablatiue but in my iudgement there is no simple apposition because that Mary doth not onely declare who those fathers were to whom God spake but she sheweth that the force and effect of the promises doth reach to al the posteritie if they be of the true seede of Abraham VVhereof it also followeth to be vnderstoode that Mary speaketh of the solemne couenaunt which was specially made with Abraham and his house For there were other promises which were made to Adam to Noah and to others which generally did belong to all the Gentiles But as vnbeliefe did cut of many fleshly children of Abraham and because they were degenerate they were altogether estraÌged from the house of Abraham so we which were straungers beeing grafted in by faith are to be accounted the true seede of Abraham Let vs therefore hold that God in times past so spake to the fathers that his grace which he offered vnto them shoulde also appertaine to them that came after and also he hath adopted al the Gentiles that by fayth they might become the spirituall children of Abraham which by nature were not   Luke 1. Matthew Marke 56. And Mary aboad with her about three monethes after there turned to her owne house 57. Now Elizabeths time was fulfilled that she shoulde bee deliuered and shee brought foorth a sonne 58. And her neighbours and cosines heard tell how the Lord shewed his great mercy vppon her and they reioyced with her 59. And it was so that on the eight day they came to circumsise the babe and called his name Zacharyas after the name of his father 60. But his mother answered and said not so but he shall be called Iohn 61. And they sayde vnto her there is none of thy kyndred that is named with this name 62. Then they made signes to his father how he would haue him called 63. So hee asked for writing Tables and wrote saying his name is Iohn and they meruailed all 64. And his mouth was opened immediately and his tongue losed and he spake and praysed God 65. Then feare came on all them thae dâelâ neere vnto them and all these woordes were noysed abroade throughout all the hyll countrey of Iudea 66. And all they that hearde them layde them vp in their heartes saying what manner childe shall this bee and the hande of the Lorde was with him The summe of this historie is that the natiuitie of Iohn became famous through diuers miracles of God which promised
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 coââe 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 coÌtemners 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 reuereÌt feare which they had coÌceiued 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.
that Mary is of the stocke of Dauid I graunt that it cannot certeinely be gathered by it But seeing that the kindred of Mary and Ioseph was not then vnknowne the Euangelistes were the lesse carefull in this matter but yet the purpose of them both was to take away the offence which the basenes and the contempt and the pouertie aswel of Ioseph as of Mary might breed least that there might not be knowne in them any thing apportaining to the kingly race Furthermore that they imagine or faine that Luke setreth downe the genealogie of Mary and letteth passe that of Ioseph is easily confuted For thus word for word he writeth Iesus was supposed to bee the sonne of Ioseph which was the sonne of Eli the sonne of Matthat Truely hee maketh mention neither of the father nor of the grandfather of Christ but expresly declareth the progenie of Ioseph him selfe But I am not ignoraunt what aunswere they vse to knitte vppe this knotte withall For they saye that Sonne in that place is vsed for a Sonne in lawe And so that Ioseph was the sonne of Hely they interprete thus because hee had his daughter to wife But this is not agreeable with the order of nature neither is there in any place of the scripture any such example read Nowe if Solomon bee excluded out of the genealogie of Mary then shall Christ cease to be Christ for whatsoeuer is sayde of that stocke it is grounded vppon that solemne promise Thy successour which shall sitte vppon thy throane shall reigne for euer 2. Samuel 7. 12. and Psal. 132. 11. I will be his father and hee shall be my sonne And it is without question that Solomon was the figure of this euerlasting king which was promised to Dauid And the promise cannot otherwise be applyed to Christe but as the trueth of it was shadowed in Solomon 1. Chron. 28. 5. Now if the stocke of Christ be not referred to him how or by what meanes shall hee be accompted the sonne of Dauid Therefore whosoeuer putteth Solomon out of the genealogie of Christe hee doth withall blotte and wipe away the promises by which he is knowne to be the sonne of Dauid And how Luke fetcheth the petegree from Nathan and yet reiecteth not Solomon it shall be seene hereafter in his place And least I seeme too tedious for that which is the summe of the matter I say that these two genealogies doe agree together yet there are to be noted foure differences in them The firste is that Luke with a backewarde order as they say ascendeth from the last to the first when that Matthew beginneth at the very originall The seconde is that Matthew stretcheth not his historie beyonde the holy and electe stocke of Abraham But Luke goeth on euen vnto Adam The third that Mattew entreateth of the genealogie according to the lawe and also permitteth himselfe to leaue some out of the course of his accompt in that he prouiding for the memorie of the readers dooth onelye recite the numbers of three fourteenes but Luke doth more exactlye followe the naturall stocke The fourth and laste is that they both speaking sometimes of the same men doe yet varie in their names Of the first difference seeing there is no great difficultie in it it is but in vaine to make may woordes about it The seconde wanteth not verie good reason for because that God had chosen the stocke of Abraham to him selfe whence the redeemer of the worlde should be borne and the promise of saluation was after a sorte therein included vnto the comming of Christe therefore Mattwew dooth not passe beyonde those boundes appoynted of GOD. VVee must remember that Paule saieth that Christe was a minister of circumcision for the trueth of GOD to confirme the promised saluation made vnto the holy fathers Rom. 15. 8. To the which that saying of Christ doth very well agree that saluation is of the Iewes Iohn 4. 22 Therefore Matthew proposeth him to be seene in that holy stocke to the which he was properlye appoynted And also in the catologue of Matthew the couenaunt of GOD is to be considered whereby he chose the seede of Abraham for a people vnto him selfe that it might be separate from all other nations as with a wall made vppe betweene them But Luke looketh higher for although the redeemer was peculierly promised to the seede of Abraham after that GOD had made his couenaunt with him yet wee knowe that all had neede of him presently after the fall of the first man as hee was then also promised to the whole world But it was done by the wonderfull counsell of God that Luke should propose Christ vnto vs as the sonne of Adam and that Matthew should include him in one stocke of Abraham for it shoulde haue profited vs nothing that Christ was giuen of his father the aucthour of saluation except hee had beene generally common for vs all And also that had not beene true which the Apostle saieth Hebrewes 13. 8. that hee was yesterday and to day and is the same also for euer if that his power and grace had not beene powred out vnto al ages from the creation of the worde Therefore let vs know that saluation in Christ is reuealed and giuen to all mankinde because that hee was not without cause called the sonne of Noah and the sonne of Adam yet because that hee is to be sought in the worde of GOD the spirite dooth not without aduise call vs by an other Euangeliste to the holye stocke of Abraham where the treasure of eternall life together with Christ was layd vp for a time Let vs come to the thirde difference It is not to be doubted but that Matthewe obserueth an other order then Luke dooth for the one placeth Solomon next after Dauid and the other placeth Nathan whereby it euidently appeareth that they sette downe diuerse lines Good and learned interpreters doe thus reconcile this shewe of discorde that Matthew leauing the naturall genealogie which Luke followeth doth rehearse the legall genealogie and I call that the legall genealogie wherby it came to passe that the right of the kingdome was translated to Salathiell And in that Eusebius in the firste booke of his Ecclesiasticall historie following the iudgemente of Aphricanus dooth rather call that the legall genealogie which Luke setteth downe hee speaketh it in the same sense for hee meaneth not any thing else but that the kingdome which was establyshed in the person of Solomon by lawefull meanes did fall at length vnto Salathiell But they saye better and more aptly which saye that the legall order was set downe by Matthew For he naming Solomon presentlye after Dauid doth not obserue from whome Christe came by continual course after the fleshe But how he descended from Solomen and other kinges that hee might bee theyr laweful successour in whose hand the perpetuitie of the kingdom should be established according to the couenaunt of God Their iudgement is probable which think that
not the shepheards and that they neuerthelesse seeke their saluatioÌ from Christ and that they submit themselues vnder the gouernment of him being yet but an infant there ought no signe be it neuer so contemptible darken his glory with vs but at the least that wee might humbly worship him sith that he is ascended into heauen sitteth at the right hand of the father 13. And strâght way there was a multitude Although that in one Angel there was giuen a shew of Gods gloryâ yet GOD would that his sonne should be more royally adorned and that aswell for the confirming of vs as of the shepheardes The credit of two or three witnesses is sufficient amongst men to take away a doubt but the heauenly host with one consent and with one voyce giue testimonie to the sonne of God Then what a peruersnesse were it not to credit the generall testimonie of the Angelles whereby our saluation in Christ is witnessed whereby we gather how detestable this incredulitie is vnto God which disturbeth this sweete harmonie both of heauen and earth Againe we are to be condemned of more then beastly blockishnes if this song which the Angels with one consent haue song that they in wordes might beginne to vs doe not kindle in vs a fayth and an endeuour to praise God Adde this also that the Lord would by this example of heauenly melody coÌmend vnto vs the vnitie of faith and exhorte vs with one consent to sing his praises vpon the earth 14. Glâry in the hyghest The Angels begin with thanks giuing or with the praises of God because that the scripture euery wher teacheth vs that we are redeemed froÌ death to this end that aswell in tongue as in works we might testifie our thankfulnes to God Let vs therefore remeÌber that this is the finall cause wherfore God reconciled vs to himselfe by his only begotteÌ sonne that the riches of his grace great mercie being made knowne his name might be glorified And at this day how much euery one of vs is strengthened through the knowledge of grace to set forth the glory of God so much hath he profited in the faith of Christ yea as oft as mention is made of our saluation we must know that there is as it were a signe giuen vs to stirre vs vp to giuing of thankes and prayses vnto God In earth peace This is the more vsuall reading that then the third clause may follow towardes men goodwill And although for the sum of the matter there is no great difference which of the two thou readest Yet the other interpretatioÌ seemeth to agree better because it is not to be douted but that these two clauses agree together Glory to God on high and in earth peace but except thou opposest men vnto god it cannot be a ful Antithesis Peraduenture this preposition En deceaued the interpreters because that the sense of the words was darke to say peace to be in men But seeing that in many places of the scripture this prepositioÌ is superfluous there is no cause why it should hinder Vs. Yet if any hall rather place it in the latter clause the same sense shall still remaine as I will presently declare Now it is to be seene what the Angels meane by this word peace certenly they speak not of the outward peace which men maintaine betweene theÌselues but he saieth that the earth is appeased when men are reconciled to God are quiet within in their minds We know that we are borne the children of wrath and by nature that wee are enemies to God so that it is then necessary that we should be vexed with horrible disquietnes so long as we finde God offended with vs therefore a short and an euident definition of peace is to bee gathered of the contraries that is of the wrath of GOD and the terrour of death and so there is a dubble relation to be had the one to God the other to men because that we haue then peace with God and he blotting out our guiltines not imputing our sinnes beginneth to be mercifull vnto vs and we resting in his fatherly loue do call vpon him with a sure faith without feare we reioyce in that saluation promised vs. And although that in Iob 7. 1. the life of man vpon earth is called a continual warfare and the thing it self declareth that there is nothing more troublesome then our estate while we remaine here in the world yet the Aungelles expressly place peace on the earth that wee might know that no troubles can hinder vs but that we enioying the grace of Christ might haue setled quiet minds therfore let vs remeÌber that there is a seat of peace placed eueÌ in the mids of the stormes of teÌptations amongst diuers dangers amongst violeÌt teÌpests in the middest of battels feares least our faith being driuen back with any of these engines should wauer or waxe faint Good will I know not how it came to passe that it was put in the genetiue case certeinlye the coÌmon translation which hath vnto men of goodwil ought not onely to be forsaken as adulterous but because it corrupteth the whole sense Yet many are deceaued also which reading it in the nominatiue case good will doe referre the same to men as if it were an exhortation to them to embrace the grace of Christ. I graunt that it is no otherwise confirmed then as God offereth his peace vnto vs except that we receiue the same But seeing that Eudokia is taken in euery place in the scriptures for that which the Hebrewes call ãâã the old interpreter translated it Beneplacitum This place is very yl expounded of the accepting of grace But that which the Angels speak of doth rather shew the fountaine of peace that we might know that it is a free gift to flow out of the meeremercy of god If you please to read it Good will in men it shal not be amisse in respect of the sense for in this maner of speach the cause of the peace shal also be noted that is that God freely accepteth men into his fauour with whoÌ he before had warliâ or deadly discord If thou wilt read peace of goodwil for willing I wil not be against this exposition yet that is the plainest to haue Eudokian put appositiuely that we might know from wheÌce peace commeth to vs. Matthew Marke Luke 2. Â Â 15. And it came to passe when the Angelles were gone awaye from them into heauen that the Shepheardes said one to another let vs go then vnto Bethlehem and see this thing that is come to passe which the Lord hath shewed vnto vs. 16. So they came with hast and founde both Mary and Ioseph and the babe layd in the cratch 17. And when they had seene it they published abroad the thing which was tolde them of that childe 18. And all that hearde it wondred at the thinges which were tolde them of the Shepheards 19. But
mary kept all these sayinges and pondred them in her heart 20. And the Shepheardes returned glorifiing and praising God for all that they had heard and seene as it was spoken vnto them 21. And when the eight dayes were accomplished that they should circumcise the child his name was then called Iesus which was so named of the Angel before he was conceaued in the wombe 15. After the Angelles were gone away Here is the obedience of the Shepheardes described vnto vs for when the Lord had appoynted them as witnesses of his sonne to all the world hee effectually spake to them by the Angelles least that should be forgotten which was tolde them It was not plainely and by worde commaunded them that they shoulde come to Bethlehem but because that they sufficiently vnderstoode that the counsell of God was so they make haste to Christe as at this daye when we know that Christe is shewed vnto vs to this ende that our heartes by faith might come vnto him our loytering cannot bee excused And Luke doth not in vaine declare that the Shepheards tooke counsell of their iourney assoone as the Angels were departed least we suffer as many vse the word of God to vanish away with the sound but that it may take liuely rootes in vs and thereby that it may bring foorth his fruite when it hath ceased to sound in our eares Furthermore it is to be noted that the Shepheardes doe mutually exhort one an other for it is not sufficient for euery one of them to looke to themselues excepte that also there be vsed mutuall exhortations Luke amplifieth the praise of their obedience when he saith that they made haste euen as a proÌptnesse of fayth is also required of vs. VVhich the Lord hath shewed vnto vs. Very skilfully and rightly doe they ascribe that to God which they heard not but from the Angel for whome they acknowledge as the minister of God they also thinke worthy of that auctoritie as if he had put on the person of the Lord. Therefore for this cause doth the Lord call vs back often vnto himselfe least the maiestie of his word should become of no estimation in the sight of men Againe wee see here that they accompt it to bee an offence in them to neglecte that treasure shewed them of the Lorde for of that knowledge reuealed to them they argue that they must go to Bathlehem that they may see And so it behooueth euery one of vs according to the measure of his faith and vnderstanding to be prepared to follow whether as God calleth 16. They found Mary That truely was an vnseemely sight and by that onely they might haue beene driuen from Christe for what is there more vnlikely then to beleeue that hee should be king of all the people who was not accompted worthy of a meane place among the common people and to hope for the restitution and saluation of the kingdome from him who for his want pouertie was throwen out into a stable Yet Luke writeth that none of these thinges hindred the Shepheardes but that with great admiration they praysed God namely because that the glory of God was throughly fixed in their eies and the reuerence of his word printed in their mindes that whatsoeuer they mette with either infamous or contemptible in Christ they with the height of their fayth doe easily pasâe ouer the same Neither is there any other cause why euery of those small offences doe either hinder or turne our faith from the right course but because that we taking small hold vpon God are easily drawne hether and thither For if this one cogitation possessed all our senses that wee haue a certaine and a faythfull witnesse from heauen it were a defence strong and stable enough against all kinde of temptations and it shoulde well enough fortifie vs against all offences 17. They published abroad the thing which was tolde them Luke commendeth the fayth of the Shepheardes in that they deliuered sincerely through their handes that which they receiued from the Lord and it is profitable that the same should be witnessed for all our sakes that they might be as second Angelles for the confirming of our fayth Againe Luke teacheth that they reported that which they had heard not without profit And it is not to be doubted but that the Lord gaue effect to their word least it should be mocked or despised For the estat of the men discredited the matter and the matter it selfe might seeme to be but fabulous But the Lorde suffereth not those thinges to bee in vaine which hee enioyneth them And although this manner of working smally pleaseth the iudgement of men that the Lordes will is that his word should bee heard of poore and meane men yet it is approoued of God himselfe and vsed partly to humble the pride of flesh and partely to prooue the obedience of the fayth but that al men meruaile and no manne mooueth his foote that hee might come to Christe hereof it may be gathered that they hearing of the power of God were amased not being striken with any earnest affection of the heart wherefore this word was not so much spread abroad for their saluation as that the ignoraunce of all the people might be inexcusable 19. Mary kept all those The diligence of Marye in considering the workes of God is proposed to vs for two causes First that wee might know that the keeping of this treasure was layde vp in her heart that that which shee had layd vp with her shee might publâsh the same to others in time conuenient Next that all the godly might haue an example which they might followe For if wee be wise this ought to bee the especiall trauell and the chiefe studie of our life that wee might be diligent to consider the workes of God which should buylde vp our faith Furthermore the word conserue is referred to the memorie and Symballein doth else signifie to conferre as to make vp one perfect body by gathering all thinges together which agreed amongst themselues to prooue the glory of Christe And Mary could not wisely consider the value of all thinges together but by conferring some thinges with others 20. Glorifying and praising of God This also appertaineth to the common vse of our faith that the Shepheardes might certeinely know it to be the work of god And the earnest glorifying of God which is praised in theÌ is a certeine secrete reproofe of our sluggishnesse or rather of vnthankfulnesse for if the swathing cloutes of Christ so much preuailed amoÌgst them that they could rise out of the stable and cratch euen vnto heauen howe much more effectuall ought the death and resurrection of Christ be with vs that we might be lifted vp to God For Christ was not onely lift vp from the earth that he might draw al things after him but he sitteth at the right hand of the father that we which are pilgrims in this world might with our whole hearte meditate of
he came from heauen as a diuine man in whom the power of the holy spirit raigneth VVee certainly knowe him to be God manifested in the flesh but in the person of a seruaunt and in his humane nature there is also a celestial power to be considered The secoÌd question is why the spirite appeared in the likenesse of a Doue rather then of fire whose aunsweare dependeth of an analogie or similitude of a thing signified with the figure VVe know what the Prophet I say attributeth to Christ chap. 42. 3. A brused reede shall he not breake smoking flaxe shal hee not quenche hee shall not crie nor his voyce shal be heard For this gentlenesse of Christe wherin he louingly and gently calleth and daily biddeth sinners to the hope of saluation the holy spirite descended vppon him in likenesse of a Doue And in this signe there is a notable pledge of moste sweete comfort geuen vnto vs that we should not feare to come vnto Christe who commeth foorth vnto vs not with a fearfull power of the spirite but endued with a louing and pleasant grace He saâe the holy spirite Namely Iohn for it presently foloweth that the spirite descended vppon Christ. Nowe heere ariseth the thirde question how Iohn could see the spirite I answeare seeing the spirite of God is spreade in euery place and filleth the heauen and the earthe a descendinge is vnproperly attributed to it The same is to be accompted of the sight for although in it selfe it is inuisible yet it is sayde to be seene where as there is shewed some signe of his presence Iohn seeth not the essence of the spirite which falleth not vnder the sense of the eye neither did he see the power it selfe which is not coÌpreheÌded by humane sense but only by the vnderstaÌding of faith but hee seeth the likenesse of a Doue vnder the which God shewed the presence of his spirite Therefore it is a Metonymicall kinde of speache wherein the name of a spirituall thing is geuen to a visible signe For as they doe folishly and preposterously vrge the letter that they mighte include the signified thing in the signe so it is to be noted that in these kindes of speaking is noted a coniunction of the thing with the signe According to this meaning the bread of the holy supper is called the bodye of Christ because it testifieth that it is truely geuen to vs for foode Yet that withall is to be remembred which I now touched there must not be imagined a descention of the thing signified that it should be soughte in the signe as thoughe it were there locally included but this one thinge ought enough and more then enough to suffice vs that the Lorde by his secrete power wil performe whatsoeuer he hath promised vs by figures Many also rather curiously then profitably doe demaund whâther this Doue were a perfecte body or but a goast Though that the wordes of Luke seeme to affirme that it was not the substance of a body but only a likenesse yet least any man should therby take occasion of quarelling I leaue it as I finde it 17. A voice from heauen That voyce did sounde out of that diuision of the heauens whereof mention is made before that thereby his maiestie might the more certainly be manifest vnto him Also when Christe came openly to execute the office of a mediatour hee was sent from the father with this testimonie to vs that wee hauing this pledge of oure adoption might without feare call God himselfe our father The title of a sonne doeth truely and naturally belong to Christe alone but yet the sonne of God was shewed in oure flesh that that one which the father hath by his owne right might also obtaine the same for vs. VVherefore God bringing foorth Christ a mediator for vs with this title of sonne he declareth that he will be a father to vs all To the same purpose appertaineth the Epithyte of beloued for that wee of our selues being hated of God it is necessary that his fatherly loue should flowe vnto vs by Christ. And the best interpreter of this place is Paule to the Ephesians chap. 1. 6. when hee sayeth that we haue obtained fauour in his beloued sonne that we might be beloued of God The which is also more fully expressed in this clause In whome I am wel pleased For he doeth declare that the loue of God doeth so rest in Christ that he will powre forth himself from him vnto vs all and not to vs onely but also to the Angels themselues not that they needed a reconciliation which neuer were at discorde with God but because that they doe not perfectly adioyne vnto God but by the benefite of the head For the which cause he is also called the first borne of euery creature Col. 1. 15. And againe Paule in an other place teacheth that he came that hee might gather what things soeuer are in heauen and in earth Col 1. 20. Mathew 4. Marke 1. Luke 4. 1. Then was Iesus led aside of the spirite into the wildernes to be tempted of the deuill 2. And when he had fasted forty daies and forty nightes hee was afterward hungrie 3. Then came to hym the tempter and sayd if thou be the sonne of God coÌmaund that these stones be made bread 4. But he answearing sayd It is wrytten man shall not liue by breade only but by euery worde that procedeth out of the mouth of God 12. And immediatly the spirite dâiâeth him into the wildernesse 13. And he was there in the wildernesse fourtye dayes and was tempted of Satan he was also with the wilde beastes and the Angels ministred vnto him 1. And Iesus ful of the holy Ghost retourned from Iordan and was led by the spirit into the wildernesse 2. And was there fourtye dayes tempted of the deuil and in those dayes hee did eate nothing but when they were ended hee was hungrie 3. Then the deuil sayd vnto him If thou be the Sonne of God commaunde this stone that it ãâã made bread 4. But Iesus answered him saying It is wrytten That manne shall not liue by breade onely but by euery woorde of God â Then Iesus was led aside Christe went aside into the deserte for two causes First that after the fast of fortie dayes as a newe man or rather a heauenly hee mighte come foorth to execute his office Then that hee should not enter into so hard and notable an office except he were tried with reÌptations as if he should so lay the foundation of his first exercise Therfore let vs know that Christ by the direction of the spirite was led from the companie of menne that the great doctour of the churche and embassadour of God should come abroade as one rather sent from heauen then taken out of some little towne and common sort of men So God vsed Moses when by his hand he would deliuer his law he tooke him into the mount Sinai and being led aside from the
sight of the people he kept him as it were in a holy sanctuarie Exod. 24. 12. It behooued Christ to be adorned with no fewer or lesse tokens of diuine grace and signes of power then Moses least the maiestie of the gospell shoulde be les then of the law for if the Lord thought that doctrine which was the minister of death woorthy of rare honour how much more honour doeth the doctrine of life deserue And if the shadowed figure of God hadde so great light then with howe perfecte brightnesse is it meete to haue his countenaunce beautified whiche appeareth in the Gospell This same was the ende of his fast for Christ abstained not from meat and drinke that hee mighte geue an instruction of temperance but that he might thereby haue the more authoritie whyle he being exempt froÌ the common sorte of men doeth come foorth as an Angel from heauen and not as a man from the earth For I beseeche you what maner of vertue was there in that abstinence not to eate meate whome no hunger mooued to desire the same For it is certaine and the Euangelistes doe plainly pronounce that he no otherwise bare the hunger then if hee had not bene clothed with flesh VVherefore it were a mere follye to establish a Lenten fast as they call it as an imitation of Christ. For there is no greater reason why we at this daye shoulde followe this example of Christe then had in times past the holy Prophets and other fathers vnder the lawe to imitate the fast of Moses And we knowe that this neuer came in their minde God almost for the same cause continued Eliah fasting in the mount because he was the minister that shoulde restore the lawe They faine theÌselues to be folowers of Christ which through the Lent do daily fast that is they so stuffe their belly at dinner that vnto supper time they easily passe the time without meat VVhat likenesse haue they with the sonne of God Greater was the sparinge of the elders but they also had no affinitie with the fast of Christ no more then the abstinence of men commeth neere to the hunger of Angels Adde also that neither Christe nor Moses did yearely keepe a solemne faste but both of them did it only once in their whole life And I woulde to God that they had onely plaide like apes with these follies But it was a wicked and a detestable scorning of Christ in that they attempted in theyr fained fasting to frame them selues after his doing It is moste vile superstition that they perswade themselues that it is a worke meritorious and to be some part of godlinesse and diuine worship But this contumely is not to be borne first against God that they obscure his notable myracle Then against Christ because they taking his glorye from him decke themselues with his spoiles Thirdly against the Gospell from the which no small credite is taken if this fast of Christ be not acknowledged to be a seale of the same God shewed a singular myracle when hee kept his sonne from the necessitie of eating and do they not in a madde boldnesse spite at God when they affecte to do the same by their owne power Christ was noted with deuine glory by this fasting And shall he be spoiled of his glory and brought in order when as all mortall menne shall make themselues his felowes This was the ende which God appoynted to Christes fast that it shoulde be a seale to the Gospell They that apply it to any other vse do they not take so much from the dignitie of the Gospell Therefore let this counterfetting cease which peruerteth the counsell of God and the whole order of his workes But of fastes in their kinde I speake not which I wish were more common amongst vs so that the same were pure for it was mete to shew for what purpose Christ fasted Also Sathan tooke occasion of hys hunger to tempte Christ as a little after shall bee shewed more at large nowe it muste bee generally seene whye God woulde haue him tempted For the woordes of Mathewe and Marke doe sounde that hee was broughte into thys combate by the determinate counsell of God which saye that hee was ledde by the spirite for thys cause into the deserte I doubte not but that God in the personne of hys Sonne woulde shewe as in a moste cleare glasse howe deadlye and importune an ennemie of mannes saluation Sathan is For whereof commeth it to passe that hee shoulde assaile Christe so sharpelye and shoulde powre oute all his forces and violence against hym at thys time whiche the Euangelistes note but because he sawe hym at the commaundemente of his father prepared for the redemption of mankinde therefore hee then resisted in the personne of Christe our saluation as hee deadly persecuteth daily the ministers of the same redemption whereof Christe was the authour But it is to bee noted wythall that the sonne of God did willinglye endure those temptations whereof it is nowe entreated and that hee striue wyth the Deuill as it were hande to hande that by his victorie he might gette vs the triumphe Therfore as ofte as Sathan assaileth vs let vs remember that his violence canne no other way be sustained and driuen backe then by opposinge thys shielde againste him as for that cause the sonne of God suffered himselfe to bee tempted that hee myghte stande betweene vs so ofte as Sathan stirreth anye exercise of temptations againste vs. Therefore when hee lâdde a priuate life at home wee doe not reade that hee was tempted but when hee vndertooke the office of a Redeemer then hee in the common name of hys Churche came into the combate Then if Christe was tempted as in the publike personne of all the faithfull lette vs knowe that these temptations whyche befall vnto vs are not by fortune or stirred at the pleasure of Sathan without the permission of God But that the spirite of God gouerneth these conflicts whereby oure faithe is exercised whereby is gathered a certaine hope that GOD who is the chiefe and great captaine and gouernour is not vnmindefull of vs but that hee will helpe vs in oure streightes wherein hee seeth vs ouermatched The woordes of Luke sounde somewhat otherwise That Iesus ful of the holye Ghoste retourned from Iordan in whyche woordes hee signifieth that hee was then armed with a more plentifull grace and power of the spirite that hee myghte bee the more stronge to endure suche bruntes for the spirite did not in vaine descende vppon hym in a visible shape And it is sayde before that the grace of GOD did the more shyne oute because that the cause of oure saluation so required The same Euangelist and Marke do teach that the beginning of his temptations was sooner for Sathan assaulted him forty dayes also before hys hunger but the especiall and moste notable conflictes are here declared that we may knowe that sathan being ouercome in many conflictes did more sharply inuade
consisteth of two partes repentance and the preaching of grace and saluation Hee exhorteth the Iewes to conuersion because the kingdom of God is at hand that is because God will take his people into his hande to gouerne them which is the ful and perfecte felicitie Marke speaketh a little otherwise The kingdome of God is at hande Râpânt and beleeue the Gospell yet in the same sence for hauing spoken before of restoring the kingdome of God amongst the Iewes hee exhorteth to repentaunce and faith Yet it may be demaunded sith repentance doeth depende on the Gospell whye Marke separateth the same from the doctrine of the Gospell It may be answeared two wayes For God sometime so calleth vs to repentaunce so that hee onely commaundeth that the life be chaunged to better Afterwardes he sheweth that conuersion and newnesse of life is the gifte of his spirite that we might knowe that we are not onely commaunded that which is our duetie but that there is together offered the grace and power of obedience If after this maner we take this whiche Iohn preached of repentance the meaning shall be the Lorde commaundeth you to tourne to him but because yee can not doe it by your owne industrie he promiseth the spirite of regeneration VVherfore it behooueth you to embrace this grace by faith though the faith which he requireth to be hadde in the Gospell ought not to be restrained to the gift of renouation But it belongeth especially to forgeuenesse of sinnes For Iohn ioyneth repentaunce with faith because God doeth therefore reconcile himselfe to vs that as a father he may be worshipped of vs in holinesse and righteousnesse Furthermore there is no absurditie if we saye that to beleeue the Gospell doeth signifie as muche as to embrace fre righteousnesse For this speciall relation betwene faith and remission of sinnes is often found in the scripture as when he teacheth that we are iustified by faith This place may be expounded both wayes yet let that principle remaine vnshaken that free saluation is offered vs of God that being conuerted to him we should liue to righteousnesse Therefore he promising vs mercy doeth call vs to the denial of the flesh The Epytheton is to be noted wherewith Marke adorneth the Gospell For heereby we learne that by the preaching of the same the kingdome of God is erected and established vppon the earthe neyther doeth God raigne by any other meanes amongst men VVherby it also appeareth howe miserable the condition of menne is wythout the Gospell LVKE 15. Hee was honoured of all menne Thys is namely set downe by Luke that we mighte knowe that the diuine power did presentlye from the beginning shine in Christe which driue men not as yet infected with a malitious desire of gainsaying into admiration of him Matthew Marke Luke 4. Â Â 16. And he came to Nazareth where he had been brought vppe and as his custome was went into the Synagogue on the Saboth daye and stoode vppe to reade 17. And there was deliuered vnto him the booke of the Prophet Esaias and when hee had opened the boke he fouÌd the place where it was wrytteÌ 18. The spirite of the Lord is vpân me because he hath anoynted me that Iâ should preach the Gospel to the poore hee hath sent me that I shoulde heale the broken hearted that I shâuld preach deliueraÌce to the captiues râââuering of sight to the blind that I shuld set at libertie theÌ that are brused 19. And that I should preach the acceptablâ yeare of the Lord. 20. And hee closed vppe the booke and gaue it again to the minister and sate downe and the eyes of al that were in the Synagogue were fastened on him 21. Then hee beganne to saye vnto them This day is this scripture fulfilled in your eares 22. And all bare witnesse and wondred at the gracious words which proceeded out of his mouth and sayd Is not this Iosephes sonne 16. Hee came to Naâareth The Euangelistes doe stand vpon this one thing that they might shewe by what meanes Christ was made known for which purpose Luke here reporteth a thing worthy to be remeÌbred that is that he expounding the place of Isaiah and applying it to the present vse he turned the eyes of all menne vppon himselfe VVhen he saith that he came into the Synagogue according to the custom we hereby gather that he did not onely speake to the people in the streetes and hygh wayes but as much as hee might he obserued the vsuall order of the Church Also we see withall though the Iewes were degenerate yet in such confusion of thinges and in the estate of the Churche miserablye corrupted this good thing remayned that they read the scripture before the people that thereby they might take occasion of teaching and exhorting VVhereby it also appeareth what was the right and lawfull maner of keeping the Saboth For GOD did not therefore commaund his people to keepe holy dayes as though that he was simply pleased with their reste but rather that hee might exercise them in meditating his workes Also because the mindes of men are dimme in considering the workes of God it is necessary that they should be directed by the rule of the scripture but though Paule numbreth the Saboth amongst the shadowes of the lawe Colloss 2. 17. yet in this poynt wee haue like cause to obserue it as the Iewes hadde that the people maye come togeather to heare the word to publike prayers and to other exercises of godlynesse for the which cause the lords day came in place of the Iewish saboth Now if the times be compared it shall easily appeare out of this present place that the corruptions of the popishe hierarchy are at this day more filthy more deformed then they were amongst the Iewes vnder Annas and Cayphas For the reading of the scripture which then was vsed was not onely vnder the Pope growne out of vse but with sworde and fire was driuen out of the Churches But that which they songe in an vnknown tongue as it seemed in mockerie Christ rose vp to read not onely that his voyce might be the better heard but in signe of reuerence For this doth the maiestie of the scripture deserue that the interpreters of it shuld professe them selues to come modestlye and reuerentlye to handle the same 17. He found the place It is not to be doubted but that Christ of purpose chose this place Some thinke that it was euen offered to him by God but sith he had graunted him a free election I doe rather referre it to his iudgment that he chose this place before others Also Isaiah promiseth in that place that after the captiuitie of Babylon there should yet be some witnesses of the fauour of God which should gather the people from destruction and out of the darknes of death and should with a spirituall power restore the Church afflicted with so manye calamities But because that redeÌption was to be proclaymed in the
name auctoritie of Christ alone therefore he speaketh in the singular number after a sorte taketh vppon him the person of Christe that he might the more effectually stirre vp the mindes of the godly to an assured trust It is certaine that the wordes which are here set downe cannot properlye be applyed to any but to Christ alone and that for two causes First because that he alone was endued with the fulnes of the spirite that hee might be a witnesse and a messenger of our reconciliation with God by which reason Paul assigneth that peculiarly to him which is commoÌ to all the ministers of the Gospel Ephe. 2. 17. that is that they shuld preach peace to as many as are nigh and farre off then because he only worketh and perfourmeth by the power of his spirit whatsoeuer good things are promised 18. The spirit of the Lord vpon me This is therfore said that we might know that Christ aswel in himself as in his ministers doth not the work of maÌ or any priuate busines but that he was sent of God to restore the saluation of the Church For he testifieth that he doth nothing by the motion and counsell of man but al things by the gouernment of the spirit that the faith of the godly might be grounded vpon the aucthoritie and power of God That clause that next followeth Because he hath annoynted mee is added to expound the former For many do falsly boast that they haue the spirit of God wheÌ they are without the gifts of the spirit But Christ by the annoynting as by the effect proueth that hee is endued with the spirit of God Then hee sheweth to what end hee was endued with the grace of the spirit namely that he might preach to the poore whereby we gather that whosoeuer are sent of God to preach the Gospell ought first to be endued with necessary giftes that they maye be able to discharge so great an office VVherefore they are indeede to be laughed at which vnder the pretence of the calling of God doe vsurpe the place of Pastors when they are most vnapt to execute the office as the horned bishops in poperie when they are more ignorant then any Asses yet they proudlye cry out that they are the Vicars of Christe and that they only are the lawful gouernours of the Church It is also expresly said that the Lord doth annoynt his seruauntes beecause that the true and effectuall preaching of the Gospell dooth not consist in windy eloquence but in the celestiall power of the spyrite as Paule sayeth 1. Cor. 2. 1. 4. To the poore The Prophet declareth what the estate of the church was before the beginning of the gospel and what al our condition is without Christ. Therefore he calleth them poore broken captiues and blind and brused to whom God promiseth restitution But though the body of the people was oppressed with so many miseries that these titles might agree to euery member of the same yet because that manye in their pouertie blindnesse bondage and to bee shorte in death doe flatter themselues or ar senselesse therfore few are fit for the receiuing of this grace And first we are taught here to what ende the preaching of the Gospell belongeth and what it bringeth vs that is when we were wholly ouerwhelmed with all kind of euils there God shineth vnto vs with his light of life that he leading vs out of the great depth of death might restore vs into a full felicitie Truely this is no vsuall commendation of the gospell that we gather such incomparable fruit of it Secondly we see whoÌ Christ calleth to him and whom he maketh partakers of the grace committed to him that is they that are wretches in al-poyntes and are without all hope of saluation But againe we are admonished that we cannot any otherwise enioy these benefits of Christ except we be humbled with a deepe feeling of our miseries and as people hungarstarued doe desire and seeke for him to be our deliuerer for whosoeuer swell in pride and sigh not vnder their captiuitie and are not displeased with theyr owne blindenesse they doe with deaffe eares dispyse this prophesie 19. That I should preach the acceptable yeere It seemeth to many to be an allusion to the yeere of Iubile whose iudgement I doe not refuse Yet it is worth the labour to note how the Prophet taketh paines to aunswear a doubt which might trouble and shake the weake mindes seeing that the Lord had so long differred the promised saluation and had holden them in suspence Therefore he appoynteth the time of redemption in the counsell or goodwill of God as he saith chap. 49. 8. In an acceptable time I haue heard thee in a day of saluation haue I helped thee Paule to the Galla. 4. 4. calleth it the fulnes of time that the faithfull may learne not curiously to enquire further then is expedient but to reste in the will of God and this one thing was sufficient for them that the saluation in Christ was giuen when God saw it good 20. And the eyes of all that were in the Synagogue I doubte not but that God had touched their heartes that the straungnes of the matter might make them more attentiue and so should giue eare to Christ speaking for it was necessary that they should be stayd least they presently shuld haue made a noyse or at the leaste that they shoulde not breake off the course of the word seeing that otherwise they were more bent and readye to contemne Christ as we shall see 21. This day is fulfilled Christe doth not onely vse these three words but prooueth in deede that the tyme is nowe come wherein GOD would restore the decayed Church that the exposition of the prophesie might be euident and plaine to the hearers as the interpreters do rightly and in order handle the scripture when they applye the same to the present vse and he saieth that it was fulfilled rather in their eares then in their eies because the bare sight doth litle profit except that doctrine had the chiefe place 22. They bare witnesse Here Luke first commendeth vnto vs the diuine grace which was in the mouth of Christe then hee liuely paynteth out the vnthankfulnes of men He calleth them the words of grace or gratious wordes in the Hebrew phrase wherein the power and grace of the holy Ghost was seene Therefore the Nazarites are compelled to acknowledge with admiration God speaking in Christ yet they willingly hinder themselues from giuing the right and due honour to the heauenly doctrine For when they obiect that he is the sonne of Ioseph they do not amplyfie with this circumstaunce the glory of God as it became theÌ but malitiously they take this as an offence that they might with the fairer colour refuse whatsoeuer shal be sayde by the sonne of Ioseph So at this day we see very many who though they are enforced to graunt that to be the word of God which they
them to abuse the name of God without reproofe so that they were not forsworne It is commaunded that we should religiously performe our oathes to God For he that doth defraud and deceaue his neighbours after that he hath vsed the name of God for it doth iniury not to men onely but to God But the fault is in restraining that to one point which extendeth more largely Some apply this word perfourme to vowes promised to God for relygions sake But the word doth best agree to al couenauntes and promisses confirmed by adding the name of God thereto for then is God made a witnesse between both parties to whom they pledge their faith 34. Sweare not at all This clause not at all hath deceiued many so that they thought that Christ had generally condemned all oathes And many good men were driuen to this vnmeasurable rigor through the vnbrideled libertie of swearing which they sawe abounde throughout the world And the Anabaptistes vnder this pretence haue kept a great stir as though Christe would suffer vs to sweare for no cause for that hee forbiddeth to sweare at all But we must not fetch an exposition out of any other place then out of the wordes of the text presently there followeth neither by heauen nor by the earth VVho seeth not that these kindes of oathes are set downe for interpretation sake which by this numbring of these perticuler oathes might interprete the former sentence The Iewes had certaine extraordinary or indirect as menne saye maner of oathes and when they swore by heauen earth or the altar they counted this almost for nothing And as one sinne ariseth of an other so vnder this colour they faigned that they did not so openly prophane the name of God Christe that he might meete with this sinne saieth that they may not at all sweare either after this maner or after that neither by heauen nor by the earth c. VVhereby wee gather that this phrase not at all is not referred to the substaunce but to the maner of swearing as if he should haue saide neither directly nor indirectly otherwise it were in vaine to rehearse these kindes VVherefore the Anabaptistes doe shewe their grosse ignoraunce and their delight in contention while that frowardly they enforce one word and with closed eies doe passe by the whole meaning of the sentence If any obiect that Christ permitteth no oath I aunswere that the interpreters wordes must bee vnderstoode according to the meaning of the law Therefore this is the summe that the name of God is taken in vaine other waies then by periury Therefore we must refraine from all superfluous oathes but where as there is cause the law doth not only permitte but also commandeth to swear So Christes meaning was nothing else then that al those oathes are vnlawful which by any abuse prophane the sacred name of God the reuerence whereof they ought to preserue Neyther by heauen They are deceiued that say that Christe reprooued these formes of swearing as corrupt because that God alone shoulde be sworne by for the reasons which he bringeth doe rather bend to the coÌtrary parte because that then also the name of God is sworne by when as heauen and earth are named because there is no parte of the worlde wherein God hath not imprinted some note of his glory Yet this opinion seemeth not to agree with the commaundement of the law whereas God expresly commaundeth to sweare by his name nor yet with diuerse places of the Scripture whereas he complayneth that he is iniuried so oft as his creatures are sworne by I aunswere it is an offence lyke to idolatrie when as eyther the power of iudgement or the aucthoritie of trying witnesses is giuen to them For we must consider the end of swering namely that menne doe appeale vnto God as the reuenger of periurie and the defence of trueth And this honour cannot be giuen to another but that his maiestie shal be prophaned And for this cause the Apostle saieth that one cannot sweare but by the greater and this was peculyer to God alone that he sweareth by himselfe So whosoeuer swore in tymes paste by Moloch or by any other Idoll did so much diminishe from the glory of God in that an other was placed in his roumth as vnderstander of the thoughtes Iudge against their âoules And they that at this day doe sweare by Angelles or dead Saintes doe spoyle GOD of his honour and do ascribe a vain godhead to those creatures But there is an other thing to be considered when as heauen and earth are sworne by in respect of the maker For the relygion of an oath is not setled vppon the creatures but God alone is called to witnesse they being brought forth as seales of his glory The scripture also calleth heauen the seat of God not that he is included therein but that menne might learne to lyfte their mindes on high so oft as they thinke of him and that they shoulde not imagine any earthly or base thing of him Yea the earth also is therfore called his footestoole that we might knowe that hee being euerye where could not be contained in any certaine place The holynesse of Hierusalem did depende of the promisse therefore it was holy because the Lorde had chosen it for the seat and palace of his Empyre VVhen men swear by their head they lay their lyfe as pledge of their good meaning which is their singuler gyft of God 37. But let your communication be Secondly Christe prescribeth a remedy namely that menne should deale truely and faythfully amongst themselues for then playne speach shall be of more value then an oath is amongst them that knowe no other but corrupt and false dealing And truely this is the best way to reproue and correct vices by to note the fountaines from whence they spring From whence commeth this rash readinesse of swearing but that in so much vanitie in so manye deceites vnconstancy and ficklenesse nothing almost is beleeued Therfore Christe requireth trueth and constancy in our wordes that wee shoulde not neede to sweare anye more For the repetition aswell of the affirmation as of the denyall is for this purpose that wee should keepe our promisses that all vpright dealing maye thereby appeare And beecause that this is the true and lawefull kinde of bargayning where men speake no otherwise with their tongue then they thinke in their hearte Christ saieth that whatsoeuer is more proceedeth of euill And I allowe not their iudgemente that attribute the faulte of swearinge to him that dooth not beleeue the speaker But in my iudgement Christe teacheth that it proceedeth of the vices of men that they are enforced to sweare for if there were vpright dealinge amongste them if they were not diuerse nor inconstant of theyr worde but mayntayned that simplicitie which nature teacheth yet it followeth not but that it is lawefull to sweare so ofte as neede requireth for manye thinges may bee well vsed which ryse of an
any other which God hathe assigned to his owne Sonne is moste hainous sacriledge And that Christe commaunded the ministers of the Gospell to declare vnto sinners that they are made cleane whiche the Papistes doe imagine to appertaine to their fained iurisdiction is not to be wreasted that they might descerne of the leprosie MARKE 44. For a witnesse vnto them Some do take a testimonie for a lawe or a statute as it is sayd in the hundreth two and twentie Psalme and the fourth verse God gaue this as a testimonie to Israel Yet this semeth to mee to be colde for I doubt not but that the pronowne Them hath relation to the priestes Therefore in my iudgement Christe hadde respecte to the circumstaunce of this present matter because that in thys myracle there shoulde be moste euident proofe to conuince them for their vnthankefulnesse Neither is that any lette that Christ commaunded the Leper to holde his peace for his will was not that the remembraunce of this myracle should be buried for euer Therfore when as by the commaundement of Christ the Leper came into the priests sight it was to witnesse vnto them that they were inexcusable if they woulde not embrace Christe for a minister of God and also all occasion of speaking euill was taken away when as Christe did not omitte any poynte of the lawe In summe if they had not ben incurable they might haue ben brought to Christe but this so solempne a witnesse of God was effectual enough for the condemning of the vnbeleeuers 45. So that Iesus coulde no more Heereby we gather why Christe would not that this myracle shoulde so soone haue bene vttered that he might by that meanes haue hadde the more libertie to teache not that the ennemies rose vppe againste him whiche sought to stoppe his mouthe But because the importunitie of the people was so great in desiring myracles that hee hadde no time for doctrine and his will was to haue all menne more bent to the woorde then to signes Therefore Luke sayeth that hee dwelt in the desartes For he auoided the resort of menne because he sawe hee coulde not satisfie the desires of the people except he should ouerwhelme his doctrine with aboundance of signes Mathewe 8. Marke Luke 7. 5. VVhen Iesus was entred into Capernaum there came vnto him a Centurion beseeching him 6. And saide maister my seruaunt lieth sicke at home of the palsie and is grieuously pained 7. And Iesus sayde vnto him I will come and heale him 8. But the Centurion aunsweared saying Maister I am not worthy that thou shouldest come vnder my rouse but speake the woorde onely and my seruaunt shal be healed 9. For I am a manne also vnder the authoritie of another and haue souldiours vnder mee and I say to âne Goe and he goeth and to another Come and he commeth and to my seruaunt Do this and he doeth it 10. VVhen Iesus heard that hee marueiled and sayde to them that folowed him Verely I say vnto you I haue not found so great faith euen in Israel 11. But I say vnto you that many shall come from the Easte and VVest and shall sitte downe wyth Abraham and Isaac and Iacob in the kingdome of heauen 12. And the childreÌ of the kingdome shall bee caste out into vtter darkenesse there shall be weeping and gnashing of teethe 13. Then Iesus sayde vnto the Centurion Goe thy way and as thou hast beleueââ so be it vnto thee And his seruaunte was healed the same houre  1. VVhen he had ended al his sayinge in the audience of the people hee entred into Capernaum 2. And a certaine Centurions seruaunt was sicke ready to die which was deare vnto him 3. And when he heard of Iesus hee sent vnto him the Elders of the Iewes beseeching him that hee woulde come and heale his seruaunt 4. So they came to Iesus and besought him instantly saying that hee was woorthy that he shoulde doe thus for him 5. For he loueth sayde they our nation and he hath built vs a synagogue 6. Then Iesus went with them but when he was nowe not farre from the house the Centurion sent friendes to him saying to him Lorde trouble not thy selfe for I am not woorthy that thou shouldest enter vnder my roufe 7. VVherefore I thought not my self worthy to come vnto thee but say the woorde and my seruaunt shal be hole 8. For I likewise am a manne sette vnder authoritie and haue vnder me souldiours and I say vnto one Goe and he goeth and to an other Come and he commeth and to my seruant Do this and he doeth it 9. VVhen Iesus heard these thinges he marueiled at him and turned him and sayde to the people that folowed him I say vnto you I haue not sounde so great faith no not in Israel 10. And when they that were sent turned backe to the house they founde the seruaunt that was sicke hole 5. VVhen Iesus was entered They which thinke that Mathewe and Luke doe set downe two diuers hystories do striue about a matter of nothing This onely diuersitie is in the wordes That Mathew sayeth that a Centurion came to Christ. But Luke sayeth that he sent certaine of the Iewes which should speake vnto him in his name But Mathew doth not without a cause attribute that vnto him which was done at his request and in his name But the two Euangelistes do so agree in all circumstances that it were a follie to imagine two myracles of one Also I doubt not but the companie of souldiours which the Centurion guided had their standing in the Citie of Capernaum as they were woont to distribute legions for the defence of the cities VVhen hee perceiued the maners of the people to be very wicked and corrupt for we knowe that Capernaum being a citie neare to the sea side was filled with moe superstitions then others yet that hindered not but that the countrey superstitions being condemned he might haue a taste of true and sincere godlinesse for he could not builde a synagogue for the Iewes without some enuie and daunger neyther could he loue that nation but because that he embraced the worship of God alone Therefore before that Christe healed his seruant he himselfe was healed of the Lord. And that was wonderfull that a warriour which had passed the seas with a band of souldiours that he might accustome the Iewes to beare the yoke of the Romaines tyrannie should willingly submitte himselfe and yelde obedience to the God of Israel That Luke sayeth that this seruant was deare vnto him he by this meanes preuenteth a dout which might come into the readers minds For we know that the masters had not the seruants in such estimation except they were suche as through singular industrie faith or some other vertue had obtained their fauour Luke therefore declareth that hee was no common or vile bondman but a faithful seruaunt endued with rare giftes which was in great fauour with his maister for this cause hee
had so great a care of his life and did so diligently commend him But it appeareth by both the Euangelists that it was a sodaine palsie which at the first did put him in despaire of life for the slow palsies are without torments And Mathewe sayeth that the young man was grieuously vexed And Luke sayeth hee was neare vnto death so both sayings preuaile to set foorth the glory of the myracle either the sorowe and paine or the great daunger so that I dare say the lesse for the certaintie of the maner of the disease LVKE 5. For hee loueth our nation It is not to be doubted but that the Iewes commende him for his godlinesse For he coulde not for any other cause loue so detested a nation then for loue of the lawe and woorshippe of God And by building of a Synagogue he did euidently declare that hee fauoured the doctrine of the lawe VVherefore they say and not without a cause that hee was woorthy to haue Christe shewe himselfe bountifull to him as to a godly woorshipper of God Yet it is to be wondered at that by their entreatie they shoulde obtaine the fauour of God for a Gentile whiche they themselues contemptuously refused For if Christe bee a minister and a dispenser of the gifts of God for them why doe not they enioy that grace themselues before they gette it for straungers But suche securitie doeth alwaies raigne amongest hypocrites that they thinke to make God after a sorte obedient vnto them as if it were in their power to make the grace of God subiect to their power and wil. Then beinge filled therewith or rather because they doe not vouchsafe to taste thereof at all they resigne it vnto others as a thynge superfluous MATH 8. I am not woorthy that hee shoulde come vnder my rouse Because Mathewe is shorter hee bringeth the manne speaking thus himselfe But Luke expressing it more fully sayeth that hee gaue this in commaundement to his friends but the meaning of both is all one But there are two cipall poyntes of this sentence The Centurion sparing Christe for honour sake requireth that Christe shoulde not wearie himselfe because hee accounteth himselfe vnwoorthie of his comming Then hee attributeth so great power to him that hee beleeueth that by his onely will and woorde he canne restore his seruaunt to life A woonderfull humilitie that hee shoulde extol a manne of a seruile and a captiue nation so much aboue himselfe And it may be that being accustomed to the pride of the Iewes through his owne modestie hee did not take in ill parte to be accounted a prophane manne and so was afraide to iniurie the Prophete of God if hee shoulde bee compelled to come to a manne that was a Gentile and vncleane VVhat soeuer the matter is it is certaine that hee speaketh from his heart and that hee esteemeth so reuerently of Christe that hee dareth not call him to him Naye as it foloweth in the texte in Luke hee accounted himselfe as vnwoorthie his speache Yet it may bee demaunded by what reason he was perswaded so highly to extol Christ and that whiche presently foloweth encreaseth the doubt the more Onely speake the word and the childe shal be healed For if he had not knowen Christ to bee the Sonne of God it hadde beene superstition to haue geuen the glory of God to a man But it is scarce credible that hee coulde bee rightly instructed in the Godhead of Christe whiche as yet was vnknowen almoste to all Also Christe imputeth not nor chargeth his woordes with ignoraunce but declareth that they proceede of faith And this reason enforced many interpreaters to thinke that the Centurion celebrateth Christe as the true and onely God But I thinke that when the godly manne was fully assured of the diuine woorkes of Christe he simplie apprehended the power of God in him And without doubte hee hadde also hearde somewhat of the promised Redemer Therefore thoughe hee vnderstode not Christe to bee God manifested in the fleshe yet hee was so perswaded that the power of God was shewed in him and that suche a gift was giuen him that in his myracles hee shewed the presence of God So hee doeth not superstitiously ascribe that vnto manne whiche was proper to God but considering what was committed of God to Christe he beleeued that by his woorde alone hee coulde heale his seruaunt If auy Obiect that there is nothing more proper to God then to do by his word what he pleaseth that this mighty power can not wythout sacriledge bee giuen to a mortall manne that againe is easilye aunsweared Althoughe the Centurion did not so subtilly distinguish yet hee did not attribute thys power to the woorde of a mortal manne but of God whose minister hee was certainely perswaded Christe was This he douted not of Therefore when as Christe hadde the power of healing hee acknowledging it to bee a heauenly power doeth not tie it to his bodily presence but is satisfied with his woorde from whence hee beleueth that suche power proceedeth The similitude whyche the Centurion vseth is not taken of the like as they say but compareth the lesse wyth the greater For hee accounteth more of the Diuine power whyche hee declareth to bee in Christe then of that power whyche hee himselfe hadde ouer his seruaunts and souldiours 10. Iesus maruelled Although it cannot befal to God to maruaile because that it ariseth of thinges that are newe and vnlooked for yet maye it befall to Christe as he hadde with our flesh taken vpon him mannes affections Nowe that which Christ sayeth that he founde not so great faith euen in Israel was spoken in a certaine respecte and not simplie for if we consider all the poyntes of faith the faith of Marie did heerein at the leaste excell that she beleeued that she was with childe by the holy Ghost and that she should beare the onely begotten sonne of God Then that she acknowledged her sonne borne of her wombe to bee her creatour and the maker and onely redeemer of all the worlde But Christ commended the faith of this heathen manne before the faith of al the Iewes for two especiall causes Namely that of so little and small a taste of doctrine hee brought forth so great fruit and that so sodeinly for this was not common so highly to extoll the power of God which only beganne to shine as certaine sparkes in Christ. Then whereas the Iewes were bent to outwarde signes more then was meete this heathen man requireth no visible signe but sayeth that the onely worde should satisfie him Christ was a comming to him not that hee needed but that hee mighte prooue this faith of his VVherefore for this cause especially he coÌmendeth this faith because he rested vppon his worde onely VVhat would euen one of the Apostles haue done Come Lorde see and touche This manne desireth neither his corporal comming nor his touching but beleeueth that there is so great power included in the worde that
to lay him before him 19. And when they coulde not find what way they might bring him in because of the prease they went vp on the house let him downe through the sylinge bed al in the mids before Iesus 20. And when he sawe their faith hee saide vnto him man thy sinnes are forgiuen theâ 21. Then the Scribes and Pharises began to think saying who is this that speaketh blasphemies who caÌ forgiue sins but god only 22. But when Iesus perceiued their thoughtes he answered and said vnto them what thinke yee in your heartes 23. VVhether is it easier to say thy sinnes are forgiuen thee or to say arise and walke 24. But that yee may know that the sonne of man hath auctoritie in earth to forgiue sinnes he said to the sicke of the palsie I say to thee arise take vppe thy bed and go to thine own house 25. And immediatly he rose vp before them and tooke vp his bed whereon he lay and departed to his own house praysing God 26. And they were al amased and praised God and were filled with feare saying doubt lesse we haue seene straunge thinges today MAT. 1. And came into his owne citie This place declareth that the citie of Capernaum was coÌmonly thought to haue bene the place where Christ was borne because that he did much frequent the same It is not to be doubted but that the three do set down the same history although one do more exactly set downe the circumstaunces then the other Luke saith that the Scribes came out of diuerse partes of Iudea in whose sight Christ healed the man sicke of a palsie Yet he declareth that other were also healed by the grace of Christ. For before he come to speake of the man sicke of the palsie speaking in the plural number saith that the power of God was shewed in healing their diseases The glory of this miracle was wonderfull that a man taken in all partes of his body whom they had let downe in a bed by cordes sodenly arose both sound nimble Yet there is an other especiall cause why the Euangelistes doe stande more vpon this miracle then vpon others that is because the Scribes doe âake in scorne that Christ should take vppon him the power and auctoritie of forgiuing of sinnes but it was the will of Christe to confirme seale the same with a visible signe 2. And when he had seene their faith God only knoweth our faith but in that their painefull trauaile they shewed a token of their faith for they woulde neuer haue taken vppon them so troublesome a busines neyther would they haue wrestledde with such lets and hinderances if theyr mindes had not bene assured with hope of certeine successe so the fruite of their faith appeared in this that they were not wearye though they could enter in no way For that opinion seemeth hard to me that some think Christ as he was god knew their faith which lay hid within Now because that Christ graunted to their faith that benefit which he was about to bestow vpon the man sicke of the palsie it is acustomed to bee demaunded in this place how much men may be holpen by the fayth of other men And first it is certeine that the fayth of Ahraham profited his posteritie while that he embraced the free couenant of saluatioÌ offred to him and to his seede The same may be also taught of al the faithful that through their faith they cause the grace of God to spred to their childreÌ and that before they are borne And that hath place in young infantes which by reason of their age are not capable of faith But they which are of age and haue not faith of their owne whether they be straungers or borne of Gods children in respect of the eternall saluation of the soule cannot be holpe by the faith of others but by meanes For whereas our praiers are not without fruit wherin we aske of God that he would coÌuert the vnbeleeuers to repentance it appeareth that our faith doth profit them yet so that they cannot be saued vntill that they haue faith themselues And it is well known that whereas there is a mutual consente of faith there the saluation of some is againe holpe of others This also is without controuersie that the vnbeleeuers haue earthly benefites bestowed vpon theÌ for the godlies sake CoÌcerning this present place though it is said that Chrst was moued by the faith fo others yet the sicke man could not haue his sinnes forgiuen except he had faith of his own Christ doth often giue the health of body to the vnworthy as God doth dayly make his sunne to rise vpon the good and euill but hee reconcileth vs vnto himself by no other meanes but by faith wherefore that figure Sinecdothe is in that word them because that Christ did not so behold the faith of theÌ that bore the sick man but that he beheld also his own faith Thy sinnes are forgiuen thee Christ in these wordes seemeth to promisse to the man sick of the palsie more then he sought for but wheÌ he would cure his body he beginneth to take away the cause of his disease and also he teacheth the man sicke of the palsie how he came by that sicknes and how he ought to make his prayers For because that commonly men dâe not think those paines which they endure to be Gods whips they do onlye wish for release and ease in the flesh and are carelesse for their sins Like as if a sicke man neglecting his disease shoulde onely seeke remedy for his present griefe But the onely deliueraunce from all troubles is to haue God mercifull vnto vs. Sometime it falleth out that the wicked escape out of their troubles and yet haue God no lesse their enemy then before but while they thinke themselues discharged they presentlye fall either into the same daungers againe or into moe and those more grieuous which doe testifie that there is no measure nor ende vntill the wrath of God be appeased as he witnesseth by the Prophet Amos 5. 19. If thou escape from a Lyon a Beare shall meet thee if thou shutte thy selfe into a house a serpent shall bite thee So this phrase of speach is ofte vsed in the scriptures to promisse forgiuenes of sinnes when release of paine is sought for It behooueth vs also to vse this order in prayers that beeing admonished of our sinnes by the feeling of our sorowes we might first be careful to obtaine forgiuenes that God being reconciled vnto vs might withdraw his handes from punishing 3. And behâld certaine of the Scribes They accuse Christ of blasphemy and of sacriledge because he chalengeth that vnto himself which is proper to God For the other two Euangelistes doe adde who can forgiue sinnes but God alone Also it is not to be doubted but that their desire to speake euill caryed them headlong to this wicked iudgemente If they thinke it worthy to be reproued why doe
the feare and relygion of God doth florishe but he had rather they should al perish if neede so required then to haue the kingdome of Christ shaken the doctrine of saluation extinguished the worship of God abolished If our affections were ordered a right this should be the onely cause of right hatred But when Christe would establysh the kingdome of GOD and restore godlynesse into his perfecte strength but would also call menne backe from destruction to saluation there is nothing more vnworthy then for that cause to hate the ministers of so comfortable a doctrine This as it is a monstrous thing against nature might haue much troubled their simple minds yet Christ foretelleth that so it shal come to passe 22. Hee that endureth This one promise is sufficient enough to staye the mindes of the godly although all the world should ryse against theÌ while he promiseth them a happy and a blessed end For if the assurance of their purpose doth cary them to death whiche fight vnder earthlye captaynes being vncerteine of the end of the warre shall menne then doubt to imploy themselues to follow Christ to the end which are certeine of the victory 23. And when they persecute you in this citie He preuenteth that whiche they might haue excepted If the hatredes of the whole world were to be borne what end then at the length Though therefore they coulde be in safetie in no place yet Christ admonisheth them not to despayre but where they are throwne out of one place they shuld rather attempt whether they may profit any thing by their labour in an other place And the interpreters are deceiued while they think this to bee a naked permission when Christ rather commaundeth his disciples what hee woulde haue them to doe For he that hath abyden one persecution would gladly take his ease as a soldiour that hath done his duetie But Christ alloweth not such a vacation to his but willeth them to run the whole course with an vnwearied minde In summe the Apostles are coÌmaunded to offer themselues to new skirmishes least they should thinke that they had done their dutie when they had passed ouer one or two Neither doth he suffer them to flye into corners where they might lye ydely But though their labour tooke not good successe in one place the Lord doth exhort them to go forward But vnder the commaundement is also contayned a permission And the flying of persecution is thus to he vnderstoode For all that flye are not generally to be condemned neither yet is euery flyght lawfull The heate of some of the old writers was too great in this matter which condemned flight as if it were a kind of deniall For if this were true some part of the ignominie shoulde redound to Christ and his Apostles Againe if it were lawfull generally to flye there shoulde be in the time of persecution no difference betweene the good pastor and the hyreling Therefore that moderation is to bee noted which Augustine prescribeth to Honoratus least any man fearefully forsaking his standing should either traiterously forsake his flocke or giue an example of slouthfulnes and yet that no man should vnaduisedly thrust in himselfe headlong If either the whole Church be assayled or that part be folowed to death the pastor shall doe yll if he withdraw himselfe whose duetie it were to oppose his life for euery particuler man of his flocke but it may be sometime that his absence shall be beneficiall to the Church by appeasing the fury of the enemies Therefore let in such a case the simplicitie of the doâe preuaile least nice meÌ make a cloake for their fearefulnesse as flesh is alwayes too wise in auoydinge of troubles For verely I say vnto you That is not lykely that some do vnderstand it of their first sending forth but it rather comprehendeth the whole Apostleshippe But herein consisteth the difficultie what the comming of the Sonne of manne should signifie Some menne expounde it that the Gospell shoulde haue such passage that all menne should know that Christe should reigne truely and that the restitution of the kyngdome of Dauid shoulde be hoped for of him Other doe referre it to the destruction of Ierusalem wherein Christ appeareth âs a reuenger of vnthankefulnesse The first exposition is tollerable the latter is more wrested yet I doe iudge that to be a comfort giuen peculyarly to the Apostles Christe is sayde to come when hee bringeth remedie to thinges in despayre The ambassage which they were to vndertake was woonderfull that they should spread the doctrine of the gospel throughout the whole world Therefore Christ promiseth that he himselfe will come before they shall passe through all Iudea namely because hee will beautifie his kingdome by the power of his spirite that that glorye and maiestie shoulde verelye shine in the Apostles whiche as yet was hydde from them 24. The Disciple is not aboue his maister Now hee exhorteth them to patience by his owne example And certeinly this comfort is such as swaloweth vppe all sorowe while we consider that our lotte is common to vs with the Sonne of GOD yet that he might make vs the more ashamed thereby he taketh two similitudeâ from the custom of menne The disciple accounteth himself honored to be made equal with his maister dares desire no greater honor Then that condition which the Lords doe beare patiently the seruauntes doe not refuse to beare the same Sith the Sonne of God is both these wayes aboue vs as he to whom the chief aucthoritie is giuen of the father and hath the offices of a maister committed vnto him let vs be ashamed to flye from that which he himselfe disdayned not to take vppon him for our cause But these thinges do rather neede meditation then exposition because they are euident enough of themselues Luke reporeteth this sentence in his sixt chapter not depending vppon the text but vttered abruptlye amongst other wordes And because Matthewe dooth in this place declare verye well to what purpose it apperteineth I thought that I could not place it better anye other where But in the translation I followed neither Erasmus nor the olde interpreter for this cause The Greeke Participle doth signifie aswel a thing made perfect as apt lyke or meete Further sith Christ speaketh here of a lykenesse and not of a perfection the latter sense seemeth to be the better as if he should haue sayde there is nothing more meete nor conuenient then that the disciple should frame himselfe after the example of his maister 25. If they haue called the maister of the house It is as much as if he shuld haue called himselfe the Lord of the Church as the Apostle to the Hebrewes 3. 2. comparing him to Moses and the Prophetes saith that they were seruauntes but that he was the Sonne and heyre For though hee vouchsafeth vs the honour of brethren yet he is the firste borne and the head of all the body to be short he hath the
which with obstinate malice refused both those wayes whiche the Lord vsed to call them by we also are in their person found guiltie wheÌ as the Lord omitteth no kind of cheerefull dealing or of mourfull and sorowful musicke to draw vs vnto him wee remaine as dead stones As menne not well in theyr minde or out of theyr witte are commonlye called Lunatike so they called Iohn a manne possessed with a deuill 34. The sonne of man is come To eate and to drinke in this place signifieth to lyue after the common order of men as Christ saieth Iohn came neither eating nor drinking because he liued not after the common order of men for that he abstained from the common meates and common order of diet which Luke expresseth more plainely in these words not eating bread neither drinking wine Let them note this place which thinke the estate of perfection to be in outwarde austeritie of lyfe and they thinke him to liue an Angels life which liueth sparingly or pineth away himselfe with hunger For according to this rule Iohn should be better then the sonne of God but this is rather to be holden as a rule bodylye exercise profiteth litle but godlines is profitable vnto all thinges 1. Tim. 4. 8. Yet vnder this pretence libertie may not be giuen to the flesh to pamper vp it selfe in delycacie and wantonnesse only superstition must be auoyded least foolish men imagining perfectioÌ to be in these outward elementes they neglect the spiritual worship of God Adde this also that Christ applyed himselfe to lyue after the common order of mans life that he might sanctifie godly temperance and not nourish the superfluitie of others either by any shew or example of his 35. But wisdom is iustified This place is diuersly expounded by the interpreters Some say that wisdom was iustified or acknowledged by the Iewes to be without fault in that they being faultie in their own consciences and iudges of theyr owne infidelitie were enforced to witnesse that the doctrine was good holy which they reiected And they take the children of wisdom for the Iewes who set out themselues with this title Others do thinke that it is spoken in scorne as thus do you in this manner approue the wisdome of God whose children you boaste your selues to be But because the Greek Preposition here vsed is not properly referred to the party which is the doer there are some which expounde it thus wisdome is discharged of her children so that now shee is not by any law bound vnto them as if the enheritaunce were traÌslated to some other as Paule saieth that Christe was iustified or freed from sinne Rom. 6. 7. beecause the cursse of sinne had no further power ouer him Some vsing a greater libertie interprete it more hardly as that wisdome should be estraunged from her children But howsoeuer the greek Preposition be here interpreted in my iudgement an other sense is more apt wisdom though her own children do vtterly despise her dooth yeâ lose nothing of her excellencie and dignitie but remaineth sound The Iewes and especially the Scribes vaunted themselues to be the children of the wisdome of God yet when they trod theyr mother vnder their feet they did not onely flatter themselues in so great sacriledge but in theyr iudgement they would that Christ should also haue fallen on the other side Christ saieth though wisdome hath wicked and degenerate chyldren yet she remayneth safe and her credit and authoritie cannot bee ought cmpared by their malice which doe wickedly and malitiously slaÌder her But I haue not yet set downe that sense which in my iudgment doth best agree with the place and is most naturall First in the wordes of Christ there is a secret Antithesis betweene naturall children and bastardes which vaunt of a vaine title without a cause as if Christ should say let them goe on in their pride which gloriously boast themselues to be wisdomes children in vaine she shal yet haue her praise and her autoritie amongst her naturall children Therefore Luke addeth this vniuersall note of all her children whereby he declareth that the resistaunce of the Scrybes was not such a let to any but that all the electe of God shoulde remayne in the fayth of the Gospell For the Greeke Preposition it is not to be doubted but that the same word is sometime diuersly vsed As to omitte many examples when Christ saieth Luke 17. 25. The sonne of man must first suffer many thinges and be reproued of this generation No man will deny but that there is the lyke manner of speaking vsed in the Greeke in the other clause Chrisostome also whose naturall language was the Greek tongue passeth by this as a matter of no waight And besides this this sentence shall thus better agree and answere to the former sentence where it is sayde that God was iustified of the people Therefore though many Apostates doe fall away from the Churche of God yet alwayes shall the faith of the Gospel continue safe amongst all the elect which are indeede of the flock Matth. Mark Luke 10. Â Â 1. After these thinges the Lord appoynted other seuentie also sent them two and two beefore him into euerye citie and place whither hee himselfe would come 2. And he said vnto them The haruest iâ great but the labourers are few pray therefore the Lorde of the haruest to sende forth labourers into his haruest 3. Goe your wayes behold I send you forth as lambes among wolues 4. Beare no bag neither scrip nor shooes salute no man by the way 5. And into whatsoeuer house ye enter first say Peace be to this house 6. And if the sonne of peace bee there your peace shall reste vppon him if not it shall turne to you againe 7. And in that house tarye still eatinge and drinking such thinges as by them shall bee set before you for the labourer is worthy of his wages Goe not from house to house 8. But into whatsoeuer citie yee shall enter if they receiue you eate such thinges as are sette before you 9. And heale the sicke that are there and saye vnto them The kingdome of God is come neere vnto you 10. But into whatsoeuer citie yee shall enter if they will not receiue you goe your wayes out into the streetes of the same and say 11. Euen the very dust which cleaneth on vs of your citie we wipe of against you notwithstandinge know this that the kingdom of God was come neere vnto you 12. For I say to you that it shal be easier in that day for them of Sodom then for that citie 1. After these thinges It may be gathered by many circumstances that the Apostles were returned backe againe to Christ before that these seuentie were substituted in theyr roomes For the twelue were sente to stirre vp the Iewes in hope of the saluation at hand after theyr returne when there was neede of more dilygent attentiuenes there were moe sent out as
the shore side of the lake Genezareth 21. If the great workes which were done in you had bene done in Tyrus and Sydon Christ of purpose brought this comparison of Tyrus Sydon because they were infamous in wickednes pride luxuriousnes and other sinnes and euen their neighbours hard by them and that hee might pricke his countreymen the Iewes the rather For there were none of these which accounted not the Tyrians and Sydonians for moste wicked contemners of God Therefore Christ amplifieth his curse the more when hee saieth that there was more hope of amendment in those places where there was no relygion then appeared in Iuda it selfe But least anye should moue curious questions of Gods secrete iudgementes it is to be considered that the Lord applyed his woordes to the common capacitie of mans vnderstanding comparing the citizens of Bethsaida and theyr neyghbours with the Tirians and Sidonians hee disputeth not what God forsawe in secret counsel shuld become eyther of these or of those but what the others would haue done as might by outwarde appearaunce be gathered For that those cities were so corrupt in maners and dissolute in behauiour might be imputed to theyr ignoraunce that the word of God was neuer heard there neither had they by miracles that calling to repentaunce but the cities of Galyle reproued by our sauiour were hardened in obstinacie as appeareth by contemning the miracles which they had seene wrought aboundantly amongst them without any profit In summe the wordes of Christe tende to this purpose that Chorazin and Bethsaida excell Tyre and Sidon in malice and outragious contempt of God and yet there is no cause to contend with God for passing by them in whom there was more hope and shewed his power amongst the wickedest and them that were past hope VVhoÌsoeuer he employed not his mercy vppon he iustly appoynteth to destruction Now if he withdraw his word from some and suffer them to perish but that others may be more inexcusable and that hee solycite and exhort them to repentaunce by this or by any other meanes who canne therefore charg him of yll dealing Therefore acknowledginge our own infirmitie let vs learne humbly to reuerence this high misterie For their proud and arrogant frowardnes is not to be borne with which cannot abyde that God should be accounted righteous further then theyr senses can reach vnto and they proudly refuse the misteries of God which of duetie they should reuerence because it agreth not with theyr reason If these great workes had bene done VVe said that we are by these woordes taught the right vse of myracles yet in these great works is also comprehended the doctrine For it is not to be thought that Christe helde his peace whyle he shewed the power of his father nay the myracles were annexed to the Gospel to make them more attentiue to the words of Christ. In sackcloath and ashes Repentaunce is here described by the outwarde signes which then were solemnlye vsed in the Church of God not that Christ esteemed these outward rites but because he applyed himself to the capacitie of the common people VVe know that the repentance of the faythfull is not tyed to a few dayes but they must daylye exercyse themselues in meditating thereof vnto their death But it is not necessary to put on sackcloath and to be sprinkled with ashes euery day therefore this outward shew of repentaunce is not alwayes to be vsed but when that from some grieuous falling away menne turne againe to GOD. And then sackcloath and ashes are shewes of guiltinesse vsed to appease the wrath of the iudge and do properly belong to the beginning of conuersion And sith that menne doe testifie their sorow and their griefe by this outward ceremonie it is necessary that the hatred of sinne the feare of God and the mortification of the flesh should goe before accordinge to that saying of Ioel 2. 13. Rent your heartes and not your garments Now we see why Christe when he spake of Tyre and Sydon ioyned sackcloath and ashes to repentaunce whose inhabitants could not haue the Gospell preached vnto them but he condemneth their former life leauing them no refuge but to flye to a sorowfull shewe of their guiltinesse and humblye to seeke for forgiuenesse To the same purpose also maye that woorde Sitting bee applyed For it signifieth a lyinge prostrate vppon the grounde whiche menne forlorne doe vse to testifie and shewe their mourninge as appeareth in manye places of the Prophetes 33. And thou Capernaum Hee nameth Capernaum especially because hee was so much conuersant there that menne thought he hadde beene borne there And this was an inestimable dignitie that the sonne of God should beginne his kingdome and his priesthood there in that citie and that hee had chosen it in steede of a palace and a sanctuarie for him But she was so drowned in her owne filthinesse as if no droppe of Gods grace hadde euer bene amongst them therefore Christ pronounceth that the greater blessinges of GOD they hadde so much the more horrible punishment remained for them This place is dilygently to bee noted that the prophaning of Gods giftes because it is ioyned with sacriledge shall neuer escape vnpunished Therfore the hygher a manne is in dignitie the more seuerelye he is to bee punished if hee prophane the gyttes of GOD beestowed vppon him and then especiallye is there a horryble vengeaunce at hande when wee beeinge enriched with the spyrituall gyftes of Christe haue him and his Gospell in derysion If they hadde beene do one in Sodome It is sayde before that Christe spake after the manner of menne and that hee did not shew as out of a heauenly Oracle what he foresawe shoulde haue become of the Sodomitâ if a Prophet hadde bene sent vnto them If this aunswere doe not satisfie the contentious yet this one thing shall take awaye occasion of further quarrelling from them though GOD had a remedie in his hande whereby he could haue saued the Sodomites yet he was a iust reuenger in destroying them LV. 16. Hee that heareth you They are deceaued which thinke that that is repeated here which we had in Matthew 10. 40. Hee that receiueth you recosueth me For Christ spak there of the persons now here of the doctrine that receiuing pertained to the dueties of charitie but now he coÌmendeth that faith which receiueth God in his word This is the sum that the godlines of men is tried by the obedience of faith and they that refuse the gospel though they glory that they are great worshippers of God yet they do openly shew a wicked contempt of him Furthermore the purpose of Christ is to be considered for whereas a great part of the world preposterously esteemeth of the gospel after the dignitie of men and therefore despise it when it is brought by men of a meane and base estate Christ here meeteth with this peruerse iudgment Also sith there is that pride almost in al men that they wil
is also shewed a token of his humilitie which Isaias describeth in the person of the Messiah The myracles which Christ wrought amongst a few which he would not shoulde be muche boasted off were able to shake the heauen and the earth Therfore he doeth plainly shew howe farre he was from the vaine glory and pompe of the world Yet it is conuenient to sift the purpose of Mathew more narrowly for he would declare by this circumstance that the glory of the Godhead of Christ ought not to be the lesse estemed because it appeared not in a glorious shewe And certainly the holy Ghost directed the eyes of the Prophet to this purpose For as flesh doth alwaies desire an outward glorious shew least the faithful shoulde seeke for it in the Messiah the spirite of God doeth declare that he shall be farre vnlike to earthly kinges which make great stirres and noyses and fill the cities and townes with tumult that they may be had in admiration where soeuer they come Now we see howe aptly Mathew applieth the saying of the Prophet to the present cause for because god hath laid so humble and so abiecte a person vpon his sonne least the simple should take offence at his so contemptible and obscure estate as wel the Prophet as Mathew do meete in one they say that it was not don without coÌsideratioÌ but by a celestiall decree that he should come in that estate VVhereof it foloweth that all they doe wickedly which despise Christ because his outward condition aunsweareth not their fleshly affections Neither is it lawfull for vs to deuise a Christ which shall be like to our imagination but it is simply necessary for vs to embrace him as he is offered vnto vs by the father Therefore he is vnworthy of saluation in whose eyes the humilitie of Christ seemeth vile in the which the Lord declareth that he is delited Now I wil enter into the wordes of the prophet Isaiah 42. 1. 18. Behold my seruaunt whome I haue chosen That God may tie vs to waite vpon his wil he sheweth as it wer with a singer him whoÌ he would send and for this cause is this note of demonstration Behold vsed There is the like reason also in the Epithites which folow that he nameth him his seruant and his chosen wherein his minde deliteth For how should it come to passe that men should be so bolde as to measure Christ by their owne imagination except it be because they weigh not that their saluatioÌ doth depend vpoÌ the mere fauor of God And this is too wicked a liberty wheÌ God offereth vs an incomparable treasure that men shoulde esteeme of it according to our fleshly desires And he is called seruant not as one of the common people but in respecte of dignitie for that God hath laide vpon him the office of the redemption of his church And because that no man taketh honour to himselfe but he which is called is so worthely to be estemed God sayeth that he chose in his owne counsell that he shoulde come in this order whereof it followeth that it is not lawfull for men to refuse him because that so they should be coÌtumelious against God And certainly it is too absurde that the holy and inuioleable calling of God should be made of none effecte through our pleasure or pride Yet that whiche God addeth by the Prophet that his soule deliteth in Christ hath a further meaning For though the calling of euery one of vs commeth from the free grace of God as from the only fountaine yet this is an especiall delite in Christ for that in his person God the father comprehendeth and embraceth the whole Church in his loue For when we were all by nature the enemies of God his loue coulde neuer haue come to vs except he had first begon at the head as it is sayd before and shal be seene againe in the 17. chapter He shall shewe iudgement to the Gentiles The Prophet doeth heere describe briefly the office of Christ when he foretelleth that it shal come to passe that he shal shew iudgement to the Gentiles The Iewes do comprehend vnder this word iudgement a state rightly and orderly established wherin equitie and vpright dealing flourisheth Therfore it is as much as if the Prophet shoulde haue sayd that one shoulde come which shoulde restore righteousnesse decaied and that he should be the gouernour not onely of people but that he should bring the Gentiles also vnder the gouernment of God amongst whom there had raigned heretofore nothing but confusion And this is the signification of this word shew or to bring forth which the Prophet vseth for it was the office of Christ to spread the kingdome of God through all the world which was then shut vp in a corner of Iudea as it is said in the Psalme 1 20. 2. the Lorde shall sende the Scepter of thy power out of Sion There is also expressed the maner of bringing forth of this iudgement namely that God will powre his spirite vppon Christ. It is true that ther was neuer any thing done rightly in the world which proceeded not froÌ the spirit of god was set forward by the heauenly power of the same as also there was neuer any of the kings which could erecte or defend any lawfull order but as he was instructed by the same spirit But Christ in bringing forth iudgement doth far excell all others for he receiued the spirit from the father which he imparteth to all his disciples and he doeth not only declare by word or by wryting what is right but by the power of his spirite he doth inwardly frame the hearts of men to the obseruing of the rule of righteousnesse 19. He shal not striue nor crie The summe is as I said euen now that the coÌming of Christ shuld not be troublesom because he shall want that kingly furniture pompe yet presently it is said that it is so for mans saluation that this humility may be brought into fauour which is euery where despised in the world And certainly the folishnes of meÌ is woÌderful that they should esteme of Christ the worse because he doth louingly huÌbly submit himself to their capacity If Christ shuld appear in his glory what thing should come to passe but that we all shoulde be ouerwhelmed with the same VVhat froward wickednesse then is this that is vnwilling to receiue him who for our cause descended from the height of his glory Therfore that the gentlenesse of Christ might get him reuerence amoÌgst the faithfull the Prophet Isaiah doeth admonish vs howe profitable and necessary it was Euery one of vs knoweth his owne frailty and thereby it behooueth vs to consider how conuenient it is for all menne to be louingly and gentlely receiued and chearished by Christ I speake not of the vnbeleuers which are as yet without any sparke of Gods grace but they which are now called of the Lord vntil the light be
found perfect in euery respect and pure from all sinne the aunswere is ready Christ requyreth not an exact perfection wherein is no want but onely a simple affection without dissimulation from the which the Pharises to whome Christ spake were far wide For as the scripture calleth them euill and wicked which are wholly giuen to Sathan so the sincere worshippers of God though that through the infirmitie of their flewe they be compassed about with many sinnes and do grone vnder the burden are yet called good and this is the free mercy of God which vouchsafeth so honourable a title to them which aspire to goodnes 34. O generation of Vipers In this place Christ applyeth the similitude of the tree and the fruit to his present speach that he might thereby discouer the inward and secrete malice of the Scribes and this is the cause why he standeth so much in this one kind of sinne Therefore Christ inueighed bitterly against them because they bewraied by their false slanders that which was not so euident in the rest of their life It is saith he no merueile if you vomit out euil words seeing that your heart is ful of malice let not any think the reproofe to be too hard for truely he could not haue dealt more mildly with them Other sinnes deserue sharp reprehension but where vnconstant men do depraue that which is right or seeke to colour those thinges that are naught this is a wickednesse againste the which the Lorde of right shoulde thunder more vehementlye then againste other sinnes But the purpose of Christe was as occasion serued to condemne their wicked sophistrie whiche turned light into darkenesse This place therefore teacheth howe precious trueth is to the Lorde whereof hee is so sharpe a defender reuenger And I would with that this were more diligeÌtly considered of theÌ which haue a wit too ready and prompt to defend al causes and set their tong on sale to vtter al forged subtil shifts But Christ especially inueigheth against them whom either ambition or enuy or other wicked desire enforceth to speak euil and where there is nothing that their conscieÌce misliketh Christ also was after his maner sharper against the Pharises because they were so bewitched with a false perswasion of righteousnes that a milde admonition should haue profited but litle And certeinelye except hypocrites be sharply pricked they do disdainfully despise whatsoeuer is said How can ye speake good things I haue said before that prouerbial sentenses may not be alwaies drawn to a general rule because they only shew what commeth to passe for the most part And sometimes it commeth to passe that he which is cruel with sweete alluring words shal deceiue the simple and that the subtil shal circumuent vnder the cloake of simplicitie and that he which imagineth most wickedlye shal in tongue pretend an angellike puritie yet the coÌmon vse proueth that to be true which Christ here saith of the abundance of the heart the mouth speaketh As also in an old prouerb the tongue is called the Character of the mind And certeinly though the heart of man hath secrete and hidden corners and euery man dissembleth his faultes with wonderfull shifts yet the Lorde wresteth out of al meÌ some coÌfessioÌ so that they bewray with their tong their desire and inward affections Also it is to be noted to what ende Christe vseth these parables for hee vpbraideth the Pharises for that they vtter in wordes the malice which they had coÌceiued inwardly Further he knowing them to be sworne and obstinate enemies he took occasion of this one cauill to laye open al their life and to discredite them with the people for their credit and authoritie was too great to deceaue and to hurt Also though good speaches doe not alwaies proceede from the inward affection of the heart but only grow as men say on the outside of the lips yet this is alwaies true euil words are witnesses of an euil heart 36. Of euery idle word they shal giue an account The argument is from the lesse to the greater For if euery idle word is to be called to an accounte how shall God spare their open blasphemies and sacrilegious reproches which they vtter against the glory of God An idle word is here takeÌ for vnprofitable which bringeth neither edifying nor fruit This seemeth too hard to many but if we consider to what vse our tongues are made we wil graunt that they are worthy to be condemned which rashly addicte and apply them to such friuolous triflles Neither is it any smal offence to abuse the time in wastinge it about vaine matters which Paul coÌmaundeth vs Col. 4. 5. carefully to redeeme And sith there is no man so spare in speaking that can so wisely moderate himselfe but that he shall break out into some idle speaches so that if God should deale with vs al according to the extremitie of the law there remained nothing for vs but despaire But because the hope of our saluation is grounded vpon this that God will not enter into iudgment with vs and that of his free mercy he wil forget our sinnes which deserue innumerable deathes we doubt not but that he blotting out the guiltines of our life will also pardon the offence of vanne speach For the scripture speaking of the iudgement of God doth not ouerthrow the forgiunes of sinnes yet let no man flatter himself hereby but let euery man diligeÌtly endeuor to bridle his tongue First that we may speake of the holy misteries of God reuerently soberly then that we may abstain from scurrilitie vaine iestings and especially from enuious euill speaking and lastly we must giue our dilygence that our speach may be seasoned with salt Col. 4. 6. 37. By thy wordes thou shalt be iustified He applyeth the common prouerb to the present cause For I doubt not but that this saying was common in the mouthes of the people that euery man shoulde either be condemned or absolued by his own confession And Christ applieth it to a seÌse somwhat differing namely that the wicked speach as it is a shew of hidden malice so it suffiseth to condemne a man And the obiection which the Papistes gather by wresting this to ouerthrow the righteousnesse of fayth is a childish fancie Man is iustified by his owne words not that the speach is the cause of righteousnes for by faith we obtaine the fauour of God that he should account vs for righteous but the pure speach purgeth vs froÌ being found wicked in our tongue Is it not foolishly inferred of this that men should deserue a part of righteousnes before God But this place rather strengthneth our doctrine For though Christ entreateth not of the cause of our righteousnes yet the contrarietie betweene the two words declareth what this word to iustifie signifieth It seemeth absurd to the Papistes that we say that man is iustified by faith for they expound it to be made and to be righteous in deede and
2. Cor. 4. 4. that it is not hid but from the reprobate them that are ordained to destruction whose mindes Sathan hath blinded Also this is to be knowen that the force of lightning whereof Dauid maketh mention the familiar kinde of teaching which Isai speaketh of is properly referred to the choseÌ people Yet this alwaies remaineth certaine and sure that the worde of God is not obscure but as the worlde with her owne blindnesse darkeneth it but yet the Lord reserueth his mysteries so that the reprobate caÌnot come to the vnderstanding of them And he depriueth them of the light of his doctrine two wayes for sometime he speaketh that in Parables whiche might haue bene spoken more plainly sometime he opening his minde plainly without darke speaches and figures he dulleth their senses and amaseth them so that they cannot see in the midde day To this purpose pertaine those horrible threats in Isai 28. 11. where he threatneth that he woulde be a straunger to the people and that hee woulde speake wyth a straunge and vnknowen language that the visions of the Prophetes should be to the learned as a booke shutte and sealed wherin they could not read Isa. 29. 11. and where the booke should be opened they shoulde be all as idyotes and stay as menne amased that cannot reade Nowe sith Christ so dispensed his doctrine of purpose that it should profit onely a fewe in whose mindes it should be throughly setteled and that it should holde other some in suspence and in doubt it foloweth that the doctrine of saluation was not deliuered by God to menne for one ende and purpose but it is so ordered by his wonderfull counsell that it shoulde bee to the reprobate a sauour of deathe to deathe as to the electe a liuely sauour to life And least any manne shoulde be so bolde as to murmur against it Paule answeareth in these wordes what soeuer the effecte of the Gospell be yet the sauour of it thoughe it be deadly doeth alwayes smell swetely before God But that the meaning of this present place may be the better vnderstode it behoueth vs to sift more narowly the purpose of Christ for what cause to what end he spake this First the comparison vndoubtedly tendeth to this ende that Christ might amplifie set forth the grace and fauour which he shewed to his disciples because that was specially giuen to them which was not generally allowed to all If any man shoulde demaunde from whence the Apostles had this dignitie and priuiledge certainly the cause shall not be founde in them and Christe by saying that it was giuen them excludeth all merite and desart Christe affirmeth them to be appoynted and chosen menne whome God hathe especially vouchsafed this honour that he woulde reueale his secretes vnto them and that others should be voide and without this grace There is no other cause of this difference to be found but that God calleth vnto him them that he hath freely chosen 12. For who soeuer hath Christ prosecuteth that which I spake euen nowe for he admonisheth his disciples howe liberally God dealeth with them that they might make so much the more accounte of this grace and acknowledge themselues the more bounde for that they hadde receiued a greater benefite then other He rehearseth these same wordes in an other place but in an other sense for there hee speaketh of the Lawfull vse of giftes but now he simply teacheth that there is more bestowed vpon the Apostles then vpon the common sorte of men because that the heauenly father would in this sort aboundantly heape vp his bountifull kindnesse towardes them for because that he neuer forsaketh the woorkes of his owne hands as it is sayde in the Psalme 138. 8. whom he once beginneth to make he beautifieth daily more and more vntill at length he bringeth them into great perfection For this cause doeth there flowe so manifolde graces from him to vs hereeof come so ioyfull proceedings because the beholding the God of their deliuerance prouoketh a continuall course of bountifulnesse And as his richesse are innumerable so he is neuer weary of enriching his children Therefore as oft as he lifteth vs vp higher we ought to remember that what benefits soeuer we receiue daily they come out of that fountaine that he would performe that worke of our saluation begon in vs. But on the contrary part Christe affirmeth that the reprobate doe alwaies become worse vntill they beinge altogither come to naught doe faint in their owne weakenesse This seemeth to be a harde speach that there should be taken from the wicked that which they haue not but Luke mitigateth the hardnesse and taketh away the ambiguitie by altering the wordes somewhat saying that those things shall be taken away which they seemed to haue And certainly it falleth commonly out that the reprobate doe excell in many excellent gifts and in shew are like to the children of God But there is no soundnesse in them because the minde is voide of godlinesse and there appeareth onely a vaine shewe VVherefore Mathew doeth rightly say that they haue nothing because it is accounted as nothing before God and in their conscience it is vaine vnfrutefull Luke doeth aptly declare that the giftes wherwith they were endued were prophaned by them so that they onely made a shew in the eyes of men else they had nothing but a pompe and vaineglorious brag Heereby we also learne to seeke to profite euery day of our life because that God hath of this condition giuen vs the taste of his heauenly doctrine that we might daily be more aboundantly fed with the same vntil we come to a perfecte fulnesse Marke setteth downe this sentence somewhat more confusely Take heede sayeth the Lorde what is sayde vnto you Then if they haue profited well he putteth them in hope of greater grace to you sayeth he that heare shall more be giuen Then followeth a clause which agreeth with Mathewes woordes but in the midst is there a sentence which I expounded before in the seuenth chapter of Mathew because it is not likely to be placed here in his owne order For the Euangelists as it is sayd other where were not curious in setting downe Christes sermons but heaped oft diuers of his sentenses togither But Luke setteth downe the same sentence in diuers places with other wordes whiche Christe spake and also noteth the diuers causes why Christe so spake the same namely to make them attentiue to his doctrine least the woorde of life should passe foorth in vaine which oughte to be receiued and to take rootes in our mindes as if he shoulde haue sayde Take heede least that be taken from you which was giuen you if it fructifie not 13. Therefore speake I to them in Parables He sayeth that he spake obscurely to the multitude because they coulde not be partakers of the true lighte Yet when he sayeth that there is a vaile drawne ouer the blind that they might remaine
in their blindnesse he ascribeth the faulte of this to them but thereby he the more commendeth the grace giuen to the Apostles which was not in such sorte giuen commonly to all And other cause he assigneth none but the secreat couÌsell of God the reason wherof though it be hid from vs yet it was apparant to him as we shall heereafter more plainly perceiue And though parables haue an other ende then to containe darke speaches which God would not that they shoulde be plainly made knowen yet we sayd that this which we haue now in hand was so proposed by Christe that by the continuance of the Allegorie it was as a doutfull riddle 14. So in them is fulfilled the Prophesie He confirmeth and prooueth out of the prophesie of Isai that it is no newe thing if many profite nothing by the word of God because that in times past the olde people were founde in such great blindnesse But this place of the Prophet is diuersly cited in the newe Testament For Paule Actes 28. 26. vpbraiding the Iewes for their obstinate malice sayeth that they were therefore blinded that they could not see the light of the Gospell because they were bitter and rebellious against God So he set down the nearest cause which was to be sene openly in the men But in the Epistle to the Rom. 11. 7. he setteth downe the cause out of a higher a more secreat fountain for he teacheth that the remnants should be saued according to the grace of election and that the rest were blinded according as it is said by Isaias c. the opposition there vsed is to be noted for if the onely free election of God saueth a remnant of the people it foloweth that all other doe pearish by the secreat iudgemeÌt of God but yet righteous For who are those other which Paule opposeth to the remnantes whiche were chosen but they whome God woulde not shoulde be saued There is the like reason also in Iohn 12. 38. For he sayeth that there were many which beleeued not because that no man beleeueth but they to whom the arme of the Lord is reuealed And presently after he addeth that they could not beleeue because it is wrytten againe Isa. 6. 9. he hath blinded their eyes and hardned their heart Christ also had regard vnto this when he referreth it to the secrete counsell of God that the truthe of the Gospell was not generally reuealed to all but set foorth a farre off vnder darke speaches so that nothing was powred into the peoples minds but grosser blindnesse I doe alwaies graunt that whom soeuer God doeth blinde they are found woorthy of this plague but because the next cause doeth not appeare in the persones of the men let this principle remaine alwayes certaine and sure that they are lightened of God to saluation and that by a singular gift whom God hath freely chosen but all the reprobate are depriued of the light of life whether God withdraweth his woorde from them or else holdeth their eyes and eares fast closed that they should not heare nor see Now we see howe Christe applieth the prophesie of the Prophet to the present cause Hearinge yee shall heare The woordes of the Prophet are not recited neither was it needefull for it was sufficient for Christ to shewe that it was no new nor strange example if many be astonished at the word of God The saying of the Prophet was this Go blind their mindes and harden their hearts Mathewe referreth it to the hearers that the faulte of their blindnesse and hardnesse might be saide vppon themselues for the one of them cannot be separated from the other because that as many as are cast off into a reprobate sense do willingly and of a conceiued malice blinde and harden themselues Neither can it be otherwise where as the spirit of God raigneth not wherby the electe are onely ruled VVherefore let this which is added be noted that all they are out of their minde whiche God lighteneth not with the spirite of adoption and therfore they are rather blinded by the word of God yet the fault remaineth in them because they are willingly blinded But the ministers of the woorde may by this comfort themselues if they haue not alwaies such successe of their labours as they desire yea if that many be so far from profiting by their doctrine that they rather become the worse thereby Namely that the same thing befalleth vnto them that the Prophet whom they doe not excell had experience of It were to be wished that all were brought to obey God and it becommeth them to apply and to labour to bring this to passe yet lette them not wonder that the iudgement which was exercised in times past by the ministerie of this Prophet be also fulfilled at this day But we must diligently take hede lest the frute of the gospel pearish throgh our defalt MAR. 12. That they seeing may not discerne It sufficeth to note here briefly that which is more largely entreated of other where that the doctrine is not properly nor by it selfe nor of the owne nature the cause of the blindnesse but by an accidental meanes For as when the purblinde come foorth into the Sunne their eyes are more blinded and that fault is not to be imputed to the Sunne but to their eyes so the woorde of God blindeth and hardeneth the reprobate because it coÌmeth through their owne wickednes it is proper naturall to theÌselues accidental to the word Least at any time they shoulde tourne This clause sheweth what profite we should haue by hearing and vnderstanding namely that men being turned to God may by him be receiued againe into grace and by enioyinge his mercy they may liue well and happely Therefore the Lorde woulde that his worde should be preached especially for this ende that by renewing the mindes and hearts of menne he might reconcile them to himself But on the contrary side Isai heere sayeth of the reprobate that a stonie hardnesse remaineth in them least they shoulde obtaine mercy and that the effecte of the woorde was taken away from them least their heartes shoulde tourne to repentaunce Vnder this woorde healinge Mathewe comprehendeth the deliuerance from al euilles as the Prophet also doth for they doe Metaphorically compare a people afflicted by the hande of God to a sicke man And when the Lorde releaseth his punishments they say that he healeth But because this health dependeth vppon forgiuenesse of sinnes Marke doeth aptly and wel set downe the cause and fountaine For whence proceedeth the mitigation of punishments but because the Lorde being well pleased with vs bestoweth his blessing vppon vs And though that sometime after he hath forgiuen our sinne he yet ceaseth not to punish vs either that we may the more be humbled or that we may be the more wary heereafter yet because he sheweth some tokens of his fauour hee quickeneth and restoreth vs then because that for the moste parte the
besides the purpose of an vnitie But Christ bent himselfe an other way namely that whatsoeuer the faythful should take in hand to doe and whereto soeuer they apply themselues yet there is one end to the which it is meete y t al things shuld be referred The summe therefore is that we wander about in vaine if we direct not al our actions to a certeine end Therefore the hospitalitie of Martha was faultie because that the principal matter was neglected and she was wholly caryed away in taking care about her busines Yet the meaning of Christ is not that al other thinges are nothing this onely excepted but order must be wisely holden least the accessary as they cal it be more esteemed then the principal May hath chosen the good parte Here is no comparison as foolish and absurd interpreters doe dream but Christ onely saieth that Mary is occupyed in a holy and profitable exercise froÌ which she ought not to be drawn as if he should haue said thou mightest wel here haue reproued thy sister if she following idlenesse or being occupied in vaine cares or desiring any other thing not meete for her calling should haue layde the whole burden of prouidinge for the house vpon thee But now when she applyeth her selfe well and profitably to hearing it were not well to draw her from it for such opportunitie is not had alwayes Though others doe take the latter part otherwise as if Christ had sayd that Mary had therfore chosen the better part because the fruit of the heauenly doctrine neuer falleth away the which iudgement though I do not reiect yet I haue followed that which I think do the most aptly agree to the meaning of Christ. Matth. Mark Luke 12. Â Â Â 13. And one of the company sayd vnto him maister bid my brother deuyde the enheritance with me 14. And he said vnto him man who made mee a judge or a deuider ouer you 15. VVherefore he said vnto them take heede and beware of couetousnes for though a man haue abundaunce yet his lyfe standeth not in huriches 16 And he put forth a parable vnto them saying The ground of a certeine rich manne brought foorth fruites plenteously 17. Therefore hee thought with himselfe sayinge what shal I doe because I haue no roume where I may lay vp my fruits 18. And hee said this will I do I wil pull downe my barnes and buyld greater and therein will I gather al my fruits and my goodes 19. And I will say to my soule soule thou haste much goods laid vp for many yeeres liue at ease eat drinke and take thy pastime 20. But God said vnto him O foole this night will they fetch thy soule from thee then whose shal those things be which thou hast prouided 21. So is hee that gathereth riches to himself and is not rich in God 13. Bid my brother deuide The Lord being required to giue iudgment for the deuision of enheritaunce refused to doe it Sith this made for the nourishment of brotherly concorde and the office of Christe was not onely to reconcile men to God but to bring them to mutuall consent it is demaunded what the cause should be why he would not end the strife betweene two brethren And it appeareth that there were two causes especially why he abstained from the office of a Iudge First sith the Iews imagined the kingdom of the Messiah to be earthly his will was to take heede least he should by any example nourish that errour for if they had seene him deuide the enheritaunces the rumour of that deede shoulde presently haue bene spread abroad So many hoped for a carnall redemption and gaped too greedily after the same the wicked gloried that hee should bring new matters to passe and that hee should ouerthrowe the state of the Romane empyre VVherefore there could not a better aunsweare haue bene giuen then this whereby all menne might vnderstand that the kingdome of Christ was spirituall Therefore let vs learne to gouern our selues soberly nor to atteÌpt any thing which may be drawne into the worst part Secondly it was also the Lordes wil to make a difference betweene the polytike Empyres of this worlde and the gouernment of his Church for he was created Doctor by the father who shuld by the sword of the word cut downe thoughtes and affections and shuld pearce into the soules of men but he was not a magistrate to deuide enheritaunces So the theft of the Pope and his Priests is here condemned which pretending theÌselues to be Pastors of the Church yet are so bolde as to inuade the earthly and prophane iurisdiction which nothing pertaineth to their office For there is somewhat which is of it selfe lawfull which yet belongeth not to euery man Also in my iudgment there is a third perticular reason that is because Christe saw this man leauing the doctrine and prouiding for his own houshold commodities And this disease is too coÌmoÌ so that many professing the gospel doubt not to abuse the pretence of the same for the encreasing of their wealth and to pretend the authoritie of Christ for their owne gaines This may be readily gathered by the circumstaunce of the exhortation for except that man had abused the title of the Gospell to his owne gaine there had not bene occasion giuen to Christ to condemne his couetousnesse Therefore the text doth sufficiently declare that this manne was but a faigned disciple whose mind was drowned in fieldes or money bagges Furthermore the Anabaptistes doe too foolishlye inferre of this aunswere that it is not lawfull for a Christian man to deuide enheritaunces to thrust himself in to deale with worldlye affayres or to execute any ciuill office For Christe argueth not of the matter it selfe but of his owne calling because hee was ordayned of his father to an other ende hee saith that hee is no iudge because hee hath no such commaundement Therfore let this rule be of force amongste vs that euery man keepe himselfe within the bands of the calling wherein the Lorde hath set him 15. Take heede and beware First he calleth his disciples backe from couetousnes then that he might purge the mindes throughly from this disease he affirmeth that our lyfe consisteth not in aboundance By which wordes is noted the fountaine and inward beginning whence this mad desire of hauing ariseth For the people doe commonly iudge that the more a man possesseth the happier his life is and they imagine riches to be the cause of a blessed lyfe Hence commeth that intemperatate desire of hauing which as a burning furnace sendeth out his heate and yet ceaseth not to burne within If that we were perswaded that ryches and all aboundaunce of goodes be helps of this present life which the Lord giueth vnto vs with his own hand and blesteth the vse thereof this one thought would easily appease all wicked desires and that do the faythfull finde true by theyr owne experience For whereof commeth it to passe
other side vnto Bethsaida while he sent away the people 46. Then assoone as he hadde sent them away he departed into a mountaine to pray 47. And when euen was come the ship was in the mids of the sea and he alone on the land 48. And he saw them troubled in rowing for the wind was coÌtrary to them and about the fourth watch of the night hee came vpon them walking vpon the sea and would haue passed by them 49. And when they saw him walking vpon the sea they supposed it had bene a spirite and cryed out 50. For they all saw him and were sore afraide but anon he talked with them and sayd vnto them bee of good comfort it is I be not afrayd 51. Then he went vp vnto them into the shippe and the wind ceased and they were sors amased in themselues beyond measure and meruailed 52. For they had not considered the matter of the loaues beecause their heartes were hardned  21. Iesus compeld his disciples It behoued him to compell them because to leaue him they would not haue passed ouer to an other place but against their willes Also they doe herein declare howe much they obeye him while against their owne minde they giue place and obey his commandement And certeinly in shew it seemed very absurd that he would remaine alone in a desert place when night approched Therefore their aptnesse to be taught deserued so much the more prayse for that the authoritie of the heauenlye maister was more regarded and esteemed by them then that which might seeme probable on the contrary part And we do not rightly and perfectly obey God except we do simply follow whatsoeuer he commaundeth how much soeuer our sense repugne against the same Certeinly God alwaies hath the best reason and ground of his counsel and commaundement but he often hideth the same from vs that we might learne not to be selfewise but wholly to depend vppon his will Thus Christ compeld his disciples to passe ouer that hee might frame them to that rule of obedience which I spake of Neyther is there any doubt but that he would make himselfe a way to the miracle which next followeth 23. Hee went vp into a mountaine alone It is likely that the sonne of God from whom the tempest to come could not be hidde did not neglect in his prayers the preseruation of his disciples yet it is meruaile why he doth not rather preuent the perill then apply himselfe to prayer But that he might fulfill the partes of a mediatour hee sheweth himselfe to be both God and man and gaue testimonies of both natures as farre as the matter required VVhen he had all thinges at his owne will he shewed himselfe to be a man by praying neither did he that feignedlye but he shewed a sincere affection of humane loue towards vs. In this matter the diuine maiestie withdrew it selfe after a sort which yet shewed it self at length in his order But in going vp into the mountaine hee sought oportunitie that he might the freelyer pray farre from all noyse VVe know how easily the ardent zeale in prayer through the least disturbances either falleth away or else waxeth colde And though Christ had not this imperfection yet his will was to teache vs by his example diligently to vse all helpes which may deliuer our mindes from all the snares of the world that we being free may be wholely bent into heauen And solitarinesse much auaileth in this that they which prepare themselues to praier shoulde be the more diligent hauing God alone for witnesse powring out their heart into his bosome they should the more diligently examine themselues lastly coÌsidering with themselues that they haue to doe with God let them lift vp themselues aboue themselues Yet it is to be noted that he setteth not downe a lawe as if it were not lawfull to pray any other where but in secrete for Paule also commaundeth vs to lifte vp pure handes euery where 1. Tim. 2. 8. And Christ himselfe sometime prayed before men and he also taught his disciples that they being gathered togither should conceiue praiers openly amoÌgst themselues But that libertie of praying in all places hindereth not but that they shoulde also vse priuate prayers in time conuenient 24. The shippe was nowe in the middes of the sea The readers shall finde this hystorie expounded by me vpon the sixt chapter of Iohn and therefore I will be the shorter heere Christe suffered his disciples to be tossed with a troublesome tempest and with some daunger for a time to that ende that they might with readier mindes receiue helpe when it should be brought them for the contrary winde roase about midnight or a litle before And theÌ at the fourth watche Christ appeared that is three houres ful before day so their faith was as hardly shakeÌ with terrours as their armes were toyled with rowing But when necessitie it selfe most vrged them to desire their maisters presence they were too grosse and blockish to be afraid at his sight as if he hadde bene a spirite For this cause Marke sayeth that their hearts were blinded and vnderstoode not the matter of the loaues For by that myracle they were sufficiently taught that Christe wanted not diuine power to helpe his and that hee doeth carefully prouide for them when necessity so requireth Therefore their sluggishnes nowe is worthily condemned because they doe not presently call to minde that heauenly power a notable token whereof being shewed but late ought yet to be present before their eyes But through the fault of theyr sluggishnes they were afrayd beecause they had not profited by the former miracles so rightly as became them but their blindnes is especiallye reproued because they had forgotten that which they saw so late or rather that they applyed not their mindes to consider the Godheade whereof the multiplying of the loaues was testimony euident enough Yet Mark setteth downe two thinges in his wordes that they considered not thoroughly the glory of christ which was shewed in multiplying the loaues then he declareth the cause for that their heartes were hardened And that seemeth to be added not onely for the aggrauating of the greatnes of the fault but also to admonish vs of the infirmity of our minde that we should aske new eyes of the Lord. Certinely it was as I sayde euen now too beastly ignoraunce not to vnderstande as it were the palpable power of God Yet because all mankind is sicke of the same disease Mardoth of purpose make mention of the blindnes that wee might knowe that it is no new matter if men cannot see into the manifest workes of God vntill they be lightned from aboue as Moses also said Deut. 29. 4. Yet the Lord hath not giuen you an hearte to vnderstand And though the word heart doth often signifie the wil or the seate of affections yet here in this place as also in the place of Moses which I cited it is take for the mind
27. Straightway Iesus spake vnto them Because Christ is not known to be the delyuerer while he offreth himselfe in deede hee calleth his disciples by his word to the knowlede of him Also the comfort which he exhorteth them vnto is in his own presence as if he should haue saide After they vnderstand that he is present with them they haue assured cause to be of good comfort But because that feare had possessed their mindes he reproueth it least it should hinder him and delay theyr comforte Not that they could be ioyfull and comforted without al feare but because it was necessary that the feare which had preuailed shoulde bee appeased least it should ouerwhelme their comforte And though the voyce of the Sonne of God is to the reprobate deadly and his presence terrible yet here is described to vs farre contrary effectes of the same to the faithful to witte that inward peace and comfortable boldnes obtaineth the victory in our heartes least we should giue place to fleshly feares But then blinde and inconsiderate tumultes do trouble vs because that wee being vnthankful and malitious do not hold out the innumerable benefits of God as bucklers which being rightly coÌsidered shuld be sufficient to stay vs vp And though it was high time to haue helpe when Christe appeared yet the tempest doth not presently cease vntill the disciples were better stirred vppe both to desire and also to hope for his grace And that is to bee noted that he might knowe that the Lorde dooth not without cause ofte tymes defer that delyueraunce whiche hee hath in his hande 28. Then Peter aunswered him The exception which he maketh declareth that his fayth was not yet ripe If it be thou saith hee commaund mee to come But he had heard Christ speake therefore why doth he doubtingly and vncerteinly thus wauer yet in himselfe but in that so small and weake fayth there breaketh out a heate of inconsiderat zeale for he ought to haue mette himselfe by his owne measure and rather to pray to Christ for encrease of fayth that by the guiding and direction of the same hee might at length passe ouer seas and mountaines but hee nowe desireth rashly to flye without the winges of fayth and whereas the worde of Christe was not firmely nor rightly setled in his hearte he desireth that the waters should be firme vnder his feete Yet it is not to be doubted but that this affection sprang of a good beginning but because it degenerateth into a corrupt extremitie it looseth the praise of goodnes And of this it commeth to passe that Peter presently tasteth the punishment of his rashnes VVherefore let the faithfull bee taught by this example to take heede of rash hastines VVhether soeuer the Lorde calleth wee must runne diligently but he which passeth further shall feele at length by his vnhappy successe what it is to passe beyonde his owne boundes Yet it may be demaunded why Christe should graunt Peters requeste For he seemeth so to allow it But the aunswere is ready GOD for the most parte prouideth best for vs by denying those things which we desire and somtymes he graunteth our requestes that hee may the better conuince vs by experience of our owne foolishnesse So when he dayly graunteth to his faythfull ones more then is meete hee instructeth them in sobrietie and modesty against the time to come Furthermore this was profitable for Peter and the rest and is also profitable for vs at this day The power of Christ shewed it selfe more euidently in the person of Peter when he tooke him as a companion with him then if hee had walked alone vppon the waters Yet Peter knoweth and others doe plainely behold that he beganne to sinke because he rested not in a perfect faith nor reposed himselfe in the word of God by trusting the secrete power of God which did before make the waters strong yet christ dealeth louingly with him because he suffered him not altogether to be swallowed vppe Both these things befall to vs. For as Peter assoone as he was afrayd beganne to sinke so the fraill and vaine cogitations of the flesh do so work in vs that we sinke in the midst of the course of our affayres yet the Lord pardoneth our infirmitie and reacheth out his hand least the waters should drowne vs altogether It is also to be noted that Peter seeing that his rashnes had but euil and badde successe committeth himself to the mercy of Christ. VVherefore though we be worthily punished it behoueth vs yet to flye to him that he hauing mercy vppon vs may giue vs that helpe whereof we are vnworthy 31. O thou of litle faith Christ doth louingly preserue Peter yet so that he doth not nourish nor flatter his fault This is the end and purpose of this reproofe wherein the weaknesse of his faith is condemned yet it is demaunded whether euery feare doth argue a want of fayth for so the words of Christ do seeme to note there ought to be no doubting where faith doth reigne I aunswere Christe dooth here reproue a doubtinge which was directly contrary to faith It may so be that a man may doubt without offence as where the word of God hath not yet made vs certein and sure But the estate of Peter was otherwise who beeing instructed by the commaundement of Christ and now hauing experience of his power yet fell to a vaine and peruerse feare from that double stay and strength he had 33. They that were in the ship I iudge that this was not onely spoken of the disciples but of the mariners and other passengers They therefore which had not yet professed to account him as a master do now sodeinlye confesse him to be the sonne of God in which worde they giue him the honor of the Messiah For though that high mistery was not yet coÌmonly knowne how God should be manifested in flesh yet because they had learned out of the Prophets that he which should be the redeemer should be called the sonne of God they which sette forth the glorye of Christ with this title do declare that they beleeue in that Christ. Matth. 14. Mark 6. Luk. 34. And when they were come ouer they came into the land of Gennesaret 35. And wheÌ y e meÌ of that place knew him they sent out into all that countrey round aboute and brought vnto him al y t were sick 36. And be sought him that they touch the homme of his garment onely and as many as touched it were made whole 53. And they came ouer went into the land of Gennesaret arriued 54. So when they were come out of the ship straightway they knew him 55. And ranne about through al that region round about and began to carye hither and thither in beds al that were sick where they heard that he was 56. And whither soeuer hee entred into townes or cities or villages they layd their sick in theyr stretes praid him that they might
touch at least the edge of his garment And as many as touched him were made whole  34. They came into the land of Genneâareth The Euangelists do meane that region which was so called of the name of the lake though it is vncerteine whether the lake was so called after the name of the lande but in that there is no matter of waight It behoueth vs especially to bende our cies thither whither the Euangelistes do lead vs that the glory of Christ was shewed not by one or two miracles but that coast of Iudea was replenished with innumerable testimonies of him the fame wherof might easily spread to Ierusalem and into other cities euerye waye VVhereby we gather how vile and wicked the vnthankfulnes of that nation was which malitiously shut theyr eies at the present brightnes of the glory of God nay they endeuoured as much as laye in them to extinguishe the same But now it is our duety in this so great a heap of myracles to learn to know to what end Christ came namely that he might shew himselfe a Phisition in healyng all diseases For it behooueth vs to cal to remembraunce that which Matthew alleaged before out of the Prophet Isaias that he by healing the diseases of the body figured as in a shadow some greater thing to wit that he should restore our soules to health and that his peculyar office should be to take away spiritual diseases And though at this day he is not conuersaunt vppon the earth yet it is certeine that now in heauen he excelleth in exercising the same graces whereof hee then gaue a visible testimony And beecause wee all are diseased with all kinde of diseases vntill he heale let euery one of vs not only offer himselfe vnto him but let him also endeuour to bring others which are in neede of the like remedy 36. That they might touch the hemme It is to be supposed that they were somwhat superstitious when as they tied the grace of Christ to the touching of his garment at least they defrauded him of part of his honour when they hoped for no power by his simple word But least hee should queÌch the smoaking flaxe he applyeth himselfe to theyr simplicitie yet here is no cause why they should flatter themselues which seek the grace of God in wood or nayles or garmentes when as the scripture saith expresly that it is abhominable to conceaue any thing now ef Christe but according to the worthines of his spirituall and heauenly glory Theyr infirmity was borne with for a tyme which not knowing that Christe was God desired to come neerer to him Now sith hee silleth heauen and earth with the fauour of his grace it behooueth vs to apprehend by fayth the saluation which he offreth vs from heauen and not with haÌds or eyes Matth. 15. Mark 7. Luk. 1. Then came to Iesus the Scribs and Pharises which were of Ierusalem saying 2. VVhy do thy disciples transgresse the tradition of the Elders for they wash not their hands when they eat bread 3. But he answered and saide vnto them why doe yee also transgresse the commaundementes of God by your traditions 4. For God hath commanded saying Honour thy father and mother and he that curseth father or mother let him dye the death 5. But yee saye whosoeuer shal saye to father or mother by the gifte that is offred by âne thou maist haue profit 6. Though he honour not his father or his mother shall be free Thus haue yee made the commandement of God of no auctority by your traditions 7. O hypocrites Esaias prophesied wel of you saying 8. This people draweth neere vnto me with their mouth and honoureth me with their lips but their hearte is farre from me 9. But in vaine they worship me teaching for doctrins the precepts of men 1. Then gathered vnto him the Pharises and certeine of the Scribes whiche came from Ierusalem 2. And when they sawe some of his disciples eate meat with common handes that is to say vnwashed they complained 3. For the Pharises and al the Iewes except they wash their handes oft eate not holding the tradition of the Elders 4. And when they come from the market except they wash they eat not and manye other thinges there be which they haue taken vpon them to obserue as the washing of cuppes and pots and of brasen vessels and of tables 5. Then asked him the Pharises and Scribes why walke not thy disciples according to the tradition of the Elders but eat meat with vnwashen hands 6. Then he answered and sayd vnto them Surely I say hath prophesied well of you hipocrites as it is written This people honoureth me with their lippes but their heart is farre away from me 7. But they worship me in vain teaching for doctrines the precepts of men 8. For yee lay the commaundementes of God aparte and obserue the tradition of men as the washing of pottes and cups and many other such like things yede 9. And he saide vnto them well yee reiect the commaundement of God that yee may obserue your owne tradition 10. For Moses saide Honour thy father and thy mother and whosoeuer shall curse father or mother let him dye the death 11. But yee say If a man say to father or mother Corban that is by the gifte that is offred by me thou maist haue profit he shal be free 12. So ye suffer him no more to doe anye thing for his father or his mother 13. Making the word of God of no autoritie by your tradition which ye haue ordained and ye do many such like things  1. Then came to Iesus This is a place most worthy to be noted because that here is reproued an offence no lesse daungerous then common VVe see what frowardnes there is in menne both in the way and meanes of worshipping God for they do dayly deuise new kindes of worshipping and the wiser any man would seeme to be the more he bendeth to shew his witte that way I speake not of straungers but of them which are of the houshold of the church whom God hath peculiarlye enriched with this honour that they should holde that as the rule of pietie which hee hath spoken with his own mouth Gad hath prescribed in what maner we should worship him and in his law he hath comprehended a perfect holynes The most part as if it were a light and a vaine matter ro obey God and to obserue that which he hath commaunded do of themselues gather out of sundry places many additions to the same They whiche are in authoritie do wrest their owne deuises to this end as if they had somwhat in their heades perfecter then the worde of God Then crepte in tyranny for when men once take to themselues that lyberty to commaund they do seuerely exact the obseruation of their own lawes do not abide that the least title of the same should be omitted either in coÌtempt or els by negligence Also though the
world caÌnot abide the lawfull gouernment and is most rebellious in bearing the Lords yoake yet it doth easily and willingly yeelde to the snares of vaine traditions yea and many seeme to desire such a seruitude But the worshippe of God is defiled which ought chiefly and principally to be obeyd and the authoritie of men is preferred before his imperial dignitie And so the commoÌ people is hardly and tyrannously enforced to apply their whole endeuour vpon triffles But this place teacheth vs that al fained worshippings do displease God because that he alone would be heard that hee might order and frame vs to true pietie after his own pleasure Then they lose their labour which as people not satisfied with the only law of God do weary themselues in obseruing the traditions of men Thirdly God is iniuried when as the deuises of men are extold so hygh that the maiestie of his law shuld fall away or the reuerence of the same at least shuld waxe colde The Scribes and Pharises which were of Ierusalem It is not declared for what purpose these Scribes came to Iesus yet to me it seemeth probable that they being moued with his fame should come with a desire to learne for asmuch as he seemed to be a fit master though it may be that they were sent as spies Howsoeuer the matter was beecause they brought theyr owne selfe lyking with them the leaste offence might easilye exasperate them to byte or gnaw at Christe VVhereby we see how hard it is for them to be drawne to sound doctrine which are possessed with ambition and desire of reigne especially they which are addicted to ceremonies which haue bene long accustomed do admit no new thing but do obstinately condemne whatsoeuer is not accustomed To be short there cannot be a people more lordly nor more froward then these men were Both the Euangelistes doe make mention both of the Scribs and of the Pharises Yet Matthew speaketh of them in the entraunce into the hystory and Marke placeth them after But the meaning is all one for they meane that of other sectes the Scribes came but the Pharises were the chiefe as they which then were most honoured and the gouernmente then was in their handes And it is no meruaile that they were soonest offended with the contempt of the lawes which they themselues had made For as we said before when as they boasted themselues to bee the interpreters of the lawe and thereof had their name giuen them they had corrupted the puritie of the word with their owne deuises and so what traditions soeuer the Iewaes then had came out of their shoppe wherefore they became the hotter and shewed themselues the sharper defenders of them 2. VVhy doe thy disciples VVhen the controuersie is of mans traditions this question is not of politike lawes the vse end whereof doe tende to an other purpose then to prescribe how God should be worshipped but because there is a diuersitie of mans traditions there must bee some distinction vsed For there are some which are manifest wicked because they doe institute wicked manner of worshippinges and such as are ful contrary to the word of God Others myxing the worship of God with prophane trifles doe defile the puritie of the same Others whiche haue some more colour not being infected with any notable fault are yet for this cause condemned for that they are imagined to be necessary for the worship of God and so God is not meerely obeyed and the consciences are caught as in a snare It is euident that the treatie heere is of this latter sort For the washing of hands which the Pharises vrged coulde not of it self be condemned of wicked superstition for els Christ would not haue suffred the water pottes to haue beene placed at the maryage except the ceremonie had beene lawfull but the faulte was in this that they thought that GOD coulde not bee otherwise rightly worshipped That ceremonie of washing was not broughte in at the firste without some goodly pretence We know how seuerely the law of God required outward cleannesse not that the Lord would haue his seruauntes to bee stayde in the same but that they should the more carefully take heede of all spirituall vncleannes But the law helde a meane in these washinges and then came these Doctors vppon it whiche thought not themselues wise enough except they added somewhat to the worde of GOD and hereof came those washinges whereof there is no mention in the lawe The Lawgiuers themselues would not bragge that they had giuen any new law but onely that they had added certeine cautions which should be meanes and helpes for the obseruing of the lawe of God And presently corruption followed when as the ceremonies brought in by man beganne to be accounted as part of the worship of God and also when there was a necessitie layd vppon free and voluntary actions For God as it is said before would alwayes be worshipped by the prescripte rule of his owne word and therefore no addition to his lawe is tollerable For as he permitteth the faythful to haue certeine outward rites wherein they myght exercise themselues to godlynesse so hee suffered them not to bee mixed with his word as if religion were in them They wath not their handes The cause of the offence is set forth more at large by Marke but this is the summe there were many customes amongste the Scrybes which they took vpon them to obserue of their own wil those were secundary lawes inuented by curious heades as if the only commandemeÌt of God were not sufficient This pertained to cups vessels garments and other things pertaining to houshold that they should not touch any vncleane or defiled thing But to deuise new washings was a vaine and idle deuice This was not without a colourable cloake as Paule saith Col. 2. 23. The inuentions of men haue a shew of wisdome but if they hadde stayde themselues in the onely law of God theyr modestye should haue bene more approued then their scrupulous doubtfulnes Their will was to prouide that no vncleane person shoulde rashlye and without consideration eate meat but it was sufficient for the Lorde to purge the apparant spottes Also these deuises had neither any ende nor measure for they could scarse moue a finger but some new blot would arise but this corruption was much the worse because it was caste as a religion vpon the consciences that he should be guilty of vncleannesse which did not ofteÌ wash his body with water It may be they wold haue borne with the contempt of this ceremonie in meane men but because they had conceiued a greater and more excellent estimation of Christe and his disciples it seemeth to be an heinous offeÌce that the rites appointed by the Elders which were religiously vsed by the Scribes should not be obserued by the disciples of that master who professed a better matter then the present estate deliuered Also they are much deceiued which do compare the
is that hee which behaued himselfe stubbornely towardes one manne or woulde not abide to be taught shoulde againe be admonished before witnesses Some doe heere obiecte that it is in vaine to call witnesses if wee haue to deale with a manne that is disobedient and rebellyous for hee wyll be so farre from being bente to acknowledge his fault in theyr presence that hee will more wickedly deny the same But this knotte shall be easily losed if thou wilt distinguishe betweene a kinde or manner of denyinge and of slypping backe Hee that precisely denyeth the deede and saieth that hee is falselye and slaunderouslye charged is to be lette alone for it shall be in vayne to vrge him by callynge him beefore wytnesses But beecause the moste parte of menne doe eyther frowardlye scorne or impudentlye excuse that which they had doone wickedly and vngodly vntyll they be brought before greater aucthoritie it shall bee profitable to obserue this course towardes them Also the saying of our sauiour must so be vnderstod as it appeareth by the word he vseth which signifieth to reproue To reproue is to conuince by euident demonstration And how shoulde I reproue him that stoutlye denyeth the whole matter For he that hath so hard a browe as to deny the offence committed shutteth vp the way against the second admonition Now wee vnderstand against whom Christe woulde haue vs to vse witnesses that the admonition may haue the more weight and the greater effect But there is no absurditie in it that he doth bend Moses words somewhat into an other sense Moses forbiddeth to giue iudgemente of a matter vnknowne and setteth downe this as a lawful meanes of triall that by the testimony of two or three euery word may stand or be confirmed Christe alluding to that lawe saieth that the cause is euident where two or three witnesses doe arise to condemne the man especially that the iudgment of the church may be the riper Neither is there any cause why he should complaine of iniury for being brought forth into the lyghte which refused to heare two or three 17. Tell it vnto the Church It is demaunded what hee meaneth or vnderstandeth by the name of the Churche For Paule 1. Corinthians 5. 5. commaundeth the incestuous Corinthe to bee excommunicate not of anye chosen number but of the whole companye of the godly and therefore it maye seeme probable that the iudgement was heere referred to all the people But beecause that then there was as yet no Church which hadde giuen theyr name to Christe nor anye such order appoynted and the Lorde himselfe speaketh as of a manner vsed and receyued it is not to bee doubted but that hee alludeth to the order of the olde Churche as also in other places he applyeth his speach accordinge to the manner knowne amongste them VVhen hee commaundeth Matthew 5. 23. that the gyfte which wee woulde offer be left at the Altar vntyll wee may be reconcyled to the offended brother it is not to be doubted but that hee woulde by the presente forme and manner of worshypping of GOD vnder the lawe teache vs that wee cannot praye ryghtlye nor offer anye thing to GOD so longe as we are at dyscorde with the brethren So therefore nowe dooth he looke into the fourme of disciplyne receyued amongste the Iewes for it were absurde for hym to appoint the iudgemente to the Church when as yet there was none Also when as the aucthoritie of excommunication amongste the Iewes was in the handes of the Elders whoe represented the person or estate of the whole Church Christe dooth then verye aptly appoynt that they whiche haue sinned should at length be openly brought before the Church if they doe eyther proudlye despyse or scoffinglye scorne at pryuate admonitions VVee knowe that after the Iewes returned from the captiuitie of Babylon they hadde a chosen councell which they called Sinhedrim in Greeke Synedriân whereunto the censure of manners and doctrine was committed This gouernmente and this brydle to keepe frowarde and vntractable menne in order was lawfull and approued of God If anye manne except that all thinges were corrupt and out of order at the comminge of Christe so that that tyranny should bee accounted nothing lesse then the iudgement of the Church The aunswere is easie though the manner of theyr dealinge was defiled and corrupted yet was the order worthylye praysed of CHRISTE as it had been in tymes paste delyuered by the Fathers And when as shortlye after hee erected a Church the corruption being taken awaye hee restored the pure vse of excommunicating Yet it is not to be doubted but that the order of disciplyne which flouryshed vnder the kingdome of CHRIST succeeded in place of that Elder And certeinely when as the prophane nations hadde a shadowe of this rite of excommunicating it appeareth that God had put this into the minds of men from the beginning that if any were vncleane and defiled they should be driuen from the holy exercises Therefore it was a vile and shamefull thing for the people of GOD to be altogeather without that disciplyne whereof there was remayninge some shewe amongst the Gentiles And that whiche was obserued in the lawe did Christe translate to vs because that wee and the aunciente fathers haue one the same cause But it was not the purpose of Christ to send his disciples to the Synagogue which when it willingly nouryshed filthy corruptions in her bosome it excommunicated the true sincere worshippers of GOD. But he declareth that that order should bee holden in his Church which had bene holily appoynted vnder the law That which is presently added of Heathens and Publycans confirmeth the interpretation that I brought For because the Heathens the Publycans were then much hated and abhorred amongste the Iewes vnto them he compareth men that are vncleane and incureable which wyll obey or yeelde to no admonitions It is certeine that he would not haue giuen this precept to the Heathens of whome the Church shoulde be gathered that they shoulde flye from themselues Neyther is there any cause at this day why the faythfull should abhorre the Publycans But Christ that he might the better be vnderstoode borowed that manner of speach which was presently vsed in his owne countrey But the meaning is that we should haue nothing to doe with the contemners of the Church vntil they repent 18. VVhatsoeuer ye shall bynde Hee rehearseth the same wordes nowe which hee vsed beefore in the sixteene Chapter but in a diuerse sense For there his purpose was to confirme the aucthoritye of doctrine and heere hee appoynteth disciplyne which is adioyned to doctrine There Christe sayde that the preaching of the Gospell should not be in vaine but that it should be a sauour eyther to lyfe or to death here hee sayeth though the wicked doe scorne the iudgement of the Church yet it shall not be in vaine This distinction must be holden that he speaketh there of the word preached and here of
the godly may not admit amongest them any doctrine or sacrament except it may appeare that the same proceeded from God neither is it in the power of men to coyne any other at their pleasure Hee speaketh of Iohn whome the Lord other where doeth highly commende aboue all the Prophetes Yet Christ sayeth that his baptisme may not be receiued except the same be commaunded of God VVhat then shall be said of those fained Sacraments which are fondly brought in by menne of no value without any commaundement of God For Christe doeth openly declare in these woordes that the whole gouernment of the Church doth depende vpon the direction of God so that it is wickednesse for menne to bring in any thing of themselues They thought amongst themselues The wickednesse of the priestes is heereby shewed they consider not what is true neither doe they aske their owne conscience nay they had rather most vilely to tourne backwarde then to confesse that whiche they knowe to be true least any poynt of their tyrannie should be lost So all the godlesse though they seeme desirous to learne yet they shut the gate against the truthe if they thinke it to be against their gaine Therefore Christ doeth not sende them away without an answeare but sendeth them away ashamed and confounded and alleageth so much of the testimony of Iohn as sufficeth to shewe that he doeth it by the power of God Mathew 21. Marke Luke 28. But what thinke yee A certaine man had two sonnes and came to the elder and sayde Sonne goe and woorke to day in my vineyard 29. But he answeared and sayde I will not yet afterward he repented himselfe and went 30. Then he came to the second and sayd likewise And he answeared and sayde I will sir yet hee went not 31. VVhether of them twaine did the will of the father They sayd vnto him The first Iesus sayd vnto them Verely I say vnto you that the Publicanes the harlottes shall goe before you into the kingdome of God 32. For Iohn came vnto you in the way of righteousnesse and ye beleeued him not but the Publicanes and the harlots beleeued him and yee though ye saw it were not moâued with repentance afterward that yee might beleeue him   This clause sheweth to what end this Parable tendeth when as Christ preferreth them which were notorious infamous and abhominable people before the Scribes and the priests For he discouereth these hypocrites that they should no more boast themselues for the ministers of God and pretend a vaine shew of godlinesse For though their ambition pride and cruelty and couetousnesse were knowen to all men yet they would be accounted otherwise And when as lately they assaulted Christ they fained themselues very carefull for the order of the church as if they had beene faithful and carefull preseruers of the same So sith they so grosely mocke with God and men Christ reproueth their impudencie shewing that they were nothing lesse then suche as they boasted themselues and were so farre from that dignity wherwith they flattered themselues that they should sit beneath the Publicanes and harlots For in that they professed themselues to be the chiefe maintainers of the worship of God zealous of the law Christ sayeth that this is euen like as if a sonne shuld only in woord promisse obedience vnto him and yet should deceiue him As concerning Publicanes and harlots he excuseth not their sinnes but compareth their dissolute life and the disobedience of an vntoward and disobedient sonne togither who at the first reiecteth his fathers commaÌdement but he sheweth that he did muche better in this because they doe not continue in their sinnes to the end but they rather become meete and apt to beare the yoake which they had so disdainfully refused Nowe we vnderstand the purpose of Christ. He doth not only reproue the Priests and Scribes for that they doe stubbornly resist God and doe not repent after so many admonitions but he spoyleth them of that honour wherof they were vnwoorthy because their vngodlinesse was worse then the wantonnesse of harlots 30. I will sir. This phrase is borowed of the Hebrew tongue For when the Hebrewes woulde offer their seruices and woulde say that they were ready to obey they vse these wordes Beholde I am ready sir. And it is a vertue of it selfe praise worthy to be willing and ready to obey assoone as God shal speake the word Neither doeth Christ in this place coÌmend slacknes but when as there is fault in both after a maÌ hath lingred long at length to goe to his labour and in wordes to professe that which thou wilt not perfourme Christ teacheth that this hypocrisie is more intollerable then that stubbornnesse which in processe of time is tamed 32. For Iohn came vnto you Because that Iohn was a faithfull minister of God Christ referreth what soeuer he taught to god himself This speach had beene more full and plaine God came preaching righteousnesse in the mouth of Iohn but because that Iohn spake in the name of God and not as a priuate man he is aptly sette in the place of God And this place giueth no small authority to the preaching of the woorde while they are accounted stubborne and disobedient against him who soeuer they are which shall despise the godly and holy admonitions of a teacher sent by him Some doe more subtelly expound this word righteousnesse whome I doe permit to vse their ownâ sense But in my iudgement it signifieth nothing else then that the doctrine of Iohn was sound and right as if he shoulde haue sayde that there was no cause why they shoulde reiecte the same Further when he sayeth that the Publicanes beleeued his meaning is that they did not only allow of the word but did with earnest affection embrace that which they heard VVherby we gather that this of it self is not faith if any man subscribe to sounde doctrine but it comprehendeth a greater and a deeper matter that the hearer renouncing himselfe should giue his life wholely to God VVhen he sayeth that they were not mooued with such an example he amplifieth their obstinate malice For this were a token of extreeme desperation at the least not to follow harlots and Publicanes Math. 21. Marke 12. Luke 20. 33. Heare an other parable there was a certaine housholder whiche planted a vineyearde and hedged it rounde about and made a wine presse therin and built a tower and let it out to husbandmen and went into a strange country 34. And when the time of the fruit drewe neare he sent his seruaunts to the husbandmenne to receiue the fruites thereof 35. And the husbandmenne tooke his seruaunts and beate one and killed another and stoned another 36. Again he sent other seruaunts me then the first and they did the like vnto them 37. But last of al he sent vnto them his owne sonne sayinge they will reuerence my sonne 38. But when the husbandmen saw the
they rather acknowledged God to be the iudge of the world that al things appertaining to man are gouerned by his prouidence but sith they tyed aswell the reward of the godlye as the paynes due to the wicked to this present life though they had sayd truely that euery manne is now handled equally according to his desart yet this was too preposterous to shutte vp the promises of God into so narow corners Now experyence doth euidently declare that their folly was too grosse sith it is euident that the rewarde which is layde vp for the good is deferd to an other lyfe and the punishmentes are not powred vppon the wicked in this world To be short there cannot be imagined any thing more absurde then this fantasie that menne created after the image of God should perish like beastes But howe vile and monstrous a matter was this when as some opinion at the least of the life to come remained euery where amongst the prophane and blynde Idolaters of the Gentiles that this seede of godlynes shoulde be abolished amongst the Iewes the peculyar people of God VVhat should I say that when they saw the holy Fathers that they made haste to the heauenlye life and the couenaunte which God made with them is spirituall and eternall muste they not be more blinde then blockes which coulde not see in so cleare a light But first this was a iust rewarde for them which had rente the Church of God into sectes then God in this maner reuenged the wicked contempt of his doctrine 24. Mayster Moses sayde Sith it might haue sufficed to haue proposed the matter simply to what end made they such a preface namelye they doe craftily pretend Moses name to proue those mariages lawefull whiche were made not after the pleasure of menne but by the commaundement and ordinaunce of God himselfe also it is necessarye that God himselfe should agree with himselfe This therefore was their snare if God will in time to come gather the faithfull into his kingdome then will he restore vnto them that which he had giuen them in the worlde therefore what shall become of that womanne whom God had giuen to seauen men So all the godlesse and Heretikes doe frame their cauils wherwith they could deforme the true doctrine of godlynesse and make the seruauntes of Christ ashamed yea the Papistes endeuoring to entrappe vs as past all shame doe openly scorne at God and his word Therefore it is not without cause that Paule Tit. 1. 9. would haue the doctor furnished with weapons wherewith he may driue backe the enemies to the truth As concerning this law wherein GOD commaundeth the next kinsmen in bloud to succeede the dead in marriage if the first should die without children this was the reason that the woman which was married into any family should receiue seede therof This must not be vnderstoode of naturall brethren but of cosines and such like for it were incest to marry within the degrees forbidden by the law 29. Yee are deceiued not knowing the Scriptures Though Christ speaketh to the Saduces yet this reproofe doth generally belong to all deuisers of false doctrines For sith God doth plainely shew himselfe vnto vs in the Scriptures the ignaraunce of them is the fountaine and cause of all errours But this is no small comfort to the godly that they shal be safe and out of the daunger of errour so long as with an humble and modest desire to learne they shall seeke in the scriptures what is right and true Christes ioyning the power of God with his word is to be referred to the circumstaunce of this present matter because the resurrection far exceedeth the capacitie of mannes vnderstanding it wil be incredible vnto vs vntyll our mindes behold the great power of God which is able to subdue all thinges to himselfe as Paule teacheth Phylippians 3. 11. Further it was necessary that the Sadduces should be deceiued because they did falslye measure the glorye of the heauenly lyfe with the presente estate Yet in the meane season doe wee teache that they doe iudge and speake ryghtlye and wyselye of the misteries of the kyngdome of heauen whiche doe ioyne the power of GOD togeather with the scriptures 30. They are as the Aungelles of God Hee meaneth not that the chyldren of God shal be when they are rysen in all thinges lyke vnto the angelles but so farre as they shall be free from all infirmitie of this presente lyfe as if he shoulde saye that they were no more subiecte to the thinges which this transitory and corrupt life hath neede of Luke dooth more plainely set forth the reason of the similitude because they could not die againe therefore they should not bring forth their fruite as vpon earth And he speaketh of the faythful onely because there was no question of the reprobate But it is demaunded why hee saith that they shall then bee the sons of God because they shal be the children of the resurrection sith the Lord doth vouchsafe this honour to his faithfull ones though they be shutte vp in the pryson of the frayle body And how should we bee the heires of eternall lyfe if God shoulde not acknowledge vs nowe for children I aunswere after we are grafted into the bodye of Christe by fayth God adopteth vs for children and the spirit is a witnesse seale marke pledge of this adoption so that in hope hereof wee may freely cry Abba Father Rom. 8. 15. Gal. 4. 6. But though wee knowe that wee are the sonnes of God yet because it doth not yet appeare what we shall be vntill we be trasfigured and see him in his glory as he is wee are not in effect accounted as sonnes And though we be regenerate by the spirite of God yet because our lyfe is hidde as yet the manifestation of the same shall make a true and perfect difference betweene vs and straungers In this sense is our adoption deferd by Paule to the Rom. 8. 13. to the last daye LV. 37. And that the dead shall rise againe After Christe had confuted that absurdity obiected against him now he confirmeth the doctrine of the last resurrection by the testimonie of the Scripture And wee muste keepe this order that the enemies of the trueth hauing their quarels answered may vnderstand that they striue against the word of GOD. For vntill they be ouercome by the testimony of the scripture they may alwaies murmurre and grudge Christ citeth a place out of Moses beecause he had to doe with the Sadduces who gaue but small credit to the Prophetes at the most they accounted no better of them then we do of the booke of Ecclesiasticus or the hystory of the Machabes Also seeing they alleadged Moses he had rather turne him backe againe vpon the then to obiect any one of the Prophetes Further hee had not this purpose to gather al the places of scripture that serued for this purpose as we see the Apostles in lyke manner did
assemblies 7. And greetings in the markets and to be called of men Rabbi Rabbi 8. But be not ye called Rabbi for one is your doctour to witte Christ and all ye are brethren 9. And call no man your father vppon the earth for there is but one your father which is in heauen 10. âBel not called doctours for one is your doctour euen Christ. 11. But he that is greatest amongst you let him be your seruaunt 12. For who soeuer wil exalt himselfe shal be brought low and who soeuer will humble himselfe shal be exalted 38. Moreouer he sayd vnto them in his doctrine Beware of the Scribes which loue to goe in long robes and loue salutations in the markets 39. And the chief seates in the synagogues and the first roumes at feastes 45. Then answeared one of the expounders of the lawe and sayd vnto him maister Thus saying thou putst vs to rebuke also 46. And he sayd woe be to you also yee interpreaters of the lawe for ye lade menne with burdens grievous to be borne and yee youre selues touche not the burdens with one of your fingers A little before 43. VVoe be to you Pharisies for yee loue the vppermost seates in the Synagogues and greetings in the markets Luke 20. 45. Then in the audience of all the people hee sayde to his disciples 46 Beware of the Scribes which desire to go in long robes loue salutationâ in the markettes and the highest seates in the Synagogues and the chiefe roumes at feastes 1. Iesus spake to the multitude This was a very profitable admonition that amongst so many dissentions and grudging contentions amongest the troubled and confused estate of things in the desolation of a right lawfull gouernment yet the authority of the woord of God shoulde remaine safe For to this ende bent the purpose of Christe least the people being offended with the sinnes of the Scribes shoulde cast of all regarde and reuerence of the law For we know how readily mennes mindes are bent to loath and despise the same Especially where the life of the pastours is dissolute all men commonly fall to wantonnesse after theyr example as if they had a graunt to doe it freely The same also nay somewhat woorse falleth out in dissentions for the greater part shaking off the yoake powre foorth their lustes and breake forth into extreme contempt Furthermore at that time the Scribes were euen enflamed wyth couetousnesse they swelled with ambition their extortioÌs were knowne their fearful cruelty and corruption of their liues were so great that they seemed to haue conspired the ouerthrowe of the lawe Moreouer they had peruerted the right and naturall sense of the lawe with their corrupt commentaries so that Christe was compelled sharply to contende wyth them because they were caried with a wonderfull madnesse to quenche the light of the truthe Therefore because it was to be feared least that many shoulde growe into contempt of all godlinesse partly by reason of such corruptions partly because of tumultuous contentions Christ meeteth with them in good time and sayth that it should be wickedly done if for the corruptions of men true religion should be beaten downe and the law should be any thing the lesse regarded Sith that the Scribes were moste obstinate ennemies againste the truthe because they oppressed the Church with their tyranny Christ was compelled to discouer their corruptions For except that good and simple men had bene drawen out of their bondage the gate had beene shutte vppe against the Gospel There was also another reason because the people thoughte that lawfull for them which they sawe theyr rulers do they made a law vnto themselues of their corrupt liues But least any man should wrest those things which he shuld speake into a diuers sense he vseth this speach before what maner of men soeuer the doctours be yet it is not meete that the woorde of God should receiue any blotte or blemishe because of their filthy liues or that they should take the liberty to sinne of their wicked examples And this wisedome must be diligently noted For many while they take holde of one thing that they might bring the vngodly and the wicked into hatred and infamie doe with an vnaduised zeale mixe and confounde all things togither For all discipline is despised shame is troden downe to be shorte there remaineth no regard of honestie yea many become impudent and doe of purpose spread abroade the sinnes of the Priestes that they might haue the better cloake for their sinne But Christ doeth inuây so against the Scribes that first he deliuereth the law of God from contempt Therefore wee must learne to vse the same wisedome if we desire that our reprehensions should do any good yet againe it is good to note that Christ was not afraid of offending any man whereby he shoulde be kept from discouering those vngodly Doctours as they had deserued He onely helde this moderation least the woord of God shoulde grow into contempt through the wickednesse of men Further to let vs vnderstand that he spake of the sinnes and not to procure hatred to the personnes of men but least that infection should spread further Marke sayeth expresly that he spake in his doctrine By which words he declareth that he wold haue the hearers profit by these admonitioÌs that they might take hede to themselues And though Luke semeth to restrain this to the disciples yet it is probable that he directeth this speach generally to the whole multitude The which doeth also more euidently appeare by Mathewe and the matter it selfe required that Christ shoulde haue respecte to all men in generall 2. They sitte in Moses seat It is not without consideration that I haue set that heere whiche Luke rehearseth in another place For besides that it is the same doctrine I doubt not but that Luke after he hadde said that the Lorde had seuerely and hardly reproued the Scribes he added also other reprehensions which Mathewe deferde to a proper place For nowe we haue seene how the Euangelists haue placed diuers sayings of Christ togither as occasion required But because that Mathewe wryteth more at large I will rather interpreat that which he wryteth The Lorde in sum exhorteth the faithfull sith the Scribes liued moste wickedly not to leade their life after their corrupt maners but rather to frame it accordinge to the rule of the lawe which they heare out of the mouthes of the Scribes For it was necessary as I touched euen nowe that he should reprehende many corruptions in them least they shoulde infecte the whole people Therefore least their wickednesse should robbe away the force from the doctrine whereof they were ministers and preachers hee commaundeth the faithfull to attend to their wordes but not to their deedes As if that he should haue sayd there is no cause why the euill examples of the pastours should hinder the children of God from liuinge well Vnder the name of the Scribes are the Doctours or the
be apt ready for the flight In like maner Pray you that your flighte be not in the winter or on the sabboth daye least that either religion or the hardnesse of the iourney and the shortnesse of the dayes shoulde hinder and lette them from fleeing speedily Therefore Christes purpose was first to stirre vppe hys disciples and to waken them that they shoulde no more haue that imagination of a blessed estate and delite of an earthly kingdome then hee encourageth them least they should fall away at these generall plagues This was a sharpe warning yet was it necessary in respect of their blockishnesse and the huge greatnesse of the euils 21. For then shall be greate affliction Luke also sayeth that it shall be a day of reuengement and of wrath against that people that what soeuer thinges are wrytten might be fulfilled For when as the couenaÌt of God was then broken through the obstinate malice of the people it was mete that by a wonderfull chaunge the earth it selfe and the aire shoulde bee shaken And a more deadly plague coulde not haue lighted vppon the Iewes then that the light of the heauenly doctrine beinge extinguished amongst them they were cast away from god But as necessity required in so great hardnesse of hear they are enforced to feele the plague of their casting off by hard and sharpe whips But this was the cause of so horrible vengeance that the desperate wickednesse of that nation was now come to the ful measure For the medicine which was laid to their diseases was not only proudly disdained but they also reiected the same most reprochefully yea as madde men or people distraught they raged cruelly against the Phisition himselfe But sith the Lord reuenged so seuerely vpon them that obstinate contempt of the gospell togither wyth their raging madnesse let their plague be alwayes before our eyes and let vs learne thereby that there is nothing more intollerable to GOD then the disdainful contempt of his grace And though the same reward remaineth for the like contemners of the Gospel yet God woulde haue a more notable example remain of the Iewes then of any others that the glory of the comming of Christ might be the more renoumed amongst the posterities For the hainousnesse of the offence cannot be expressed by any wordes that they should put to death the sonne of God the authour of life which was giuen vnto them from heauen So when they had committed that most abhominable sacriledge they ceased not by diuers and sundry other crimes to pull vppon themselues all the causes of their vtter destruction Therefore Christ sayeth that the lyke affliction shall not be in the world after that for as that one reiection of Christe accompanyed with so many circumstances of wicked rebellion and vnthankefulnesse was more to be detested then all the sinnes of all ages so also it was meete that it shoulde be more sharpely reuenged then all the rest 22. And except those dayes shoulde be shortned He amplifieth the greatnesse of those calamities and yet hee addeth a comfort wyth it Namely that the name of the Iewes might be extinguished if the Lorde had not regarde of his electe and holpe not somewhat for their sake And thys place agreeth with that of Isaiah 1. 9. Except the Lorde had reserued to vs a small remnant we should haue bene as Sodome and like vnto Gomorrha for that vengeance of God which befell at the captiuity of Babylon shoulde be fulfilled againe at the comming of Christe as Paule witnesseth in the ninthe chapter to the Romanes the nine and twenty verse yea the more iniquitie hadde then spread it selfe the greater reuenge shoulde then light vppon them Therefore Christe sayeth except God putte an ende to those euilles the Iewes shall vtterly pearish so that not one of them shall remaine but God maketh account of his gratious couenaunt so that hee will spare his electe according to that other saying of Isaiah 10. 22. If my people Israel bee as the sande of the sea the remnant of them shall only be saued And this is a notable testimony of the iudgement of God when hee so afflicteth the visible Churche that it may seeme to be vtterly destroyed and yet that he might reserue some seede he doeth wonderfully deliuer his electe thoughe they be but sewe in number from destruction that they might beyonde all hope escape the gulfe of death So are the hypocrites terrified that they shoulde not vnder the title and fourme of the Church nourish a vaine hope and imagine that they should goe vnpunished Because the Lorde when hee deliuereth them to destruction will finde a meanes to preserue and deliuer his Churche and it bringeth great comfort to the godly that God will neuer so lette louse the bridle of hys wrath but that he will prouide for their saluation So in punishing of the Iewes hys wrath burnt in most horrible maner and yet beyonde the hope of menne he so gouerned himselfe least any of hys electe should pearish And this was in deede a woonderfull myracle that when saluation shoulde come of the Iewes God of a fewe droppes of a fountaine dried vppe made floudes to water the whole worlde For as they hadde procured the hatred of all the Gentiles against them it wanted but little but that in one day there should haue beene a signe giuen to slaye them euerye where And it is not to be doubted but that when many desired so to haue murthered them Titus was restrained by God from arming by his allowance his souldiours and others greedie enough to execute such a purpose Therefore that Romane Emperour stayed then that last destruction of that whole nation and this shortning was for the preseruation of some seede This must yet bee noted that he restrained the violence of his wrath for the electe sake For why would he haue so fewe remaine of so great a multitude and what cause hadde he to preferre these aboue the rest Namely for that his grace rested vppon that people which he hadde adopted and least his couenant should be made of none effecte some were chosen and appoynted by his eternall counsell to saluation Therefore Paule Romanes 11. 5. assigneth his election of grace for the cause why of so greate a people there was onely a remnant saued Then lette the merites of menne giue place when we are called to the meere good will and pleasure of God that the difference betweene these and them shoulde not bee in anye other poynte but that it is meete they should be saued which are chosen And Marke that he might sette forth the matter more plainly and expresly addeth one woorde more speaking thus For the electe sake which hee hathe chosen hee will shorten those dayes The participle myghte haue sufficed but that hee woulde expresly declare that God was not mooued by any other causes why hee shoulde rather fauour these then those but because he pleased to chuse and to establish in them whome
might thereby yeelde the praise of all good thingâ which they had receiued to God VVherefore it is not to be doubted but that Christ describing the saluation of the godly beginneth at the free loue of GOD whereby they which by the direction of Gods spirite do aspire to righteousnesse in this life are predestinated to life Heereunto also appertaineth that which he sayeth a little after that the kingdome was prepared for them from the beginning of the world into the possession whereof they shall be sent at the last day And though it may easily be obiected that the rewarde was layde vppe before for their merites which shoulde come after yet if any man will way the woordes without contention he will graunt that it is a secreat commendation of the grace of God For Christ also doeth not simply call the faithfull to possesse the kingdome as if they haue gotten the same by their merites but expresly sayeth that it shoulde be giuen as to heires Yet there is an other end to be noted whereunto the Lord had regarde for though the life of the godly is nothinge else but a miserable and grieuous banishmeÌt so that the earth can scarcely bear them though they trauaile vnder a harde want vnder reproaches and other troubles that they may with a stronge and valiant minde ouercome these lettes the Lord declareth that there is a kingdome prepared for them in an other place And it is a notable exhortation to patience when menne are certainly perswaded that they beare not in vaine Therefore least the pride of the wicked wherin they doe glory now should make our minds to fainte and least our owne miseries shoulde weaken our hope lette vs alwayes remember that enheritance which remaineth for vs in heauen for it dependeth not of any doubtfull case but it was prepared for vs of God before we were borne yea I say for euery one of the electe because that Christ doeth heere call them the blessed of the father But there is no absurdity in this that it is onely sayd heere that the kingdome was prepared from the beginning of the world and in an other place Before the creation of the heauen and the earth For Christ doth not here set downe the poynt of time when the inheritaunce of eternall life was prepared for the children of God but only calleth vs to the coÌsideration of the fatherly care of God wherein he embraced vs before we were borne and hee doeth thereby confirme the assurance of our hope so that the troublesome stormes of the world cannot ouerthrow our life I was an hungered If the disputation heere had beene of the cause of our saluation the Papists had not gathered amisse that we shoulde merite eternall life by good woorkes but when as Christ had no other purpose but to exhort his disciples to endeuour to liue well and righteously it is yll gathered by his woordes what the merites of workes shoulde auaile They rest vppon the woorde causall which is but a weake stay for wee knowe that it doeth not alwayes note the cause but rather the consequence when as eternall life is promised to the righteous But there is a plainer answeare For we deny not but that there is a rewarde promised to good woorkes but it is of fauour because it dependeth of the adoption Paule in the 2. Tim. 4. 8. reioyceth that there was a crowne of righteousnesse laied vppe for him But whereof gathered hee thys comforte but of this that he was a member of Iesus Christ who is the onely heire of the heauenly kingdome Hee sayeth that the iust iudge will giue hym that crowne but howe should he come by that rewarde but because hee was adopted of free grace and endowed with that righteousnes wherwhereof we all are voide Therefore these two things must be considered that the faithfull are called to the possession of the kingdome of heauen in respecte of good woorkes not because they should deserue it by the righteousnesse of workes or because that they shoulde be the authours of the getting of it for themselues but because that God doeth iustifie them whome he hath first chosen Furthermore though that by the direction of the spirit they shuld aspire to the loue of righteousnesse yet because they doe neuer satisfie the lawe of God there is no reward due to them but that is called a rewarde whiche is giuen freely But Christe doeth not recken vppe all the partes of a godly and a holy life but doeth only note for example sake some poyntes of charitye whereby we declare that we doe worship God For though the woorshippe of God excelleth the loue of menne and therefore faith and inuocation is more to be desired then almes yet Christe doeth not without cause sette downe the testimonies of true rightâousnesse which are more apparant to be seene If any man despising God should only deale wel with men such mercy shuld nothing auaile for the appeasing of God because that in the meane season he is defrauded of his owne right Christe therefore doeth not say that the summe of righteousnesse consisteth in almes but by signes which may be moste easily seene he declareth what it is to liue godly and rightuously so that truely the faithfull doe not only professe with the mouth but by diligent exercises they doe shewe that they doe worship God VVherfore those fantasticall men do very preposterously vnder pretence of this place withdrawe themselues both from the hearing of the word and also from receiuing the holy supper for vnder the same coloure they might also cast away faith and bearing of the crosse and prayers chastitie But Christ meant nothing lesse then to restrain to a part of the seconde table the rule of holy life which is contained in the two tables of the law The Monkes also and such like rascalles haue sottishly sette downe to themselues sixe woorkes of mercy because that Christ maketh mention of no mo As if that children might not plainly see that by the figure Synecdoche al the workes of charity are here coÌmended For to comfort the sorrowfull to helpe them that be vniustly oppressed to aid the simple with counsel to pull the poore wretches out of the iawes of the wolues is a woorke of mercy as much worthy to be praised as to cloath the naked or to feede the hungry But may a man thinke that Christe commending charity vnto vs woulde exclude those dueties which appertaine to the worship of God yet he telleth his disciples that this shal be a lawful trial of a holy life if they exercise theÌselues in charity according to that saying of the Prophet I will haue mercy not sacrifice Hose 6. 6. Namely because that the hypocrites being couetous cruel deceitfull snatching to them by violence proud do yet vnder a vaine pompe of ceremonies dissemble a kinde of holines VVherby we do also gather if we desire to haue our life approoued before the chiefe iudge we must not wander in our
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 preteÌce to abolish the whol âacrament 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 coÌmon 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 ãâã 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
scripture so oft saieth was appointed to watch for our preseruation Heb. 1. 14. And so wee doe depriue our selues of their helpe VVhosoeuer are throwne headlong by their owne vnquietnes too much doubtfulnes that they doe put their hands to remedy their euils by meanes forbidden it is euident that they do renounce the prouidence of God 54. How then should the scriptures be fulfilled Christ by this saying declareth that he will not attempt to auoyde death to the which hee knewe that the father called him Hee had no neede of the Scriptures to learne out of theÌ that it was appointed of God for him theÌ to die but because that mortall men do not vnderstand what God hath determined wyth himself vntil he shal reueale it by his word Christ hauing respecte to his disciples hath good cause to alleage that testimony which God had giuen of his will VVe know what euill soeuer doth befall vs to be sent of God but because we are doubtfull of the successe in seeking the remedies which hee alloweth we doe not arise against his power but where his will is found then to rest But though Christ here doth onely teach that he should paciently suffer death because that the scriptures do testifie that so it should be yet the vse of this doctrine reacheth further namely that the scripture is a fitte bridle for the taming of the stubbornnesse of the flesh For to this ende doth God shewe vnto vs what his pleasure is that he might keepe vs in obedience to his will Therefore Paule attributeth these properties to the scripture that it may instruct vs to patieÌce and help vs in aduersity so much as there shal be neede of comfort Christ after Luke doth reproue his disciples in few wordes Suffer henceforth but yet he doth sharply inuey against their boldnes because they enterprised to enter into a damnable offence thogh withal he putteth them in hope of forgiuenes if their wicked heate being coaled they shall proceede no further LV. 51. And he touched his eare Peter by his fonde zeale had brought a great infamy vpon his master his doctrine And it is not to be doubted but that Satan by his subtilty attempted to burden the Gospel with this reproach for euer as if that Christe had kept cutters and tumultous companions to make innouations I doe therefore thinke this to be the cause why Christ healed this wound which hee had giuen But the enemies were horribly and wonderfully astonied that were nothing moued at the sight of so great a miracle Yet it is lesse meruaile that they saw not the power of Christ shewed in the person of another when as they being throwne prostrate by his word yet ceassed not their rage This is the spirit of giddines wherwith Sathan bewitcheth the reprobate when as they are blinded by the Lorde In that seruaunt especiallye who was healed there appeareth a notable example of vnthankefulnes For that he was neither ouercome by the diuine power of Christe that he might repent him of his hardnesse nor wonne by the benefit of an enemie to become a disciple For the Moonkes doe fondlye imagine that he was healed also in minde least the works of Christ should haue beene vnperfect as if that the goodnes of god were not dayly shewed euen vppon the vnworthy MAT. 55. As it were against a theefe Christ in these wordes expostulateth with his enemies which to execute their enuy vppon him came furnished with great troupes For this is the meaning what neede was it to haue such furniture of weapons against me as if some thefe were to be taken For I alwayes liued amongst you vnarmed and peaceably wheÌ I taught in the temple I might haue beene taken easilye without anye force of soldiours But though hee complayneth of their malice because they doe violentlye runne vppon him as vppon a seditious man yet againe he pricketh their euill conscience because that with their captayne the traitour they came vppon him but fearfully and with many signes of their distrust 56. But al this was done The other two doe reporte this somewhat otherwise For that which Matthew reporteth in his owne person Marke seemeth to attribute to Christ. Luke also vseth diuerse wordes that this should be their houre their power of darknes Yet the counsel of the holy ghost is certeine whatsoeuer the wicked imagined nothinge at all was doone without the allowaunce and prouidence of God For as it was said beefore God hath spoken nothing by his Prophetes but that which he had with himselfe determined Here therefore wee are taught first though Sathan triumph in his vnbrideled lust with al the wicked yet the hande of God shall alwayes gouerne so that he will drawe them against their willes whether he wil. Secondly wee are taught though the wicked doe fulfill that which is foretold in the Scriptures yet because that God doth not vse them as lawful ministers but directeth them by his secret power whether they would not they shall not be excusable and when God shal iustly vse their malice the faulte shall rest vpon themselues In the meane season let vs note that Christ spake this that he might take away the offence which otherwise had not a litle troubled the weake when they should see him vexed so reproachfully And his purpose was not onely to prouide for his disciples but also to beate down the pride of his enemies least they should triumph as if they hadde gotten the victory Therefore he saith in Luke that it is their time wherby he declareth that the Lord alloweth theÌ this liberty for a short time And the power of darknes is taken for the deuil which word again auailed not a litle for the ouerthrowing of their glory For howsoeuer they shal lift vp themselues yet Christe teacheth that they are but the deuilles slaues Further when all thinges are confusedly mixed togeather and the deuil by scattering abroad his darknes doth seeme to ouerthrow the whol order of the world let vs knowe that the proudience of GOD dooth shine aboue in heauen so that at the length he wyl set in order those things which are now disordered and therefore lette vs learne to lyft vp the eyes of fayth to that brightnes In that all the Disciples are sayde to flye heere agayne maye bee gathered howe much readyer they were rashly to fight then to follow the maister MAR. 51. A certeine young man VVhereof it shoulde come to passe that some should dreame that this young man should be Iohn I knowe not neyther is it greatly to be regarded this dooth rather appertaine to the matter to consider to what end Marke should reporte this hystory And I doe thinke that hee did it to this ende that wee mighte knowe that the wicked went forward tumultuously without shame and modesty as the common vse is in such lewd attemptes so that the youngmen tooke this man to them a straunger and suspected of no crime so that he coulde scarse escape
their handes naked For it is probable that the youngman of whom mention is made being a fauourer of Christe hearing of a tumult in the night without his clothes only couered with lynen came forth either that he might discouer their conspiracies or at the least shew some duety of piety That certeinly which I touched eueÌ now is to be seene that the wicked went forwarde with extreame violence when as they spared not the poore youngman who at that noise came halfe naked out of his bed Matth. 26. Marke 14. Luke 22. 57. And they tooke Iesus lead him to Caiaphas the highe priest where the Scribes and the Elders were assembled 58. And Peter followed him a farre off vnto the high priestes hall and went in and sate with the seruants to see the ende 56. Now the high priests and the elders and al the whol councell sought false witnesse against Iesus to put him to death 60. But they found none and thogh many false witnesses came yet founde they none but at the last came two false witnesses 61. And said this man saide I can destroy the temple of god and build it in three daies 53. So they lead Iesus awaye to the high priest to him came al the high priestes and the Elders and the Scribes 54. And Peter followed him a farre off euen into the hall of the high priest and sate with the seruants and warmed himself at the fire 55. And the hie priests and all the council sought for witnesse against Iesus to put him to death but found none 56. For many bare false witnesse against him but their witnesse agreed not together 57. Then there arose certein and bare false witnesse against him saiing 58. VVee heard him saye I wil destroy this temple made with handes and within three dayes I wil builde another made without handes 59. But their witnesse yet agreed not togeather 54. Then took they him and led him and broughte him to the highe priestes house and Peter followed a farre off Luke holdeth an other maner of course in setting downe this history then Mat. and Mar. doe But the diuersitie which is betweene them wee will endeuour to reconcile in place conuenient In the meane season it is good brieflye to touch those thinges which are worthy to be noted in Matthew and Markes wordes First that the offence of the crosse maye be taken away the profitte must bee considered which the humbling of Christ hath gotten for vs for so it shall come to passe that the goodnes of God which is incomparable and the efficacy of his grace shall abolish by his brightnes whatsoeuer deformity and reproachfulnes there shal be in it it was a vile thing according to the flesh that the son of God shuld be taken bound and kept captiue but when wee consider that wee by his bandes are set free from the tyranny of the deuil and from the guilnesse which held vs bound beefore God the offence is not onelye taken awaye whereat our faith mighte stumble but in steede thereof succeedeth the wonderfull great grace of GOD whoe esteemed so much of our deliueraunce that hee deliuered his only begotten sonne to the wicked to be bound This also is a notable pledge of the singuler loue of Christ towardes vs in that he spared not himselfe but willingly tooke the bandes vpon his owne flesh that hee might deliuer our soules from bandes which are much worse 57. They lead him to Caiaphas Though the greater iurisdiction as they call it was taken away from the Iewes yet there remained some remnauntes of that iudgment which the law gaue to the hie Priest Deu. 17 8. so some small correction was left when the mere empire was taken away For this cause Christ was carried to the hye Priest to be examined not that the last sentence of iudgement shoulde bee giuen against him at that iudgment seate but that he being condemned in their iudgemente the Priestes might then carry him before the gouernour Caiaphas the Priest was otherwise called Iosephus who as Iosephus the hystoriographer saieth in his 18. booke had the hie priesthood giuen him by Valerius Gratus the president of Iudea when Simon the sonne of Camithus was remoued from that honour But his surname is onely set downe by the Euangelistes because it may be the same was then more commonly knowne and more renoumed Matthew saieth that the Priests came togeather to Caiaphas house not that they were gathered together nowe before christ was brought thither at midnight but because the place was appointed that the message being heard they might with speede hasten thither very early in the morning though we saw euen now that some of the Priestes were abroad with the souldiers in the night at the taking of Christ. But other where we haue often seene that the Euangelistes are not so curious as to obserue the order of the time Certeinely in this present place they had no other purpose then to shewe that the sonne of God was oppressed by a wicked faction of a whole councel And here is a horrible and feareful sight set before our eies For there was not at that time in any other place either a temple of God or a lawful worship or a face of a Church then at Hierusalem the hie Prieste was figure of the onely mediatour between God and men they which were present with him in the council represented the whol Church of God yet they al coÌspire together to extinguish the only hope of saluation But because that Dauid had prophesied of the same as it is set downe in the Psa. 118. 22. That the stone reiected by the builders yet neuerthelesse should become the head of the corner also it was spoken of before by Iesaiah châ 8. 14 that the God of hostes shoulde be a stone of offence to al the people of Israel wherat they shuld stumble it was wel foreseene by the Lord least that such impiety of men should trouble the soules of the faythfull 59. They sought for false witnesse The Euangelistes these woordes doe note that the priests did mind nothing lesse then to inquire out the cause that the matter beeing well tried they might discerne what was righte For this was their determination before to destroy Christ now they do onely seeke the reason of destroying him But it cannot bee that there should be any place lefte for equity where as the cause was not knowne before And in that they gaue not ouer when they found not that which they hoped for their blind obstinacye is the better discerned Therefore in that blindnes of their rage the innocency of the sonne of God appeared yet euidently so that the deuils themselues might know that an innocent wente to death Further it is to be noted that they are called false witnesses not which do vtter a lie coined of nothing but they which doe quarrellingly peruert wordes well spoken and doe wreste them to make them to be a crime and such an example
should haue sayd how weake soeuer the ministers of the Gospel be and haue want of all thinges he will be their chiefe captaine that they may become conquerours ouer all the assaults of the world As plaine experience teacheth at this day that Christ in a secreat maner doeth woorke woonderfully so that the Gospell preuaileth against innumerable lets So much the lesse is the wickednesse of the Popishe cleargye to be borne with while they doe lay this coulour vppon their sacrilegious tyrannye They doe say that the Church cannot erre which is gouerned by Christ. As if that Christ no otherwise then as some common souldiour woulde let out his labour to hire to other captaines and not rather retaining the authority wholely to himselfe testifieth that he will be a defender of his doctrine so as his ministers in him may hope to be conquerours of the whole world Mathew Marke 16. Luke 24. Â 19. So after the Lord had spoken vnto them hee was receiued into heauen and sate at the right hande of God 20. And they went foorth and preached euery where And the Lorde wroughte with them and confirmed the woorde with signes that followed Amen 50. Afterward he led them foorth into Bethania and lifte vppe his handes and blessed them 51. And it came to passe that as he blessed them he departed from them was caried vp into heauen 52. And they worshipped him and returned to Ierusalem with great ioye 53. And were continually in the temple praisinge and landing God Amen 19. So after the Lorde Because that Mathewe had royally extolled the kingdome of Christ aboue all the worlde he speaketh no woord of his ascension into heauen Marke also maketh no mention of the place and of the maner both the which are expressed by Luke For he sayeth that the disciples were led out into Bethania that from the mount of Oliues from whence the Lord had come to beare the ignominie of the crosse he might ascend into his celestiall throne And as he would not be seene generally of all menne when he was restored to life so he admitted not al to be witnesses of his resurrection into heauen because that he would that this mysterie of the faith shoulde rather be knowen by the preaching of the Gospell then to be seene with eyes It followeth in Luke that Christe lifting vp his handes on hie blessed the Apostles VVhereby he teacheth that the office of blessing which vnder the lawe had beene committed to the Priests doeth truely and properly belong to him VVhen men do mutually blesse themselues that is nothing else then to pray for their good But the reason is farre otherwise with God who not onely fauoureth the requests but with his only becke performeth what soeuer is to be wished for vs. But sith that he is the only authour of all blessing yet that his grace might be the more familiar his will was that the Priests in the beginning shuld as mediators blesse in his name So Melchisedec Gen. 14. 19. blessed Abraham and in Numerie 6. 23. there is set downe a perpetuall law for this matter To the same also appertaineth that which is red in the Psalme 118. 26. VVe doe blesse you out of the house of the Lord. Furthermore in the 7. chapter to the Hebrewes the 7. verse the Apostle sayeth that it is a signe of excellency to blesse others For the lesse sayth he is blessed of the greater Now when Christ the true Melchisedec and the eternall Priest came into the light it was meete that in him shoulde be fulfilled that whiche was shadowed by the legall figures as Paule also teacheth Ephes. 1. 3. that we are blessed by God the father in him that we might become rich in all heauenly good things Therefore he once blessed the Apostles openly and with a solemnerite to the ende the faithfull might cary themselues the next way to him if they desire to be partakers of the grace of God In the lifting vp of handes there is an olde ceremonie described which we knowe the Priests vsed in times past 52. And they woorshipped him By the woorde woorshipping Luke doeth first declare that the Apostles were put out of doubt because that the maiestie of Christ appeared then on euery side so that nowe there coulde be no doubt of his resurrection Furthermore for the same cause they began to woorship him with greater reuerence then when they enioyed his company vpon the earth For the worship wherof he speaketh now it not onely as to a master or to a Prophet neither as to one only halfe knowen to be the Messias but it was yeelded as to the king of glorye and iudge of the world But because that Luke was purposed to extend his hystorie longer he only sayeth briefly what the Apostles should doe for ten dayes But the summe is that throughe the feruencie of ioye they brake out openly into the praises of God and were daily in the temple Not that they passed the nights and the daies there but because they frequented all the assemblies and were present at the appoynted and solemne houres to yeelde thankes vnto God Also this diligence is opposed to the feare which kept them before shut vp hidden in the house MARKE 19. And sate at the right hande of God I haue in other places declared what this speache shoulde meane that is Christe is lifted vppe on hye that he may be aboue Aungels and all creatures that the Father might gouerne the worlde by his hande that to be shorte euery knee might bowe before him Therefore it is as muche as if hee shoulde be called Gods vicare who supplieth his personne VVherefore it is not conuenient that some certaine place should be imagined when as the right hand doeth Metaphorically signifie the second power from God And Marke added this purposely that wee mighte knowe that Christe was not receiued into the heauens that hee might enioy a blessed rest farre from vs but that he might gouerne the world for the saluation of all the godly 20. And they went forth Marke doth briefly touch here those things which Luke doth prosecute hystorically in the 2. boke that the voyce of a smal a base company of men thundred forth euen to the vttermost ends of the world For the more incredible the matter was the more certainly appeared y e myracle of the heauenly power Al men thought that Christ by the death of the crosse was either vtterly ouerthrown or so ouerwhelmed that ther shuld be no mention of him at any time but reprochful detestable The apostles whom he had chosen to be his witnesses filthily forsaking him had hidden theÌselues in the dark the ignorance rudenes of them was so great and also the contempt so great that they durst scarce speake abrode VVas there any hope of men vnlearned and of no accouÌt yea of runnagates that by the souÌd of their mouth they shuld bring so many dispersed vnder the Empire of a man crucified
There is therfore great weight in these words that they went forth preached euery where which euen now for feare durst not speake in their secreat corner For so vnloked for a conuersion in a moment could not be done by man And therfore Marke addeth The Lord wrought with them signifying that this was the very worke of god Yet this phrase of speach doth not make a partition betwene their worke or labor and the grace of God as if that they of themselues could doe any thing but he meaneth simply y t they were holpe of God because that according to the flesh they shuld haue atteÌpted that in vaine which is yet wrought by them I graunt that the ministers of the word are called fellow helpers of God 1. Cor. 3. 9. in as much as he vseth their ministery but it is to be noted that ther is no power in them but that which he giueth them Further they do preuail nothing by planting by watering except the secreat working of the spirit do cause it to encrease Confirmed the word Marke here in my iudgement doth note a part of that which he had generally set down immediatly before For the Lord wrought with theÌ by other meanes least the preaching of his gospel shuld be in vain but this was a notable testimony of his help that he coÌfirmed the same by myracles And this place teacheth to what ende myracles muste be referred that it is not lawfull to draw them after peruerse corruptions for that they doe serue the Gospell VVhereof it followeth that the holy order of God is inuerted if they be drawne away from the word of God whereof they are appurtenances to the adorning of vngodly doctrines or are drawn to colour out corrupt worshippings LAVS DEO THE holy Gospel of Iesus Christ according to Iohn with the Commentary of M. Iohn Caluine Faithfully translated out of Latine into english by Christopher Fetherstone student in Diuinitie TO THE RIGHT HONORABLE THE LORD ROBERT DVDLEY EARLE OF LEYCESTER BARON OF DENBIGH Maister of the Horse to the Queenes Maiestie Knight of the noble order of the Garter one of the Queenes Maiesties most honorable priuie Counsel Chanselour of the most famous Vniuersitie of Oxford Christopher Fetherstone wisheth encrease of spirituall giftes long life happy dayes and encrease of honour IT IS AN OLDE SAYing Right honourable and no lesse true then olde that faleable wines neede no iuic bush which prouerb importeth thus much that thinges which are of theÌ selues good and commendable haue not anye at least no great neede of commendation If therefore I shouldee with fine filed phrases with gaye geason woordes with straunge examples and notable hystories compound some long prologue and tedious Preface in commendation of this most excellent work and Commentarie of that famous member and faithfull Doctour of Gods Church Maister Iohn Caluine I might cause your Honour to suspect the fondnesse thereof I my selfe should seeme to doubte of the goodnesse thereof and finally minister occasion to many to condemne me of folly Omitting therefore that which is needlesse I discend vnto that which is needefull to wit to excuse my selfe of arrogancie wherof some may accuse me in that I dare presume to dedicate vnto yonr honour this my translation vnto whom I am altogether vnknowen The loade stone as men say writers do testifie and experience doth teach hath in it selfe such power force and vertue that it draweth iron vnto it though it be farre distant right so vertue doth drawe men vnto it and the reporte thereof causeth men to loue those whom they haue not seene to reuerence those of whoÌ they haue only heard Which thing sithence it is so there is no cause why I shoulde either bee accused of arrogancie or condemned of impudencie for approching so boldly vnto your honour and for suffering this my translation to appear in your name For your friendes confesse and your foes cannot iustly denie that God hath placed in your noble brest greate aboundance of most heroicall vertues I omit to speake of that rare report of your vnfeigned religion which refoundeth euery where and redoundeth to your prayse I should be tedious if I should set downe particulerly the most vndoubted testimonies of your faithfulnesse toward your dread Soueraigne I shoulde seeme to flatter if I should extoll that godly magnanimitie wherewith the Lord hath endued you to maintaine his truth to defend the Realm to sub due those proud aspiring papists That great and earnest care which your honour hath alwaies had and euen now hath to support the poore ministers of the word and gospell of Iesus Christ in Gods cause in good causes hath in it selfe sufficient force to enforce not only mee but all thankfull heartes by word and writing to bewray all thankfulnesse dutifulnesse towards your good honor As this so that singuler liberalitie vsed at all times by your Lordship towards my friends hath caused me in dedicating of this booke to your honour to testifie some part of my thankfull minde in their behalfe And heere I am to craue pardon of you whiche I hope I shall easily obtaine for that I haue not behaued my selfe finely as I might though faithfully as I ought in this my worke And thus fearing prolixitie I conclude praying vnto the Lorde God of heauen and earth that King of Kinges and Lorde of Lordes that he will graunt vnto your honour and to the rest whom he hath placed in the like degree of dignitie his holy spirite that spirite of wisdome and vnderstanding that you may thereby be so directed that all your thoughts woordes and workes may tend to the setting foorth of Gods glory the maintenance of true religion the preseruation of the Realme So shall England haue wealth be voide of woe enioy solace be free from sorrow possesse plentie not tast of pouertie inherite pleasure and not see paine Whiche God graunt Your Honours most humble and obedient Christopher Fetherstone To the Reader BEing instantly requested Gentle Reader by my godlie zealous friendes to enterprice the translating of this most learned Commentarie of M. Iohn Caluine and being persuaded thereunto by manie godlie reasons whereof Gods glory the profite of his Church should bee the chiefe I coulde not nor woulde not refuse to take that charge vpon mee vnlesse I should haue forgotten my dutie towardes God his Churche and my friendes and now for asmuch Gentle Reader as the principall recompence of my paines shall bee that profite whiche thou shalt reape by the reading of this my translation I beseech thee refuse not to take some paines in reading the same I haue not stuft it full of strange wordes deriued of the Latin which might no lesse molest thee then if they continued Latin as they were I haue not racked the phrases to make them runne smoothly to please ãâ¦ã and so digressed from the truth and meaning of the authour but so much as possible I could I haue translated
hauing deuided the partes amongst them hee might make one perfect body Nowe it is our dutie so to linke and knit together the foure that wee suffer our selues to bee taught as it were with one mouth of them all together VVhereas they haue placed Iohn the fourth in order in this they had respect to the time wherein hee writ but the contrary order is more profitable in reading that beeing afterwarde aboute to reade in Matthewe that Christe was giuen vs of the father we may first learne out of Iohn to what end he was reuealed ¶ The holy Gospel of Iesus Christe according to Iohn 1_IN the beginning was the word and the word was with God and that woorde was God 2. The same was in the beginning with God 3. All thinges were made by it and without it was made nothing which was made 4. In it was life and the life was the light of men 5. And the light shineth in the darknesse and the darkenesse comprehended it not The Commentarie of John Caluine 1 IN the beginning was the worde In this exordium hee sheweth the eternal Diuinitie of Christe to the ende wee may knowe that hee was eternall God who was made manifest in the fleshe Furthermore this is the drifte thereof that it was requisite that mankinde shoulde bee restored by the sonne of GOD seeing that by his power all things were created sithence it is hee alone who doth breath life and strength into all creatures that they may remaine in their state and especially seeing hee hath shewed in man a most manifest token as well of his power as of his grace so that euen after the fall of Adam hee ceased not to bee liberall and bountifull towarde his posteritie And this doctrine is very needefull to bee knowen for seeing that wee muste not seeke for health and life without God howe shoulde our faith leane and rest vpon Christe vnlesse wee were fully persuaded of that whiche Christe teacheth in this place Therefore the Euangeliste teacheth in these woordes that wee doe not depart from the only and eternall GOD when as wee beleeue in Christe Secondly that through his benefite life is nowe restored to the dead who hauing his nature as yet perfect was the fountaine and cause of life It seemeth to mee that this was the only reason that moued him to call the son of god the word because hee is first of all the eternall wisdome and will of God secondly the expresse image of his counsell For as the speech is called the marke or printe of the minde in men so is this also not vnfitly applyed vnto God to say that he maketh himselfe knowen vnto vs by his worde The other significations of this worde Logos are not so fit for this purpose Logos doth signifie amongest the Grecians both a definition a reason and an account but I will not subtilly play the Philosopher aboue the capacitie of my faith And we see that the spirite of God is so farre from allowing suche subtiltie that applying himselfe vnto our weakenesse in keeping silence hee cryeth howe soberly wee ought to bee wise in suche hidden mysteries Furthermore as God did reueale himselfe in creating the worlde by this word so he had the same laid vp in himselfe before so that there is a double relation the former vnto God the latter vnto men Seruetus the proudest knaue which Spayne euer brought foorth feigneth that this eternall worde did then take his beginning when he was reuealed in the creation of the worlde As if it were not before such time as the power thereof was knowen in the external worke The Euangelist teacheth a farre other thing in this place for he doth not assigne any beginning of time to the worde but in that he saith it was from the beginning he goeth beyond all ages And I am not ignorant what this dog barketh and what the Arrians did somtimes cauill namely that God did in the beginning create heauen earth which notwithstanding are not eternal because this word beginning doth rather respect the order then betoken the eternitie But the Euangelist preuenteth this shift when hee saith that it was with God If the worde began to bee from time it must needes bee that they must finde some course of times in God And truely Iohn did intende by this particle by name to distinguish the word from all things which are created For many thinges might come into the mindes of men where that worde should be how he should shew foorth his force of what nature he was how he could be knowen Therfore he saith that we must not cleeue to the world things which are created because it was alwayes ioyned to God before the worlde was Nowe wheras some do wrest the word beginning vnto the beginning of the heauen the earth doe they not make Christ subiect to the common order of the worlde from which he is statly exempted in this place Wherein they doe most cruell iniurie not onely to the sonne of God but also to his euerlasting father whom they spoile of his wisdome If it be an haynous offence to imagine God without his wisdome we must confes that we must no where els seeke for the beginning of the word saue only in the eternal wisdome of God Seruetus obiecteth that the word cannot bee comprehended before such time as Moses bringeth in god speaking as if he were not in god because hee was not openly known that is as if he were not within vntill such time as he began to come out But the EuaÌgelist cutteth off al occasioÌ of such mad dotings wheÌ he affirmeth without exceptioÌ that the word was with God for he doth manifestly recall vs froÌ al momeÌts of time They which gather y e perpetual statâ out of the Preterimperfectense of the Verb they leane to a weake reasoÌ The word was say they doth more expresse the continuall course then if Iohn shoulde haue saide hath beene But they must reason more strongly in such waightie matters And that one thing which I brought ought to suffice vs that the EuaÌgelist sendeth vs into the eternal secret places of god that wee may knowe that the worde was as it were hidden there before such time as it did reueale it selfe in the externall framing of the world Therfore Augustine saith very well that this beginning which is mentioned in this place is without all beginning For although the father is before his wisedome in order yet they spoyle him of his glory whosoeuer doe imagine any moment of time wherein he was before his wisdome And this is the eternall generation which lay hid in GOD long time before the creation of the worlde that I may so speak which was many yeres obscurely shadowed to the fathers vnder the lawe and was at length more fully reuealed in the flesh I marueile what moued the Latinists to traââate Logon verbum For they should rather haue transsated it so if so be it had bene rhema
doth here commende and set foorth that plentifull aboundance of good thynges which Christe brought foorth with his commyng For wee knowe that the benefites of God were tasted more sparingly vnder the lawe and that so soone as Christ was reuealed in the fleshe they were powred out in great aboundance euen vnto the full Not that anye of vs hath greater aboundance of the spirite then had Abraham but I speake of the ordinarie dispensation and of the manner and meanes of dispensing Therefore to the ende that Iohn may the better inuite his Disciples vnto Christe he telleth them that the aboundance of all those good thinges which they want is offered them in him Although there shall be no absurditie therein if so be it we extend it farther yea the text may be read thus verye well that all the fathers from the beginning of the worlde did drawe all those giftes which they had from Christe because although the lawe was giuen by Moses yet did they not obtaine grace thereby Notwithstanding I haue shewed before what I like best namely that Iohn doth in this place compare vs with the fathers that by this comparison hee may amplifie that which is giuen vs. And grace for grace It is well knowen howe Augustine expoundeth this place namely that al good things are giuen vs now then of God and that eternall life is not repaide to our merites as a due rewarde but that this is a poynt of more liberalitie that God doth so reward the former graces and crown his giftes in vs. This truely is godly and finely saide but it is not very fit for this place The sense were more plaine if thou shouldst take this worde anti comparitiuely as if he shoulde say that whatsoeuer graces the Lorde heapeth vpon vs they doe in like sort flowe from this fountaine It may also bee vnderstood as a note of the finall cause that we do receiue grace nowe that the Lorde may once accomplishe the worke of our saluatioÌ Notwithstanding I do rather subscribe vnto their iudgement who say that wee are watered with the graces which are powred out vppon Christe For that which we recoââe of Christe hee doth not onely giue it vs as God but the father hath bestowed it vpon him that it might flowe vnto vs as through a conduit This is the oyntmente wherewith hee was annoynted that hee myght annoynt vs all togeather with hym wherevppon hee is called Christe wee Christians 17 Because the lawe was giuen by Moses It is a preuention wherein hee preuenteth a contrarie obiection For Moses was so greatly esteemed amongest the Iewes that they did hardly admit any thing that was contrary to him Therfore the EuaÌgelist teacheth how far inferior the ministerie of Moses was to the power of Christe And also this comparison doth not a little beautifie the power of Christe For seeing that the Iewes did make so great account of Moses that they did attribute vnto him all honour that might bee the Euangelist telleth them that that was but a very small thing which Moses brought if it be compared with the grace of Christe For that was otherwise a great let that they thought they had that by the lawe whiche we doe obteine by Christe alone But we must note the contraposition when he setteth the lawe against grace and truth for his meaning is that the lawe wanted both these And truth in my iudgement is taken for the firme and sound stabilitie of things By this worde Grace I vnderstande the spirituall fulfilling of those thinges the bare letter whereof was contained in the lawe And these two voyces may be referred by Hypallage both vnto one thing As if he had saide that grace wherein the truth of the lawe consisteth was reuealed at length in Christ. But because the same sense shall remaine it maketh no great matter whether thou couple them together or distinguish them This truely is certaine that this is the Euangelists meaning that the image of spirituall good things was only shadowed in the law and that they are perfectly fulfilled in Christe whereupon it followeth if thou separate the law from Christe there remaineth nothing there but vaine figures In which respect Paul saith Collos. 2. 17. That therein are the shadowes that the body is in Christ. Yet notwithstaÌding we must not imagine that there was any thing shewed deceitfully in the lawe for Christ is the soule which quickneth that which should otherwise be dead in the lawe But the shooteth heere at another marke namely of what force the law is of it selfe and without Christ. And the Euangelist saith that there is no sounde thing found in it vntyll wee come vnto Christe Furthermore this truth consisteth in that that we obteine grace through Christe which the lawe could not giue vs. Therefore I take this worde grace generally aswell for the free remission of sins as for the renuing of the hearte For seeing that the Euangelist doth in this place briefly note the difference betwene the old new Testament which is described more at large Ier. 31. 31. hee coÌpreheÌdeth vnder this worde whatsoeuer belongeth vnto the spirituall righteousnesse And the partes thereof are two that God doth reconcile himselfe vnto vs freely by not imputing our sinnes and that he doth ingraue in the heartes of men his lawe and doth frame men inwardly by his spirite to obey him wherby it appeareth that the law is falsly and vnproperly expounded if sobeit it retaine any in it or keepe theÌ back from comming to Christe 18 No man hath seene God at any time This is most fitly added to confirme the next sentence withall For the knowledge of God is the gate whereby we enter in into the fruition of all goodnesse Therfore seeing that God doth reueale himselfe vnto vs by Christe alone it followeth heereupon that we must desire craue all thinges of Christe This course of doctrine is diligentlye to bee noted There is nothynge that seemeth to bee more common then this that euery one of vs doth receiue those thinges which God doth offer vnto vs according to the measure of our faith but there are but a fewe that thinke that we must bring the vessell of faith of the knowledge of God wherby we may draw This that he saith that no man hath seene God at any time is not only to be vnderstoode of the externall sight of the bodily eyes for hee giueth vs to vnderstande generally seeing that God dwelleth in light which none can come vnto he caÌnot be knoweÌ but only in Christ his liuely image Furthermore they doe commonly expounde this place on this wise Seeing that the bare maiestie of God is hidden in it selfe it coulde neuer be comprehended saue only forasmuch as it reuealed it self in Christe and that therefore God was knowen to the fathers only in Christe But I doe rather thinke that the Euangelist doth heere holde on in the comparison namely how farre better our estate is then the estate
what is reuealed vnto him of god least any man passe the bounds of his faith finally let no man speake any thing but that which he hath heard of the Lord. Furthermore we must note that Christ doth in this place confirme his doctrine with an oath that it may be of greater authoritie with vs. Yee receiue not our testimonie This is added to the ende the Gospel may loose no iote of credite through the vnthaÌkfulnesse of men For because the truth of God is beleeued but of a fewe and is reiected euery where of the worlde it is to be deliuered from contempt let not therfore the maiestie thereof bee lesse regarded because the whole worlde almoste doth proudly despice the same and doth obscure it with their impietie And although the meaning of these wordes be simple and one yet may we gather a double doctrine out of this place the first that we doe not set light by the Gospel if it haue but a few disciples vpon earth As if Christ should say although you receiue not my doctrine neuertheles it remaineth certaine and sure because the incredulitie of men shall neuer bring to passe but that God shall continue true for euer The other that they shall not escape scotfree who at this day doe discredit the Gospel seeing that it is the holy veritie of God VVe must bee armed with this shielde that we may goe forward in the obedience of the Gospel against the stubbornnesse of men VVe must holde this ground that our faith be grounded in God But seeing that wee haue God our authour as though we were extolled aboue the heauens we must rather careleslie treade vnderfoote or behold a farre off the whole worlde then that the infidelitie of certaine shoulde trouble vs. VVhereas Christ complaineth that his testimonie is not receiued we gather therby that this was as a fatal thing for the word of god throughout al ages that it was beleeued but of a fewe For these wordes yee receiue not doe belong vnto the greater number and almost vnto the whole body of the people VVherfore there is no cause why the small number of the godly and faithfull shoulde discourage vs. 12 If I haue tolde you earthly thinges Christ concludeth that it was to bee imputed to Nicodemus and such like if they doe not profite in the doctrine of the Gospel For he saith it is of it selfe sufficient and apt to instruct all men seeing that it descendeth vnto the earth that it may lift vs vp to heauen This is too auncient a vice that men desire to be taught subtillie and wittily Hereby it commeth to passe that many men doe so greatly delight in deepe and hidden speculations And hereby it commeth to passe that most men doe lesse esteeme the Gospell because they cannot finde therein loftie speech to fill their eares with all Therefore they do not vouchsafe to occupie theÌselues in the studie of common and base doctrine But this is intollerable wickednesse that we doe giue lesse honour vnto God when he speaketh for this cause because he doth abase himselfe vnto our rudenesse Therefore whereas GOD doeth speak vnto vs grosly and in a common stile in the scripture let vs know that he doth it for our sake VVhosoeuer doth boast that he is offended with such humilitie or maketh it a cloake to couer his vnwillingnesse to submit himselfe vnto the worde of God he lyeth For he that cannot aforde to embrace God when he is nigh vnto him he will much lesse flie vnto him aboue the cloudes Some doe expound earthly thinges to bee the rudiments or first principles of the spirituall doctrine For the deniall of our selues is a certaine first exercise of godlines But I am rather of their minde who referre this vnto the manner of teaching For albeit all Christ his sermoÌ was heauenly yet he spake so familiarly that his speech it selfe might seeme after a sort earthly Furthermore these woordes must not be restrained vnto the Sermon only For in this place the vsual maner of teaching which Christ kept that is common simplicitie or plainesse and the pompe and gorgeousnesse whereunto ambitious men are too greedily addicted are compared together 13 And no man ascendeth into heauen but he that descended from heauen the sonne of man who is in heauen 14 And as Moses lifted vp the Serpent in the wildernesse so must the sonne of man be lifted vp 15 That euerie one that beleeueth in him may not perishe but haue euerlastinge life 16 For God so loued the worlde that he gaue his onely begotten sonne to the end that euery one which beleeueth in him may not perish but haue eternall life 17 For God sent not his sonne into the worlde to condemne the worlde but that thorow him the world might be saued 18 He that beleeueth in him is not condemned and he that beleeueth not is condemned alreadies because he hath not beleeued in the name of the only begotten sonne of god 13 No man ascendeth into heauen He exhorteth Nicodemus againe not to trust to himselfe and his owne wit for he saith that no mortall man can pearce into the heauens by his owne industrie vnlesse he haue the sonne of God to be his guide For by ascending into heauen is meant the pure knowledge of the mysteries of God and the light of the spirituall knowledge For Christ teacheth the same thing in this place which Paule doth when he saith that the naturall man doth not vnderstande the things of God Therefore he driueth away all the quicknes of mans wit from diuine matters because it is farre inferiour vnto God And we must diligently marke the wordes that Christ alone who is heauenly doth ascend into heauen and that the entrance is shut against al other In the former member he doth humble vs when hee excludeth all the whole world out of heauen Paule commandeth all those to be foolish in their owne conceite whosoeuer desire to be wise vnto god there is nothing that we can worse away with Therefore we must note the sentence that all our senses do faint quaile when we come vnto god But after that Christe hath shut heauen against vs he offereth a remedie that is readie when he addeth that that is giuen vnto the sonne of man which is denied vnto all other For he doth not ascend into heaueÌ for his owne sake onely but that he may be our guide directer And for this he called himselfe the sonne of man that we may not doubt but that we shall enter in as well as he who tooke vpon him our fleshe for this cause that he might make vs partakers of all good thinges Therefore seeing that he alone is of his fathers counsell he imparteth vnto vs those secrets which wold otherwise be vnknoweÌ to vs. NotwithstaÌding this seemeth to be an absurde thing that he saith that the sonne of man is in heauen at such time as he dwelleth vpon the earth If you answere that that
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 heaueÌ 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 wouÌd of sin Neither was it is vaine that the Lord in times past wheÌ 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 caÌ seek the whole matter of our saluatioÌ no where els saue only in Christ so we must mark wheÌce 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 meÌ that Christ brought life vnto vs because our heaueÌly father wil not haue maÌkind whoÌ 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 remeÌber 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
that thou art a Prophet 20 Our fathers worshipped in this mount and yee say that Ierusalem is the place where men ought to worship 21 Iesus saith vnto her woman beleeue me the houre commeth whenas neither in this mountaine neither as Ierusalem yet shall worship the father 16 Call thy husband This seemeth to appertaine nothing vnto the matter Yea some man may thinke that Christ being discouraged and abashed with the frowardnesse of the woman doth turne his talke vnto some other matter but it is not so For when he saw that she did floute and taunt that which he saide he applyed a meete medicine vnto this in a ladie For he striketh the womans conscience with the feeling of her sinne And againe this is an excellent token of mercy that he draweth her almost against her will who would not come willingly But that which I haue already touched is chiefly to be noted that they must bee wounded with the feeling of their sin who are too carelesse and almost dull For such will make but smal account of the doctrine of Christ vntyll such time as being cited to appeare before the iudgement seat of god they be then compelled to feare him as their iudge whome they did despice After this sort are all those to be handeled who doubt not to gainstand the doctrine of Christ with their ruffianly brabbling that they may perceiue know that they shall not escape scotfree for this Furthermore so great is the stubbornnesse of som that they will neuer giue eare vnto Christe til such time as they be subdued by violence Therfore so often as we see the oyle of Christ to be vnsauerie it must be mingled with vineger that it may begin to haue some tast Yea we haue all of vs need of this For we are neuer earnestly affected and moued wheÌ Christ speaketh vnlesse we be awaked with repentance Therefore if any man will profite aright in the schoole of Christ his hardnesse must bee tylled subdued with the declaration of his owne miserie as with a plough For it is this knowledge onely which doth take from vs all daintines that we may not be any longer so bold as to mocke God Therefore if at any time the contempt of the worde of God do come vpon vs there can be no fitter remedie then if euerie man doe stirre vp himself to consider vpon his sinnes that he may be wearie of himselfe and so being afraid with Gods iudgement may be humbled to obey him whome hee did before time despise I haue no husband The fruite of that admonition doth not yet appeare whereby he meant to pricke forward the womans minde vnto repentance And truly the drunken loue of our selues doth keepe vs so fast a sleepe or doth rather make vs so dull that the first prickings cannot awake vs. But Christ doth also very fitly cure this slownesse when as hee presseth the sore more strongly for he doth manifestly cast in her teeth her haynous offence Although I thinke that he doth not heere touche her whoredom only For in that he saith that she had fiue husbandes it is to be thought that that came to passe because being a wanton disobedient woman she had enforced her husbands to be diuorced Therfore I expound the words thus whereas God had ioyned thee to lawful husbands thou hast made no ende of sinning vntill such time as beeing made infamous through more diuorcemeÌts thou didst set forth thy self to be a common strumpet 19 Syr. I see that thou art c. Here now appeareth the fruite of the reprehension for the woman doth not only modestly acknowledge her fault but being prompt readie to heare Christ his doctrine which she had before refused requireth craueth y e same of her own accord therfore as I said euen now the beginning of true aptnes to be taught is repentance it is the opening of the gate to enter into the schoole of Christ. And the womaÌ teacheth vs by her example that when any teacher is offered vs we must vse this opportunitie least we be vnthankful towarde God who doth neuer send his prophetes vnto vs but he doth as it were inuite vs vnto himselfe reaching out his hand vnto vs. And we must hold that which Paul teacheth that they are sent vnto vs of God who excell in the facultie of teaching Rom. 10. 15. 20 Our fathers It is false which some do thinke that because the reprehension was troublesome and lothsome she slid craftily vnto som other matter Nay she rather passeth froÌ the species vnto the genus or froÌ the particuler thing vnto that which was more generall beeing taught throughly concerning her sinne shee wil be instructed in the pure worship of god And this doth shee both wel and orderly in that she asketh counsell of a Prophet least she erre in worshipping God In like sort as if she did inquire of god himself after what sort he wold be worshipped For there is nothing more peruerse then at our own pleasure to feigne diuers kinds of worshippings without the word of god Furthermore we know wel enough that there was a continuall strife betweene the Iewes and the Samaritanes coÌcerning the rule of right worshipping For althogh the Cuthites other strangers who were carried into Samaria wheÌ the ten tribes were exiled being enforced with stripes did take vppon them the rites of the lawe and did professe that they worshipped the God of Israel as wee reade 2. King 10. 27. yet was religion lame and manye wayes corrupted amongest them whiche the Iewes coulde not away with But the contention waxed more hot after the building of the temple in mount Garizin which Manasses the sonne of Iohn the chiefe Prieste and Iaddi his brother did builde at such time as Darius the last king of the Persians did hold Iudea by the hand of Sanabales the gouernour For Manasses hauing married the Dukes daughter to the ende hee might be no whit inferiour to his brother he made himselfe priest there and did allure and drawe vnto him with rewards all the reuoltes hee coulde As Iosephus writeth in his eleuenth booke of Antiquitie And that which is accounted a solemne thing amongest the forsakers of true godlinesse to defend themselues with the examples of the fathers that did the Samaritanes then as we may gather out of the womans wordes Our fathers saith shee worshipped in this mount Certaine it is that they were not persuaded with cause to offer sacrifice there but after that they had erected a peruerse kinde of worship there there followed stubbornnes which was readie enough to catch al clokes I graunt in deed y t light persons are stounge and pricked sometimes with a foolish zeale as with a waspe so that they do straightway without iudgement take that for an example which they haue hearde holy men did But that other vice is more common to paynt their errours with the facts of the fathers And this may we easily see in
so that he may now be worshipped euery where without any difference of places or countries 22 You worship you know not what we worship that which we know because saluation is of the Iewes 23 But the houre commeth and now is when the true worshippers shall worshippe the father in spirite and truth for the father requireth to haue such to worship him 24 God is a spirite and they that worship him must worship him in spirite truth 25 The woman saith vnto him I knowe that the Messias shall come who is called Christe therfore when he shall come hee shall tell vs al thinges 26 Iesus saith vnto her I am he that talke with thee Now he doth more at large expound that which he touched briefly concerning the abrogating of the law Yet doth he deuide the sum of his speech into two members in the former hee condemneth the manner of worshipping god vsed among the Samaritanes of superstition error and doeth testifie that the Iewes did worship God wel and lawfully He addeth the cause of the difference because the certaintie of the worship which the Iewes vsed did appeare vnto them out of the worde of God but the Samaritanes had no certaintie from the mouth of God Secondly hee declareth that the rites which the Iewes kept hytherto should shortly haue an end 22 You worship that which you know not A sentence worthie to be remembred wherein we are taught that we must assay nothing rashly and by chaunce in religion because vnlesse knowledge be present we doe not any longer worship God but a false imagination or ghost Therfore by this thunderbolt are throwen downe all good intents as they cal them For we know that men can doe nothing els but erre when their own opinion doth rule them without the word of God or his commandemeÌt For Christ taking vpon him his countries cause and person doth teache that the Iewes doe much differ from the Samaritanes VVhy so Because of them commeth saluation saith he By which wordes he giueth her to vnderstand that they doe exceede them in this one point because God had concluded the couenant of eternall saluation with them Some do restraine it vnto Christ who came of the Iewes And truly sithence that all the promises of God are sure and certaine in him there is no saluation saue only in him But because it is out of doubt that Christ doth preferre the Iewes for this cause because they doe not worship any vnknowen power but one God who reuealed himselfe vnto them and who hath adopted them to be his people by this word saluation must bee vnderstood that wholesome manifestation which they had by the heauenly doctrine But why doth he say that it is of them when as it is rather committed to them that they alone might enioy it He alludeth in my iudgement vnto that which was foretold by the Prophets that there should a lawe come out of Syon For they were separated for a time froÌ other people vpon this conditioÌ that the pure knowledge of god might at length flowe from them vnto the whole worlde Notwithstanding this is the summe that God is not worshipped aright vnlesse he be worshipped according to the certaintie of faith which must needs proceede froÌ the worde of God wherupon it foloweth y t they fal away vnto idolatry whosoeuer they be that depart froÌ the worde of god For Christe doth in plaine wordes testifie that an idol or vaine fictioÌ is set vp insteed of God where meÌ are ignoraÌt of the true god hee doth coÌdemne all those of ignoraÌce vnto whoÌ god hath not reuealed himself For so soone as we are once destitute of the light of his word darknes blindnes do reigne And we must note y t when the Iewes had brokeÌ the couenaunt of eternal life with their vnfaithfulnes which was established with their fathers they were depriued of that treasure which they kept then as yet for they were not as yet driuen out of the church of God Nowe seeing that they denie the sonne they haue nothing to doe with the father The same must we thinke of all those who haue fled froÌ the pure faith of the gospel vnto their own inuentions Howsoeuer they flatter themselues in their stoutnes who worship god according to their own mind or mens traditioÌs yet this one voyce thuÌdering out of heaueÌ doth ouerthrow whatsoeuer diuine holy thing they think they haue You worship that which you knowe not Therefore to the end our religion may be approued of God it must needes leane vnto the knoweledge conceiued out of his worde 23 But the houre commeth and now is The latter member concerning the abrogation of the legall worship followeth VVhen he saith that the houre commeth or shall come he teacheth that the order deliuered by Moses shall not be perpetuall Heb. 9. 10. VVhen he saith that the houre is nowe he maketh an end of the ceremonies and so he telleth her that the time of reformation is fulfilled In the meane while he alloweth the Temple the Priesthood and all rites annexed thereunto as touching the vse of the time past Furthermore to the ende he may declare that God will neither bee worshipped at Ierusalem nor in mount Garizin he taketh vnto himself a deeper principle namely that the true worship of him cosisteth in the spirite For thereupon it followeth that he is rightly called vppon euery where Yet first of all here may a question be asked why and in what sense the worship of God is called spirituall To the end wee may vnderstand this we must note the opposition betweene the spirite and the external figures as betwene the shadowes and the truth Therefore the worship of God is said to consist in the spirite because it is nothing els but the inward faith of the hearte which bringeth forth inuocation secondly the puritie of conscience the deniall of our selues that beeing giuen to obey God we may be vnto him as holy sacrifices Heerupon ariseth another question whether the fathers did worship him spiritually vnder the lawe or no I answere seeing that God is alwayes lyke to himselfe hee allowed no other worship from the beginning of the worlde saue the spirituall worship which was agreeable vnto his nature VVhich thyng Moses doth sufficiently testifie who doth in many places declare that the ende of the lawe did tend to no other end but that the people shold cleaue vnto God with faith and a pure conscience And the prophetes doe more clearely expresse the same when as they sharply inueigh against the hypocrisie of y e people because they thought they had satisfied God after they had offered their sacrifices and executed that externall pompe It is no need to inferre many testimonies here which are common euery where yet are there most notable places before all other in the fiftie Psalme the second of Isayas verse the fiftie eight and threescore and sixt Micheas the fift Amos the seuenth But
ouer that fruite which they themselues coulde not gather Not much vnlike vnto this is the comparison which Peter vseth in the first chapter of his first Epistle saue only that he exhorteth all the faithfull generally but Christe doth in this place speake vnto his disciples alone and in their person vnto the ministers of the woorde And in these wordes he commandeth them generally to helpe one another in such sort that there be amongst theÌ no wicked emulatioÌ that those who are first sent vnto y â work must be so diligeÌt in the present tillage that they doe not disdaine the greater blessing of others who shall come after theÌ that they who are sent as it were to gather rype corne do so much more ioyfully applie their businesse For the comparison which is made here betweene the teachers of the lawe and the gospel may also be applyed vnto euery one of these emongest themselues 39 And many of the Samaritanes of that citie beleeued on him because of the wmans wordes which did testifie he hath told mee all thinges which I haue done 40 Therefore after that the Samaritanes were come vnto him they requested him to stay with them And he stayed two dayes 41 And many moe beleeued because of his wordes 42 And they said vnto the woman we do not any longer beleeue because of thy words for wee our selues haue heard and doe knowe that this man is indeed Christe the sauiour of the worlde 43 And after two dayes he went thence and went into Galilee 44 For Iesus himselfe did testifie that a Prophet hath no honour in his owne countrie 45 And when he came into Galilee the Galileans receiued him who saw all things whiche he did at Hierusalem vpon the feast day for they also came vnto the feast 39 They beleeued because of the womans wordes Heere the Euangelist declareth how forcible the womans wordes were amongest her citizens VVhereby it appeareth that they did not a little hope for and desire the comming of the Messias And this worde beleeued doth signifie in this place vnproperly that they were stirred vp with the womans woordes to acknowledge Christe to be a Prophet This is as it were the beginning of faith when as mens mindes are prepared to receiue doctrine Such an enterance vnto faith is in this place honourably called fayth that we may knowe howe greatly God esteemeth the reuerence of his worde seeing that hee vouchsafeth to giue so greate honour vnto their readinesse to bee taught who were not as yet througly taught And that faith doth shew it self in this that they are desirous to go forward for which cause they desire to haue Christe to stay with them 41 Many moe beleeued It appeareth by the successe that Christe did not shew himselfe to bee more easie to be intreated then became him for wee see how fruitfull these two dayes were which hee graunted to stay with them at their request By which example wee are taught that we must neuer loyter so often as wee may spread abroade the kingdome of God And if so be it we be afraid least that our facilitie be subiect to false tales or be oftentimes vnprofitable let vs aske of Christ the spirite of counsell to direct vs. The worde beleeued is put in in this place in another sense because it doth not only signifie that they were prepared vnto faith but also endowed with true faith 42 Because of thy saying Althoug I haue followed Erasmus his translation because the worde speech which the olde interpreter hath is barbarous yet are the readers to bee admonished that the worde lalia hath the same signification amongest the Grecians which loquentia hath amongest the Latinistes And the Samaritanes doe seeme to boast that they had now a surer stay then that which was in the womans tongue which is wont for the most part to bee vaine VVee beleeue Hee doeth better expresse what maner of faith theirs was namely conceiued of the very worde of God so that they may boast that they haue the son of God to be their master as he truly is he alone vpon whose authoritie they may safely rest He is not now present openly that he may speake vnto vs mouth to mouth yet by whomsoeuer wee chaunce to heare him our faith can leane vnto none but vnto him alone neither coÌmeth y â knowledge whereof mention is made from any other For the woorde that commeth from mortall maÌ may fill and satisfie the eares but it shall neuer establish the minde in the quiet hope of saluation so that he may worthily boast that he knoweth who hath heard Therfore this is the principall thing in faith that wee knowe that it is Christe who speaketh by his ministers secondly that wee giue him the honour due vnto him that is that we doubt not but stedfastly beleeue that he is faithfull and true so that trusting to so sure an authour we may safely leane vnto his doctrine But whereas they say that Iesus is the sauiour of the world Christ without doubt they had that by hearing VVherby we gather that the summe of the Gospel was deliuered more familiarly vnto them by Christ in two dayes then it was hitherto to Ierusalem And Christ did testifie that the saluation which he brought was coÌmon to all the world to the end they might the better vnderstand that it did appertaine vnto theÌ also Neither did he cal them vnto the participation of the grace of saluation as lawfull heires but he taught that he came to admit strangers into god his family to bring peace vnto those that were a far of 44 For Iesus himself did testifie The show of contrarietie which appeareth here at the first blush hath brought foorth diuers expositions That is to farre fet which Augustine bringeth that Christ did want honour amongest his owne because he did more good in two dayes amongst the Samaritanes then in along time amongest the Galileans he gate more disciples in Samaria without myracles then a great number of myracles did gaine in Galilee That also of Chrysostome doeth not please mee that by the countrie of Christe is meante Capernaum because he was oftner there then els where Therfor I do rather agree with Cyrillus who saith that hee went into another patre of Galilee after he had left the Citie Nazareth For the other three Euangelists doe name it when as they make mention of this testimonie of Christe This truly may bee the meaning that seeing that the time of his full manifestation was not yet come he would lurk in his countrie as in a darke and obscure bie place Some doe also expound it that he stayed two dayes in Samaria because there was no cause why he shold make hast into that place where contempt did stay for him Some other do thinke that he went straightway into Samaria and that he returned thence againe immediatly But because Iohn maketh mention of no suche thing I dare not giue place to
continually in defending and preseruing the order thereof as Paule teacheth that in him we liue we moue and haue our being And Dauid teacheth that all thinges doe stande forasmuch as the spirite of God giueth life vnto them and that they doe fayle so sone as they shal be destitute of his force Neither doth God only defende nature being created by him with his generall prouidence only but hee ordereth moderateth euery part thereof And he doth especially keepe gouern by his ayde the faithfull whom he hath taken into his tuition And I woorke Christe hauing omitted the patronage defence of the present cause hee declareth the ende and vse of the myracle namely that he may bee thereby knowen to bee the sonne of God For this was his purpose in all his words deedes to shew himselfe to be the authour of saluation This is proper to the diuinitie which he challengeth to himselfe as saith also the Apostle that he susteineth all thinges by his mightie becke And he doth testifie that he is God for this cause that beeing reuealed in the flesh he may execute the office of Christe so that he affirmeth that hee came from heauen because he would haue it knowen especially why he descended into the earth 18 For this cause therefore Hee was so farre from pacifiyng their rage with this defence that he did rather prouoke the same Neither was hee ignorant how malitious their wickednes and how hard their stubbornnesse were but this was his chiefe drift to profite a fewe of his who were then present and secondly to bring to light their incurable wickednesse And he hath taught vs by example that we must neuer yeelde vnto the furie of the wicked but endeuour so much as neede requireth to defende the truth of God though all the worlde gainsay vs and murmur against vs. Neyther is there any cause why the seruauntes of God should be greeued if so be it they haue not so good successe as they would wish seeing y t euen Christ himself had not such successe Neither is it any maruell if Satan doe so much more violently rage in his members and instruments the more that the glory of God doth shew it selfe In the former member when the Euangelist saith that they were displeased with Christe because he had broken the Sabboth he speaketh according to their meaning For I haue alredie taught that the matter was otherwise The principall cause of indignation is because he calleth god his father And indeede Christ his intent was to haue God to bee taken for his father after a peculiar sort that hee might exempt himselfe from the common order of other men He made himselfe equall with God seeing that he did attribute vnto himselfe the continuall working And Christe is so farre from denying of this that he doth more plainly confirme the same VVhereby is refuted the madnes of the Arrians who did confesse that Christe was God in such sort that they thought that he was not equall with the father As if there coulde any inequalitie be found in the one and simple essence of God 19 Therefore Iesus answered VVee see as I haue saide that Christe is so farre from refuting that which the Iewes did obiect althogh it were slaÌderous y t he doth more plainely proue that it was true And first of al he staÌdeth vpoÌ this point that y t was a work of god wher w t y e Iewes found that they may perceiue that they must striue with God if they proceede to condemne that which must of necessitie be ascribed vnto him This place was in times past diuersly tost betweene the true fathers the Arrians Arrius did gather thereby that the sonne was lesser then the father because he could doe nothing of himselfe The fathers did obiect that the distinction of person is only meant by these words that it might be knowen that Christ is of the father and yet notwithstanding that he is not depriued of the internall power of working But they were both deceiued for neither are these words spoken coÌcerning the bare diuinitie of Christ and those thinges which we shall see by by doe not belong of themselues simplie vnto the eternall worde of God but doe only agree with the son of God inasmuch as hee is reuealed in the flesh Let vs therefore set Christ before our eyes as he was sent of the father to be the redeemer of the worlde The Iewes did consider in him no farther thing then his humane nature Therefore he affirmeth that hee healed not the sicke man as he was man but by his diuine power whiche laid hid vnder the visible fleshe This is the estate of the cause wheras they fastening their eyes vpon the flesh did contemne Christ hee biddeth them ryse higher and behold God All the speech is to be referred vnto this matching of contraries that they are greatly deceiued who thinke that they haue to deale with a mortall man whilest that they accuse Christ for his workes which were meere diuine Therefore doth he so earnestly affirme that in this worke hee differeth nothing from the father 20 For the father loueth the sonne and sheweth him all things which he doth and he will shew him greater workes then these that you may maruel 21 For as the father rayseth vp the dead and quickeneth so the sonne also quickneth whom he will 22 For the father iudgeth no man but he hath giuen all iudgement to the sonne 23 That all men may honour the sonne as they honour the father hee that honoureth not the sonne honoureth not the father that sent him 24 Verily verily I say vnto you that he which heareth my wordes and beleeueth in him that sent me hath eternall life and shal not come into iudgemen but hath passed from death to life 20 For the father loueth All men see howe hard and farre set the exposition of the old writers is God say they loueth himselfe in his son But this doth very well belong vnto Christ being clothed with the flesh to be beloued of his father Yea we know that hee was distinguished by this excellent title aswell from angels as froÌ men This is my welbeloued son For we know that Christ was elected that in him might be resident the whole loue of God that it might flow thence vnto vs as froÌ a full fountaine For Christ is beloued of God the father as hee is the head of the church He teacheth that this loue is the cause why the father worketh al things by his hand For when he saith that al things are shewed vnto him by these words is to be vnderstood the coÌmunication or participation as if he should say as the father hath powred out his mind into mee so hath he poured into me his power that in my works y â diuine glory may appeare so y t meÌ caÌ seek no diuine thing which they may not find in me And truely we shall in vaine seeke
first manifested in the Gospel but hee of whome the lawe and the Prophetes bare witnesse did openly shew himselfe in the gospel 40 And yee will not He âoth againe cast in their teeth that nothing letted them but malice to take the life offered in the scriptures For when he saith that they will not he ascribeth the cause of ignorance and blindnesse vnto frowardnesse and stubbornnesse And truly seeing that he offered himselfe so courteously vnto them they must needes be wilfully blinde And sithence that they fled from the light of set purpose yea seeing that they did couet to ouerwhelme the Sun with thier darknes Christ doth sharply chide them for good causes 41 I receiue not glory from men 42 But I knowe you that you haue not the loue of God in you 43 I came in my fathers name and you receiue me not if another come in his owne name him will yee receiue 44 How can yee beleeue who receiue glory one of another and seeke not the glorye that commeth of God alone 45 Thinke not that I will accuse you vnto my father there is one that accuseth you Moses in whom you trust 46 For if you did beleeue Moses you woulde also beleeue mee for hee writte of mee 47 But if you beleeue not his writinges how will you beleeue my wordes 41 I receiue not glory from men He holdeth on in reprehending them and least he be suspected as if he did handle his owne cause he saith first to preuent them that he passeth not for the glory of man neither passeth he neither is he sory for his owne sake that he seeth himselfe to be despised And truly he is greater then that he dependeth vpon mens iudgementes seeing that the wickednesse of all the whole worlde can take nothing from him nor diminishe his highnesse one heyre He standeth so vpon the refuting of the false slaunder that he extolleth himself aboue men After that he inueigheth freely against them and obiecteth vnto them the contempt and hatred of God And although wee bee far distant from Christ in the degree of honour yet must we contemne the sinister iudgements of men Truly we must take great heed that the coÌtempt of our selues doe not prouoke vs vnto wrath But let vs rather learne to be angrie for this cause if the honour that is due vnto God be not giuen him Let this holy iealousie burne and vexe vs so often as wee see the worlde to be so vnthankfull that it doth reiect vs. 42 Because you haue not the loue of God The loue of God is in this place taken for the whole sense of Godlinesse For no man can loue God but he must receiue him and wholy submit himselfe vnto him like as againe where the loue of God doth not reigne there can be no desire to obey For which cause Moses putteth downe this briefe some of the law that we loue our God with all our hearte c. Deut. 6. 5. 43 I came Christ proueth by this argument that the Iewes do neither loue nor reuerence God because they wil greedily receiue false prophetes when as they refuse to submit themselues vnto God For hee taketh this for a thing which all men do graunt that this is a signe of a froward and wicked minde when men doe subscribe willingly vnto lyes setting apart the truth If any man doe obiect that this doth come to passe for the most part rather through errour then malice wee may easily answere that no man is subiect to the deceits of Satan saue only so far foorth as he preferreth lyes before y e truth through a certain peruers greedinesse For how commeth it to passe that God speaketh to vs as vnto deafe men and Satan findeth vs redie and willing to heare saue only because being turned away from righteousnesse we desire vnrighteousnes of our owne accord Although we must note that Christ speaketh properly of those whom God hath illuminated peculiarly as hee vouchsafed to graunt this priuiledge vnto the Iewes that being instructed in his law they might keepe the right way of saluation It is certain that such do not giue eare to false teachers vnlesse it be because they desire to be deceiued Therefore Moses saith when false prophetes arise the people is tryed examined by this meanes whether they loue the Lord their God or no. There seemeth to be in many innocent simplicitie but without doubt it is hypocrisie that blindeth their eyes which lurketh within in their minds For it is certaine y t God doth neuer shut the gate against those who knocke that they are neuer deceiued who seeke him sincerely Therefore doth Paule truly ascribe this vnto the vengeance of God when as the power of deluding is graunted to Satan that they may beleeue lyes who hauing reiected the truth did approue vnrighteousnesse and he saith that those men doe perish who haue not receiued the loue of the truth that they might be saued So at this day the dissimulatioÌ of many is discouered who being addicted vnto the Popes deceite and wicked superstition do fret and fume against the Gospel with poysoned furie For if they had their mindes framed vnto the feare of God that feare should also beget obedience In the name of the father The false prophetes do boast of this title as at this day the Pope doth with full mouth boast that he is Christ his vicar Yea Satan hath deceiued miserable men vnder this colour alone since the beginning But Christe doth in this place note out the thing it selfe and no colour For he doth testifie that he came in the fathers name for this cause because he is both sent of the father and doth faithfully dispatch that which he was commanded to doe Furthermore he distinguisheth by this marke the lawfull teachers of the church from false and corrupt teachers Therfore whosoeuer do extoll themselues and doe arrogate vnto themselues authoritie of their owne ouer soules this place teacheth that they are to be reiected without feare For he that will be accounted the seruant of God must haue nothing that is separated from him Now if wee examine all the Pope his doctrine euen the verye blinde shall see that hee came in his owne name 44 How can you Because it might seeme to be an hard matter that those who had been the houshold schollers of the law and the prophets from their childhood should be condemned of so grosse ignorance and made the enemies of the truth yea it might seeme to be an vncredible thing Christ telleth them what it is that letteth them to beleeue namely because ambition did take away their soundnesse of minde For he speaketh properly vnto the Priestes and Scribes who were so puffed vp with pride that they could not submit themselues vnto God This is a most excellent place which teacheth that y e gate of faith is shut against all those whose mindes are possessed with a vaine desire of earthly glory For he that will be some
did professe that they were of his flocke but their sodaine falling away did discouer their hypocrisie The Euangelist saith that their vnfaithfulnesse when as it was as yet hidden from others was knowen to Christe and that not so much for his sake as that wee may learne not to iudge before we knowe the truth of matters For in that Christ knew it from the beginning this was proper to his diuinitie Our condition is otherwise for because we know not the heartes wee must suspende our iudgement vntill vngodlinesse do bewray it selfe by outward signes and so the tree may be iudged by his fruites 65 And he said therefore haue I saide vnto you that no man can come vnto me vnlesse it shal be giuen him of my father 66 After that many of his disciples went backward neither did they walke any longer with him 67 Therefore Iesus said vnto the twelue will you also goe away 68 Therfore Simon Peter answered him Lorde vnto whom shall wee goe Thou hast the wordes of eternall life 69 And wee haue beleeued and knowen that thou art Christ the sonne of the liuing God 70 Iesus answered them haue not I chosen you twelue and one of you is a Diuâll 71 For he spake of Iudas Iscariot the sonne of Simon for hee was about to betray him although he was one of the twelue 65 Therefore haue I saide Hee telleth vs againe that faith is a verye rare and singuler gift of the holy ghoste least wee shoulde maruelye that the Gospell is not euerie where receiued of all men For as we are sinister interpreters wee thinke not so honourably of the Gospell as we ought because the whole worlde doeth not agree thereto For we thinke thus with our selues how can it be that the greater parte of the worlde doth reiect their owne saluation Therfore Christ as signeth the cause why the faithfull are so few because no man commeth vnto faith by his owne quicknesse of witte for all men are blinde vntyll they bee illuminated by the spirite of God and therefore they only are made partakers of so great a good thing whom God doth vouchsafe to make partakers thereof For if this grace were common to all men then shoulde mention be made hereof in this place besides the matter and out of season For we must marke Christ his drift that there are not many who beleeue the Gospell because faith proceedeth from the secrete reuelation of the spirite alone He vseth the woorde giue for that which hee said before drawe VVhereby hee meaneth that God hath none other cause to draw vs saue only because he fauoureth vs freely and of his own accorde For no man doth attaine vnto that by his owne industrie whiche we obtaine by the gift and grace of God 66 After that many of the disciples The Euangelist declareth nowe what great perturbatioÌ did followe that Sermon This is a very strange and horrible matter that so mercifull and gentle an inuiting of Christ could estraunge the mindes of many especially those who had giuen him their names before and were such familiar disciples of his But this example is set before vs as a glasse wherein wee may see what great wickednesse frowardnesse and vnthankfulnes there is in the worlde which findeth matter whereat to stumble euen the plaine way least it should come vnto Christ. Many would say that it had been better that no such talke had been moued which was vnto many a cause of falling away but we must thinke farre otherwise For it was requisite that that which was foretold of Christ should appeare in his doctrine and it must now dayly appeare namely that hee is a stone of offence As for vs we must so temper our doctrine that we offend none through our fault So much as in vs lyeth we must keepe all Finally we must beware least by speaking vnaduisedly we trouble the ignorant weak yet can we neuer take so good heed but that the doctrine of Christe is vnto many an occasion of offence because the reprobate being giuen ouer vnto destruction doe suck poyson out of most wholsome meate and gall out of honnie The sonne of GOD knewe well what was profitable yet wee see that hee doth not escape but he offendeth many of his Therfore howso euer many do detest pure doctrine yet is it not lawfull to suppresse the same Onely let the teachers of the Church remember Paule his admonition that the worde of God ought rightly to bee cut and then they must goe forward couragiously through all manner of stumbling blockes And if sobeit it chaunce that many doe fall away let the worde of the Lorde be neuer a whit the lesse sauourye in our mouthes because it doth not please the reprobate for they are too daintie faint hearted whom the falling away of many doth so pearce that they begin also to saint when these men fall VVhen the Euangelist addeth that they walked no longer with Christ his meaning is that their reuolting was not full but that they did only withdraw theÌselues froÌ keeping coÌpany with Christ. Yet doth he coÌdemne theÌ as reuolts VVhence we may learne that wee cannot goe a footes breadth backward but that there stayeth for vs the steepe downefall of vnfaithfull deniall 67 Therefore Iesus saith vnto the twelue Because the Apostles faith might before shaken when as they sawe that there did only remaine suche a few of so many Christ turneth his talke vnto them and teacheth that there is no cause why they shoulde suffer themselues to be carried away with the lightnesse and inconstancie of other men For when as hee asketh them whether they also would depart or no he doth it to confirme their faith For whilest that he setteth himselfe before them with whom they may remaine he doth also exhort theÌ that they do not adioyn theÌselues vnto the reuoltes And truly if faith shal be grounded in Christ it shall not depend vpon men neither shall it euer quaile although it shall see heauen and earth go together VVe must note the circumstance that Christe beeing depriued of all his Disciples almost doth onely retaine twelue as Esay 6. 16. was commanded first to binde the testimonie seale the law in the disciples Euery one of the faithfull is taught by such examples to followe GOD although hee haue neuer a companion 68 Therefore Simon Peter answered him Simon answereth in this place as els where in the name of them all because they thought all the same saue only y t in Iudas there was no sinceritie Furthernore there are two meÌbers of this answer For Peter sheweth a cause why he together with his brethren doth rest vpon Christ because they perceiue that his doctrine is wholesome and liuely vnto them Secondly he confesseth that whyther soeuer they goe when as they haue left him there remaineth nothing but death VVhen as he saith the wordes of life the genetiue case is put in steede of the adiunct which is common amongest
spirite alone which maketh vs meeke and gentle to suffer our selues to bee reprehended and so consequently to offer our selues to be slaine with the sworde of the Gospell 9 And when he had said these thinges vnto them hee abode in Galilee 10 And when his brethren were gone vp then went he himselfe vnto the feast also not openly but as it were priuilie 11 Therefore the Iewes sought him on the holy day and they said where is he 12 And there was much murmuring concerning him in the companies some said hee is good and other some said Nay but he seduceth the multitude 13 Notwithstanding no man spake openly of him for feare of the Iewes 9 He abode in Galilee Here the Euangelist setteth before our eyes on the one side the kinsfolkes of Christ who after the common custome make a shew of the worship of God yet neuerthelesse they are friends with the wicked and therefore they walke without feare On the other side he setteth before vs Christ who being hated of the worlde came priuily into the citie vntill suche time as the necessitie of his office dyd compell him to showe himselfe openly And if sobeit there is nothing more miserable then to bee pulled away from Christe accursed bee that peace whiche costeth so deare that wee muste renounce Christe 11 Therefore the Iewes Here wee must consider in what state the Church did stande For the Iewes did at that time gape after the promised redemption as being hungrie yet when Christ appeareth vnto theÌ they stand in doubt hereupon did arise that confused murmuring diuers speeches In that they murmur priuilie it is a signe of the tyrannie which the Priestes and Scribes had taken to themselues Truely it is an horrible example that seeing there was but that Church only vpon the earth there shoulde be set before vs here a confused and disfigured disorder They who gouerne in steed of shepheardes doe keepe the people vnder with feare and terrour in the whole bodie there is filthie wastnesse and dolefull dissipation By the Iewes hee vnderstandeth the common sort which being now accustomed to heare Christ for the space of two yeeres doth seeke him when as hee appeareth not according to his common custome For when as they say where is hee They speake of a knowen man and yet notwithstandyng this woorde doth shew that they were not earnestly affectioned hytherto and that they stande alwayes in doubt 12 Much murmuring He giueth vs to vnderstande that wheresoeuer men did assemble themselues in companies as it falleth out often in great assemblies there passed secrete speeches concerning Christ. The dissentioÌ wherof meÌtion is made in this place doth declare that there be diuers iudgements of men concerning Christe euen in the middest of the Church And as wee are not afraide to receiue Christ who was condemned long agoe of the most part of his nation so wee must be armed in such sort that we be not troubled with the dissention whiche reigneth at this day Againe we may see how great the rashnesse of men is in matters appertayning vnto God They wold not haue bin so licentious in any small busines but so soone as there ariseth a question concerning the sonne of God and his holy doctrine they doe by and by iudge rashly VVherfore we must keepe so much the greater moderation least we doe rashly condemne our life with the eternall truth of God And if sobeit the worlde doe count vs deceiuers let vs remember that these are Christe his markes so that in the meane season wee doe indeede declare that we speake the truth Furthermore this place sheweth that in a great multitude euen whereas the body it self is confused there are alwayes some who thinke well but these few who are sober minded are ouerrunne of many that are mad 13 Notwithstanding no man spake openly Hee calleth the chiefe gouernours Iewes in this place in whose power the gouernment was They did so hate christ that they suffered no word to be spokeÌ on either part not because it greeued them to haue him slaundered but because they thought that it was the best way to burie his name by forgetfulnesse So the enemies of the truth after that they haue tryed that they cannot preuaile by their crueltie they would couet nothing more theÌ y t the remembrance thereof may be suppressed and this is all they goe about In that being brought vnder with feare they kept silence that was altogether tyrannicall as I haue saide before For as vnbrideled libertie hath no place in the estate of the Churche when as it is well ordered so when as all libertie is kept vnder with feare that no man dare say any thing it is a most miserable estate The power of Christ did appeare to bee so much the more excellent and wonderfull in that getting an audience amongest his armed enemies and their furious hatred and in suche a fearefull gouernment he did defend the truth as they say with open mouth 14 And when halfe the holy day was past Iesus went vppe into the Temple and taught 15 And the Iewes wondered saying how knoweth this man learning seeing hee neuer learned 16 Iesus answeared them and saide My doctrine is not mine but his that sente mee 17 If any man will doe his will he shall knowe of the doctrine whether it be of god or I speake of my selfe 18 Hee that speaketh of himselfe seeketh his owne glory and hee that seeketh the glorye of him that sent him this man speaketh the truth and there is no vnrighteousnesse in him 19 Did not Moses giue you the lawe and none of you doth the lawe why doe ye seeke to kill mee 14 He went vp into the Temple Now wee see that Christ did not so feare that he fayled in his duetie For this was the cause of his tarying that hee might make his Sermon in the most famous assemblie Therefore we may sometimes giue place to daunger but no opportunitie of well doing must be omitted or neglected In that hee teacheth in the Temple he doth this according to the auncient order and custome For when as God commaunded so many ceremonies hee woulde not haue his people to be occupied in colde vain sightes only And that the coÌmoditie myght appeare it was requisite that doctrine should bee ioyned with them By this meanes outward rytes are liuely images of spirituall thinges when as they haue their forme out of the worde of God And âow because the Priestes were almost dumbe and the Scribes did corrupt the pure doctrine with their leauen and false glosses Christ tooke âppon him the office of teaching and that for good causes seeing that he was the chiefe priest as he doth shortly after affirme that hee doth take in hand nothing but at his fathers commandement 15 And the Iewes marueiled They are deceiued who thinke y t Christ his talke was so picked that it was greatly liked of For the Iewes doe so wonder that they take an occasion to
vs learne so to behold Christ being humble in y e flesh that this humilitie which is despised amongest the wicked may extoll vs vnto his heauenly glory So that Bethlehem where he should haue beene borne as he was man shall be vnto vs a gate through which we may goe in vnto the eternall God 28 Therefore Iesus cryed Hee inueigheth with bitter wordes against theyr rashnes because that pleasing themselues proudly in a false opinion they did exclude themselues from the knowledge of the truth As if he shoulde say whilest that you know all thinges you know nothyng And truly there is no worse plague then when as the confidence of that little knowledge which men haue doth make them so drunken that they doe carelesly reiect whatsoeuer is contrarie to their meaning Hee speaketh tauntingly when he saith Yee know mee and yee know from whence I am I came not of my selfe He setteth that which is true against the opinion which they had falsely conceiued as if he should say whilest that you haue your eyes fastened vpon the earth you doe also thinke that I am wholy subiect to these thinges and therefore you contemne me as a base start vp but God will testifie that I came from heauen Therfore howsoeuer you doe reiect mee God will indeede acknowledge that I am his He calleth God true in the same sense wherein Paule calleth him faithful If so be it saith he we be vnsaithful he continueth faithfull he cannot denie himselfe For his drift is this that there is no whit of the credite of the Gospell diminished howsoeuer the worlde doe goe about to supplant it that how much soeuer the wicked do pull from Christ yet doth he remaine perfect because the truth of God remaineth alwayes sound and like to himselfe Christ seeth that he is despised hee is so farre from yeelding that he doth rather couragiously tryumph against their mad arrogancie who set nothing by him It becommeth al the faithfull to be endewed with this inuincible and heroicall stoutnes Yea our faith shall neuer be firme stable vnlesse it set light by the frowardnes of the wicked when as they arise against Christe And ãâã doth especially become godly teachers trusting to this ayd to goe foreward in defending sound doctrine although the whole world say naâ So Ieremie calleth God his promiser and reuenger because he is condemned as a deceiuer Thou hast deceiued mee O Lord saith he and I ãâã deceiued So Isaias being on euery side ouerwhelmed with slaunders reproches he flieth vnto this sanctuarie that âe shall haue God the approuer of his cause So Paule being oppressed with vniust iudgements prouoketh them all vnto the day of the Lorde counting it sufficient to set God alone against the raging world VVhom yee know not His meaning is that it is no maruell if the Iewes know not him who know not God for this is the beginning of true wisdome to haue respect vnto God VVhen he doth attribute vnto him selfe the knowledge of God he giueth vs to vnderstand that hee is not extolled rashly vnto so great confidence And he teacheth vs by his example that we must not lightly thrust in the name of god that we may boast of our patron and the reuenger of our cause For there are many too bold in boasting of the authoritie of GOD yea there is nothing more readie and bold to reiect the iudgements of all men then frantike persons who make boast of their inuentions insteed of the oracles of God But we are taught by these wordes of Christ that we must take good heed of vaine and friuolous confidence and that then we must ualiantly resist men when as we know the truth of God throughly And he that is certainely persuaded that God is on his side there is no cause why he should feare the crime of insolencie in treading vnderfoote all the loftinesse of the world 29 Because I am of him Some there be that doe so distinguishe these two members that they referre the former vnto the diuine essence of Christe the other vnto the office inioyned him of his father which that be might take vpon him he clothed himselfe with mans flesh nature which although I dare not reiect yet I cannot tell whether Christe woulde speake so subtillie or no. I confesse indeede that the heauenly beginning and arising of Christ may bee gathered thence but yet this is no sufficient proofe of his eternall diuinitie againste the Arrians 30 Therefore they sought to catch him There wanted no will in them to hurt him nay no endeuour and they had strength sufficient VVhy then do they linger in so great heate as though their handes and theyr feete had been bound The Euangelist answereth Because his houre was not yet come VVherby he telleth vs that Christ was couered with his fathers ayde against their strength and furious force And he doth also preuent the offence of the crosse because there is no cause why wee should be troubled when as we heare that Christ was carryed away vnto death not at mans pleasure but because he was aypointed of the father to be such a sacrifice Hence may we gather a generall doctrine For howesoeuer we liue vntill a day yet the houre of euerie mans death is appointed of God It is an hard matter to beleeue that being subiect to so many casualties being laid open vnto so many iniuries layings in wayte of men and wilde beastes being inuironed with so manie diseases yet we are out of all daunger vnlesse it be when the Lorde will call vs away But we must striue with distrust and first of all wee must hold such doctrine as we heare in this place Secondly the ende thereof and the exhortation which is gathered thence that all cares being cast vpon God euery man doe serue in his vocation and that he bee not called away with any feare from his office Yet may no man passe his bounds For we must not go any farther trusting vpon the prouidence of God then God commaundeth 31 And manie of the companie beleeued on him and saide when Christ shall come shall he doe more myracles thân this man doth 32 The Pharisees heard the companie murmuring thâse thinges about him and the Pharisees and Priestes sent ministers to take him 33 Therefore Iesus said vnto them yet a litle while am I with you and I go vnto him that sent me 34 Yee shall seeke mee and shall not finde mee and where I am you cannot come 35 Therefore the Iewes said amongest themselues whyther will he goe that we shall not finde him will he goe into the dispersion of the Greekes and teach the Greekes 36 VVhat speech is this that he hath said yee shall seeke me and shall not find mee and whither I goe yee cannot come 31 And many of the companie It might seeme that Christ preached vnto those which were deafe and altogether obstinate yet the Euangelist saith that there followed some fruite
man ãâã hand on him because his houre was not yet come 15 You iudge according to the flesh It may be expounded two maner of wayes either that they iudge according to the wicked iudgement of the flesh or that they iudge with respect of person for flesh is sometimes taken for the outward shew of man and both senses will well agree with this place Because whether the affections of the flesh do beare rule or the respect of persons do preuaile in iudgement neither truth nor equity haue any place there yet it seemeth to me that the sense is more sure if wee set the flesh against the spirite so that hee doth denie that they are lawfull meete iudges for this cause because they haue not the spirite for their guide I iudge no man In this also do the interpreters vary Some do distinguish thus that he iudgeth not as he is man Other some doe refer it vnto the time that seeing he was vpon the earth he did not yet take vpon him the office of a iudge Augustine bringeth both expositions suspendinge his iudgemente But that former distinction can by no meanes agree For there bee two members of this sentence that Christ iudgeth not and if he iudge his iudgement is firme and authenticall because it is diuine Therefore I doe restraine the former member where he saith that he iudgeth not rather vnto the circumstance of the preseÌt place For to the ende hee may the better proue that his enemies are giltie of pride hee vseth this comparison that they vsurpe vnto themselues the libertie of iudging preposterously and yet they cannot away with hym who teacheth simplie and abstaineth from the office of â iudge 16 And if I iudge This is a correction least he seeme altogether to depart from his right If I iudge saith he my iudgement is true that is it deserueth authority And the authoritie commeth thence because hee doth nothing but that which his father commaundeth These wordes I am not alone import as much as if he should say that he is not one of the number of men but that he is to be considered with the person whiche his father hath laid vpon him But why doth he not rather plainly chalendge to himselfe the diuinitie as he might truly and worthily To wit because the godhead laid hid vnder the vaile of the flesh he bringeth foorth the father wherein it did more plainly appeare notwithstanding his wordes tend to this end that that is to be accounted diuine whatsoeuer he doth and teacheth 17 Furthermore it is written in your law His argument might seeme weake at the first blush because no man is suffered to beare witnesse in his owne cause But we must remember that which I saide euen nowe namely that Christ ought to be exempted from the common sort of men because he is neither a priuate man neither doth he yet handle his owne priuate businesse In that he maketh himselfe to differ from the father he doth in that applie himselfe vnto the capacitie of the hearers and that in respect of his office because he was then his fathers minister and therefore he maketh him the authour of all his doctrine 19 VVhere is thy father It is questionles that they enquired tauntingly of his father For besides that according to their accustomed pride that was despitefully receiued of them which he spake concerning the father they doe also mocke him because hee doeth highly extoll his father as if hee had had his beginning from heauen Therfore in these words they denie that they care so much for Christ his father that they do attribute any thing vnto the sonne for his sake And heereupon is it that Christ is so boldly contemned euery where at this day because there be but a few that thinke that he is sent of God You neither know mee He doth not vouchsafe to giue them a flat aunswere but doeth flatly cast in their teeth their ignorance wherein they flattered themselues They enquired concerning the father yet neuerthelesse whenas they had the sonne before their eyes in seeing they saw not This was therefore a iust punishment for pride and suche wicked vnthankfulnesse that they who had despised the sonne of God shewed vnto them so familiarly shold neuer come vnto the father For how shall any mortall man ascend vnto the highnesse of God vnlesse he bee lifted vpon high by his hand Furthermore God did abase himself in Christ vnto the humilitie and basenesse of men that he might reach foorth his hand Are not those worthie to be driuen away from heauen who do reiect God drawing neere vnto them after this sort And let vs know that this selfe same thing is saide to vs all For whosoeuer he be that aspireth vnto God and beginneth not at Christ he must needes wander as it were in a labyrinth For it is not in vain that he is called the image of the father as we haue said elswhere And as they are depriued of all right and true knowledge of God who passing ouer Christ doe striue like giaunts to come vnto heauen so whosoeuer shall direct his minde and all his senses vnto Christ he shall straightway be led vnto the father For the Apostle doth not falsly say 2. Cor. 3. 18. that through the glasse of the gospel wee doe plainely behold God vnder the person of Christe This is an incomparable reward of the obedience of faith that he that humbleth himselfe before Christ doth pearce aboue all the heauens euen vnto the misteries which the Angels doe beholde and adore 20 These wordes spake hee c. The treasurie was a part of the Temple where the holy offeringes were laid vp Therefore it was a famous place VVhence we doe gather that Christ spake these words in a great assemblie of men that the people might haue the lesse excuse And also the Euangelist commendeth vnto vs the wonderfull power of God in this that they were enforced to suffer Christ when as he taught openly in the temple whom they sought of late to kill For seeing that they had a quiet gouernment in the Temple so that they might rule there with tyrannicall lust they were able to cast out Christ with one becke And seeing y t he was so bold as to take vpon him the office of teaching why do they not straightway lay hand vpon him Therfore we see that God did get him an audience and did assist him least these cruel beastes should touch him when as he was euen almost in their iawes Hee maketh mention againe of the houre that we may know that we liue and die not by the will of man but by the will of God 21 Therfore Iesus said vnto them againe I go ye shall seeke me and ye shall die in your sinnes VVhether I goe thither can yee not come 22 Therfore the Iewes said will hee kill himselfe because hee saith whether I goe you cannot come 23 Then he said vnto them you are from beneath I
him who art thou Iesus saide vnto them from the beginning because I doe also speake vnto you 26 I haue many thinges to speake and iudge of you but hee that sent me is true I speake those thinges in the worlde which I haue heard of him 27 They knewe not that he spake vnto them of the father Therefore Iesus saide vnto them 28 VVhen yee haue lifted vp the sonne of man then shall yee knowe that I am that I doe nothyng of my selfe but like as the father hath taught mee these thynges speake I. 29 And he that hath sent me it with me the father hath not left me alone because I doe alwayes those thinges which please him 25 From the beginning They are muche deceiued that take beginning in the nominatiue case as if Christ did in this place affirme his eternall Godhead There can be no such doubtfulnes in y e Greeke and yet notwithstanding the Greek interpreters doe also vary amongest themselues All doe agree in this that the preposition is to be vnderstood but many doe expound it aduerbially as if Christ did say that this is principally to bee holden Some also as Chrysostome doe reade it in one text The beginning which I also speake vnto you I haue manie thinges both to speake and iudge of you VVhich sentence Nonnus did also gather into a verse Yet the other reading is more vsuall and semeth to mee to bee the true reading Furthermore I interprete ten archân from the beginning and in my iudgement the sense is this I am not start vp of a sodaine but as I was promised in times past nowe doe I come abroade And hee addeth because I doe also speake vnto you wherby he meaneth that he testifieth plainly enough who he is if sobeit they had eares The causall coniunction oti is not put simplie to render a reason as if Christ would prooue that hee was from the beginning because he speaketh now but the affirmeth that his doctrine doth so agree with that euerlastingnesse whereof he maketh mention that it ought to bee accounted insteede of an vndoubted confirmation It may be thus resolued According to the beginning that is he of whom alreadie in times past like as now also I do confirm as it were againe or and truly that which I nowe speake agreeth also with the oracles of all ages so that it is a sure approbation To bee briefe this answere consisteth vpon two members for vnder the worde beginning he comprehendeth the continuall course of all ages since that the couenant of god was established with the fathers VVhenas he saith that he doth also speake he ioyneth his present doctrine with the olde prophesies and teacheth that it dependeth thereupon VVhereupon it followeth that this was the only cause of the Iewish ignorance because they did neither beleeue the Prophetes nor the Gospel For there is one Christ set before them euery where They did feigne that they were the Prophetes schollers and that they had respect vnto the eternall couenant of GOD but in the meane season they refused Christe who was promised from the beginning and did offer himselfe vnto them 26 I haue many things to speake of you Because he saw that he sung a song vnto deafe men he proceedeth no farther in his talke but doth only pronounce that God will reuenge that doctrine which they contemne because he is the authour thereof if saith he I would accuse you your malice and wickednesse doth minister vnto me large matter but I doe now omit that But the father who hath commaunded me to teache hee shall not foreslow his duetie for he will surely defende and deliuer his worde from the wicked and sacrilegious contempt of men The saying of Christ tendeth almost vnto the same ende whereunto that of Paule 2. Tim. 2. 13. If wee shall denie he continueth faithfull be cannot deny himselfe To be briefe he threateneth the iudgement of God vnto the vnbeleeuers who doe not beleeue his worde because he must needs defend his truth And this is the true stabilitie of our faith when as we are persuaded that God alone is sufficient to establish the authoritie of his doctrine although the whole world doe refuse it All those which serue Christe and trust to this ayde may safely conuince the whole world of lying And the things which I haue heard He saith that he vttereth nothing saue that which he hath receiued of the father And this is the only approbation of doctrine when as the minister sheweth that all that proceedeth from God which he speaketh Furthermore we know that Christ did then play the part of a minister therefore it is no marueile if hee doe therefore desire to be heard because he bringeth the commaundements of God vnto men And by his example he prescribeth a common lawe vnto all the whole Church that none be heard saue only hee that speaketh out of the mouth of God But like as he casteth downe the peruers arrogancie of men who thrust in theÌselues without the word of God so doth he furnish and arme with inuincible constancie godly teachers who are well assured in theyr consciences of their calling so that whilest that they haue God for their guide they may boldly triumph against all mortall men 27 They knew not Heereby it appeareth how dull those men are whose mindes Satan doth possesse There could nothing bee more certaine then that they are cited vnto the throne of God but they are altogether blinde which thyng chaunceth also dayly vnto other enemies of the Gospell Furthermore such making blinde of them ought to teach vs to feare 28 VVhen ye haue lifted vp Christ being offeÌded with that dulnes which the Euangelist noteth he affirmeth againe that they are altogeather vnworthie to heare any more out of his mouth You haue saith he al your senses as it were bewitched and therfore you vnderstand nothing of these thinges which I speake but there shall once be a time wheÌ you shal know that there was a Prophet of god conuersant amoÌgst you which spake vnto you Thus must we deale with the wicked they must be called precisely vnto the iudgement seate of the highest Iudge And this knowledge whereof Christ maketh mention is too late when as the wicked being drawen vnto punishment do against their wylles acknowledge God to be their iudge whom they shoulde haue meekely reuerenced Neither doth he promise vnto them amendment of life but he saith plainely that after they shall be striken with a new and vnlooked for feare of Gods wrath the dulnesse wherein they now rest shall bee taken from them So the eyes of Adam were opened that being ashamed in seeking lurking dennes in vaine he might at length perceiue that he was lost Although that knowledge of Adam which might haue beene of it selfe vnprofitable turned to his good through the grace of God but the reprobate being ouerwhelmed with despayre haue their eyes opened only to this ende that they may see
deadly thunderbolt So at this day the Papists doe laugh at and boldly with fire and swoorde persecute the worde of God which is able to mooue stones only because trusting to the deceitfull title of the Churche they thinke that they are able to mocke God and men To be briefe hypocrites so soone as they haue gotten any beautifull cloake doe oppose harde stubbornnesse against God as if hee did not pearce into theyr heartes If yee were the children of Abraham Christ doth more plainly extinguish the degenerate children of Abraham from lawfull children for hee taketh away the very name from all those that are vnlike vnto Abraham It falleth out oftentimes indeede that the children doe not represent in manners their fathers which begate them But Christ doth not dispute in this place of the carnall originall but doth onely deny that they are accounted amongest the children of Abraham before God whiche doe not hold the grace of adoption by faith For seeing that the Lorde had promised vnto the seed of Abraham that he would be their God all the vnbeleeuers which did cast away this promise did thrust theÌselues out of the stock of Abraham Therfore the state of the questioÌ is whether they are to be accounted the children of Abraham or no which doe cast away the blessing offered vnto them in the worde so that they may be neuertheles an holy stock the peculiar people of God and princely priesthood Christe denieth this and that for good causes because they must be borne againe of the spirite which are the children of promise and be new creatures whosoeuer desire a place in the kingdome of God The fleshly stocke of Abraham was no vnprofitable thing or of no valew if sobeit the truth were added For the election of God resteth in the seede of Abraham yet being free so that they are accounted the heires of life whoÌ god doth sanctifie by his spirite 40 And now yee seeke He proueth by the effect that they are not the children of Abraham as they did bragge because they resist God For what is chieflye commended in Abraham but the obedience of faith Therfore this is the marke of the difference so often as wee are to distinguish his children from straungers For vaine titles are nothing worth before God what credite soeuer they carry before men Therefore Christe concludeth againe that they are the children of the Diuell because they are suche deadly enemies vnto true and sounde doctrine 41 VVe are not of fornication They challenge no more to themselues now then before For they thought it was all one to be the sonne of Abraham and of God But they were greatly deceiued therein in that they thought that God was bound vnto all the seed of Abraham For they reason on this wise God adopted vnto himselfe the stocke of Abraham therfore seeing that we are begotten of Abraham we must needs be the children of God VVe see now how they thought that they had holynesse from the wombe because they sprang from an holy roote Finally they affirme that they are the Church of God because they descende from the holy fathers Like as at this day the continuall succession from the holy fathers puffeth vp the Papistes and maketh them more then swell Satan doth so delude them and deceiue them that they separate God from his word the church from faith the kingdome of heauen from the spirite Therefore let vs know that although they be not bastards according to the flesh but boast of the laudible title of the Church yet are they nothing lesse then the children of God who haue corrupted the seede of life For what corners soeuer they runne into yet shall they neuer bee able to escape but that they bee puffed vp with this vaine bragge onely VVe succeede the holy fathers therfore we are the Church And if so be it Christ his answere was sufficient to refute y e Iewes withal it is no lesse sufficient at this day to refute these men It wil neuer be otherwise but y â hypocrites will with their most wicked boldnes vainly make boast of the name of God but they shall neuer make those beleeue that will stand to the iudgement of Christ but that these false boastinges whiche they blunder out are ridiculous 42 If God were your father you woulde loue mee for I. This is Christe his argument VVhosoeuer is the child of God he wil acknowledge and loue his first begotten sonne but you hate me therefore there is no cause why you shoulde boast that you are Gods children VVe must diligently note this place that there is no godlinesse no feare of GOD where Christ is reiected Feigned religion pretendeth God boldly but what agreement can they haue with the father who disagree with his only sonne what maner knowledge of God is that where his liuely image is refused And this is the meaning of Christ his wordes when he testifieth that he came from the father For hee giueth vs to vnderstand that all that is diuine which he hath and that therefore it is not likely that the true worshippers of God doe refuse his truth I came not saith he of my selfe you can obiect nothing vnto me which agreeth not with God and finally you shall finde no earthly or humane thyng in my doctrine and in the whole administration thereof For hee intreateth not of his essence but of his doctrine 43 VVhy doe yee not acknowledge my speeche because you cannot heare my woorde 44 You are of your father the Diuell and yee will doe the lustes of your father He was a murtherer froÌ the beginning stood not in the truth because the truth is not in him VVhen he speaketh a lye he speaketh of his owne because he is a lyer and the father therof 45 But because I say the truth you beleeue not mee 43 VVhy doy yee not He casteth the stubbornnes of the Iewes in their teeth in this place which was so great that they could not abide to heare him Hence gathereth he that they were caried with a diuelish furie I see no difference betwene speech and word For it is more to say then to speak But it were an vnmeete thing to put the lesser in the former place Many doe distinguish it so that the ende of the interrogation may be in the worde speech as if the interrogation did only consist in these words VVhy doe yee not acknowledge my speech so that the rendring of the reason doth follow immediately because you cannot heare my word But I think they ought rather to be read in one text as if he should haue said what is the cause that my word is barbarous and vnknowen to you that I do you no good by speaking vnto you and so consequently that you cannot vouchsafe to heare that which I speake Therefore he toucheth their dulnes in the former member in the other the stubborne hatred of his doctrine afterward he assigneth the cause of both when as he saith
that they are the children of the diuell For his meaning was to cut of that wherof they made their boast continually that they were perswaded by reason and iudgement to resist 44 You are of your father the Diuell He doth now more fully expresse that which he spake twise obscurely And we must vnderstand the oppositioÌ that they could not be so enuious against the son of god vnles they had the continuall aduersarie of God to be their father Furthermore he calleth them the children of the Diuell not only because they doe imitate him but because they are enforced by him to gainstand Christ. For like as we are called the children of God not only because wee are like him but because he gouerneth vs with his spirite because Christe doth liue in vs that he may make vs like vnto the image of his father so againe the Diuel is called their father whose mindes he blindeth whose heartes he pricketh forward vnto all vnrighteousnesse and finally in whome hee exerciseth his tyranny by working mightily But the Maniches did in vaine and foolishly abuse this place to proue their doting For like as when the scripture calleth vs the children of God it doth not referre this vnto the propagation or beginning of the substance but vnto the grace of the spirite which doth regenerate vs vnto newnes of life so this saying of Christ doth nothing appertain vnto the propagation of the substance but vnto the corruption of nature the cause and beginning whereof is the fall of man In that therefore men are borne the children of the Diuell it is not to be imputed vnto the creation but vnto the vice of sinne And this doth Christ proue by the effect because they are bent readily and willingly to follow the Diuell Hee was a manslear He expresseth what these lustes be and he reckoneth vp two kindes crueltie and lying wherein the Iewes were too like Satan In that he saith he was a manslear he meaneth that he imagined mans destruction For so soone as man was created Satan being pricked forward with a wicked desire to hurt did bende all his force to destroy him And Christ doth not meane the beginning of the creation as if God had giuen him a desire to hurt but he vnderstandeth the corruption of nature in Satan which he got to himselfe which appeareth better out of the second member wher he saith that he stood not in the truth For althogh they would escape who feigne that the Diuell was euill by nature notwithstanding these words doe plainely expres a changing vnto worse that therfore SataÌ is a lyar because he fell away froÌ the truth Therfore in that he is a lyar it is not therefore because he dissented from the truth by nature but because he fell away from the same by a voluntarie fall This description of Satan is verye profitable for vs that euery man may take heede of his subtiltie and also studie to resist his violence and force For he goeth about like a roaring Lion seeking whom he may deuour and he is furnished with a thousand craftes and âleightes to deceiue wherefore the faithfull ought so muche the more to be furnished with spirituall weapons to fight and to be giuen to watchfull sobrietie that they may watch Now if Satan cannot put off this affection there is no cause why we should be troubled with this as with some new and vnwonted thing when as errours arise for Satan pricketh forward his children as fannes to make mad the world with their errours And it is no maruell if Satan doe so earnestly endeuour to euer runne the truth for it is the only life of the soule Therefore lying hath a most deadly dart to slea the soule Seeing that all men which haue eyes doe see this image of Satan in Papistrie at this day they must first of all consider with what enemie they make warâe and secondly ââie vnto the ayd of Christ their captain vnder whose banner they fight That which followeth next because the truth is not in him is a confirmatioÌ of the effect or taken as they say from the latter For because Satan hateth the truth neyther can abyde the same but is rather altogether ful of lyes Christe gathereth hence that hee is altogether fallen from the truth and that he is an enemie to the same Therfore let vs not maruel if hee shew some fruite of his Apostacie VVhen hee speaketh a lie They expounde this commonly thus as if Christe dyd denie that lying did belong vnto GOD the authour of nature and dyd rather say that it came from deprauation But I interprete it more simplie that it is the Diuell his common custome to lye and that hee canne doe nothing els but woorke fraude deceite and guile And yet may we fitly gather out of these words that the Diuell hath this vice of himselfe and that it is so proper vnto him that it is also accidentall For whenas Christe maketh the Diuel the craftes man of lying he doth manifestly separate him from God yea hee affirmeth that he is contrarie vnto him To the same ende tendeth the worde father which is added immediately for Satan is called the father of lying for this cause because he is estraunged from God in whome alone the truth abydeth and from whom as from the onely fountaine it floweth 45 And because He confirmeth the former sentence because seeing that they haue no cause to resist saue onely because they hate the truth they doe openly bewray them selues to bee the children of Satan 46 VVhich of you accuseth mee of sinne And if I speake the truth why doe ye not beleeue me 47 He that is of God heareth the words of God yee heare not because yee are not of God 48 Therfore the Iewes answered and said vnto him doe not we say well that thou art a Samaritane and hast a Diuell 49 Iesus answered I haue not a Diuell but I honour my father and yee haue dishonoured mee 50 And I seeke not my glory there is one that seeketh and iudgeth 46 VVhich of you This interrogation proceedeth from boldnes For seeing that he was giltie of no crime hee triumpheth ouer his aduersaries as a conquerour And yet notwithstanding he doth not say that he is free from their slaunders for whenas they had no matter to speake against him yet did they not cease to raile vpon Christ but he vnderstandeth y t there was no fault in him And thus much doth the word elegehein signifie as the latines doe call it rebuking when as any man is founde giltie indeed And yet notwithstanding they are deceiued who thinke that Christe doeth in this place defende his perfect innocencie wherein he alone did excell amongest men insomuch as he was the son of God For this defence must be restrained vnto the circumstance of the place as if he did deny that any thing can bee obiected vnto him for which he is not the faithfull minister of God Like
yeeres and hast then seen Abraham 58 Iesus said vnto them verilie verily I say vnto you before Abraham was made I am 59 Therfore they tooke vp stones to cast at him and Iesus was hidde and went out of the Temple 56 Your father Abraham He graunteth vnto them only in word that which he tooke from them before namely that Abraham is their father And he sheweth how vaine that obiecting of the name of Abraham was This saith he was the only end which was set before him during his whole life to see my kingdom florish For he desired me wheÌ I was absent you despice me being preset That which Christ affirmeth in this place as touching Abraham alone appertaineth vnto all the saints but this doctrine is more weighty in the person of Abraham because he is the father of all the whole church Therefore whosoeuer is desirous to be reckoned in the number of the godly let him receiue with ioy conuenient the presence of Christ which Abraham did most earnestly desire For in the worde reioyced is expressed his vehement and earnest affection Now must we vnderstand the opposition VVhen as the knowledge of Christ was as yet so obscure Abraham was so inflamed with the desire therof that he preferred the enioying therof before all good things whatsoeuer therfore how filthie is their vnthankfulnesse who despice him being opeâly reuealed vnto theÌ so coÌsequently reiect him Day doth not signifie in this place as Augustine thought eternitie but the time of Christ his kingdom after y t being clothed with flesh he appeared vnto the world that he might fulfill y e functioÌ of a redeemer But now the question is how Abraham saw the manifestation of Christ euen with the eies of faith for this seemeth not to agree with the other saying of Christ many kinges and prophetes haue wished to see the things which you see and haue not seen the Luke 10. 24. I answere that faith hath her degrees in the beholding of Christ wherby it commeth to passe that the olde prophetes sawe Christ a farre off as he was promised vnto theÌ yet coulde they not behold him as if he had been present like as he reuealed himselfe familiarly and throughly when he came downe from heauen vnto men Furthermore we are taught by these wordes that as God did not suffer the desire of Abraham to be frustrate so hee will not at this day suffer any man in vaine to desire to come vnto Christ but he will satisfie his desire Therfore in that he doth not giue himselfe to be enioyed of many the cause therof is mans frowardnes because there is but a fewe that desire him The ioy of Abraham doth testifie that he counted the knowledge of the kingdome of Christ an vnspeakable treasure and to this end is he said to haue reioyced when he saw the day of Christ that we may know y t there was nothing wherof he made greater account This fruite of faith doe all the faithfull reape that beeing content with Christ alone in whoÌ they are fully perfectly blessed they haue quiet and merie consciences And truly no man knoweth Christ aright saue he that giueth him this honour that hee stay himselfe wholy vpon him Some do expound it thus that Abraham after he was dead did perceiue the presence of Christ when he appeared vnto the worlde and so they make the time of the desire and the time of the seeing diuers times It is true in deed that the comming of Christe was reuealed vnto the holy spirits after death for whom they looked during their whole life but I cannot tell whether so subtile an exposition will agree with the wordes of Christ or no. 57 Fiftie yeeres They goe about to refute the saying of Christ as a thing vnpossible in that the maketh himselfe equall with Abraham who dyed many yeres agoe being himselfe as yet not 50. yeres olde And although Christ were not yet foure and thirtie yeeres of age yet they do graunt him more age least they shoulde seeme to deale too precisely straightly with him as if he should say thou wilt not make thy selfe so olde that thou canst boast that thou art fiftie Therefore those who doe coÌiecture that his face was more shrieueled then his age required or that mention is not made in this place of the yeeres according to the ascending and descending of the Sun they both busie themselues about nothing and the vaine surmise of Papâa who taught that Christe liued aboue fiftie yeeres is in no case to be receiued 58 Before Abraham was made Because the vnbeleeuers doe iudge only according to the carnal sight Christ telleth them that he hath somwhat that is greater and higher then mans shape which beeing hidden from the senses of the flesh is onely seene with the eyes of faith In this respect he affirmeth that he might haue been seene of the holy fathers before he did appeare in the flesh Yet he vseth other wordes before saith he Abraham was borne I am But in these wordes he exempteth himselfe from the common sort of men and challengeth to himselfe an heauenly and diuine power the feeling and perceiuing wherof was spread abroad from the beginning of the worlde throughout all ages Although these wordes may be expounded two manner of wayes for some do thinke that this may agree with the eternall Godhead of Christ simplie and they compare it with that place of Moses I am that I am Exod. 3. 14. But I doe stretch the same further because the power and grace of Christ inasmuch as he is the redeemer of the worlde was common to all ages Therfore it agreeth with that saying of the Apostle Christ yesterday to day and for euer Heb. 13. 8. For the text seemeth to require that it should be so He had said before that Abraham did earnestly desire his day because the Iewes would not beleeue that he addeth that he was euen then also Furthermore the rendring of the reason shall not bee strong enough vnlesse we vnderstand that hee was euen then knowen to be the mediatour by whom God should be pacified And yet notwithstanding in that the grace of the mediatour was of force in all ages this depended vpon his eternall Godhead Therefore this saying of Christ containeth an excellent commendation of his diuine essence Furthermore wee must marke the solemne forme of his asseueration verily verily Neyther doe I mislike that in that Chrysostome thinketh that there is great weight in the presentense of the verbe For he saith not I was or I haue beene but I am whereby he signifieth an equall and the same state from the beginning of the world vntil the end therof neither saith he before Abraham was but before he was made attributing vnto him a beginning 59 Therefore they tooke vp stones It is to bee thought that they did this as if according to the appointment of the law Christ were to bestoned VVhence we gather how great the madnesse
is dead 15 And I am glad for your sakes that I was not there that you may beleeue But let vs goe vnto him 16 Then Thomas that was surnamed Didimus said vnto his felow disciples let vs go also that we may die with him 17 Therefore Iesus came and founde that hee had lyon in the graue foure daies alreadie 11 Our friend sleepeth Because hee said before that the sicknesse was not vnto death least the disciples should bee too much troubled with a thing vnlooked for he doth now also declare that he was dead and putteth them in hope of his resurrection And their rudenesse is wonderfull that they vnderstand the saying of Christ of sleepe For although it be a metaphoricall kinde of speech yet is it so often vsed and so common in the scriptures that it ought to haue bin wel knowen vnto al the Iewes 12 If he sleepe he is safe VVhen as they say that sleepe will be wholesom for Lazarus they do by this means by the way exhort Christ not to goe thyther And yet doe they not craftily wrest the wordes of Christe vnto their owne commoditie but because they thought hee spake of sleepe they doe willingly catch at that occasion to escape daunger Augustine and many after him do cunningly play the Philosophers in this worde sleepeth namely that it is applyed vnto death for this cause because it is as easie a matter for God to rayse the dead to life as it is for vs toawake those that sleep But we may gather out of the continual vse of the scripture that Christ thought no such thing yea seeing that this selfe same translation is common also amongest the profane writers it is without all doubt that it came into vse by no other means saue only because the dead cark as lyeth without any sense or fealing euen as the body of man when he sleepeth For which cause sleepe is not vnfitly tearmed the image of death in Homer it is called the brother of death Furthermore whereas by this worde the sleeping of the bodies onely is signified certaine mad felowes do most foolishly wrest it vnto the soules as if being depriued of vnderstanding they were in daunger of death Furthermore Christe setteth foorth his power in this because he saith he will come that he may awake Lazarus For although the easinesse of the resurrection is not expressed by this woorde sleepe yet Christe sheweth that he is the Lord ouer death when as he saith that he awaketh those whom he restoreth to life Therfore Iesus said theÌ plainely vnto them This was the most singuler goodnesse of Christ that he could suffer so great grossenesse in his Disciples And truely he deferred to endow them with greater grace of the spirit for a season that being renued in a moment the myracle might bee the greater VVhen he saith And I am glad for your sakes his meaning is that his absence was profitable for them because his power should haue byn more obscure if he had holpen Lazarus by and by For the nigher the workes of God doe drawe vnto the ordinarie course of nature the more base doe they waxe and the glory thereof doth the lesse appeare which thing we doe dayly trie For if hee reache foorth his hande by and by we do not lay holde vpon his helpe Therefore to the ende the Disciples myght acknowledge that the resurrection of Lazarus was indeed a work of God it was requisite that it should be deferred that he might be most farre from all remedie that could come by meanes of man And we must remember that which I saide before that the fatherly sufferance of god is here represented in y e person of Christ. Therfore when as God doth suffer vs being ouerwhelmed with griefs long time to languish let vs know that hee doeth by this meanes prouide for our safetie VVe truly doe grone being carefull and sorrowfull but the Lorde reioyceth in our welfare and there appeareth in this poynt double gentlenesse of his that he doth not only pardon our faults but doth ioyfully find meanes to redresse the same That you may beleeue He doth not meane that this was the first beginning of faith in them but a confirmation of the faith which was already begun for as much as it was very small and weake Neuerthelesse he telleth them that they would not haue beleeued vnlesse the hande of God had been openly shewed 16 Then Thomas Hitherto the disciples endeuoured to pull backe Christe Now is Thomas readie to follow but without any confidence he doth only arme himselfe with Christ his promise that he may follow him ioyfully and quietly For these are wordes of distrust Let vs goe that we may dye whereas it became them to be sure of life Furthermore the relatiue him may bee expounded as well of Lazarus as of Christ but and if you expound it to be spoken of Lazarus it is a taunt as if he had saide what good shall we doe by comming thither Vnlesse peraduenture we cannot otherwise doe the dutie of friendes vnlesse we die together with him Yet doe I rather allow the other sense that Thomas doth not refuse to die with Christ. But this as I haue said floweth from a rash zeale because he should rather haue been encouraged by the faith of the promise 18 And Bethania was high to Ierusalem almost fifteene furlongs 19 And many of the Iewes came vnto Martha and Mary that they might comforte them for their brether 20 Therfore when as Martha had hearde that Iesus did come the came to meet him and Mary sate at home 21 Therefore Martha saide vnto Iesus Lord if thou hadst been heere my brother had not been deal 22 But nowe I knowe also that whatsoeuer thou shalt desire of God God will giue it thee 23 Iesus saith vnto her thy brother shall ryse againe 24 Martha saith vnto him I know that he shall rise againe in the resurrection in the last day 25 Iesus saith vnto her I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue 26 And euery one that liueth and beleeueth in mee shall neuer die Doest thou beleeue this 27 Shee saith vnto him truly Lord I beleeue that thou art Christ the sonne of God which shoulde come into the worlde 12 And Bethanie was The Euangelist doth diligently prosecute those thinges which serue vnto the certaintie of the historie He sheweth how nigh Ierusalem was vnto the towne of Bethanie least any shoulde maruell that many of their friendes came thence to comfort the sisters whoÌ God would haue to beare witnesse of the myracle For although they were moued with the dutie of curtesie yet were they gathered together by the secrete counsell of God to some other ende least the resurrection of Lazarus should be obscure or shoulde haue those onely to beare witnesse thereof who were of his owne family And here is proued the malicious vnthankfulnesse of the nation that this so
from indignation because this vnbeliefe whereof we haue spoken did offende him But the other way seemeth vnto me more fit namely that he did rather behold the thing it selfe theÌ the men There follow diuers other circumstances which doe more set foorth the power of Christe in raysing Lazarus from death namely the space of foure dayes that y e graue was couered with â stone which Christ commandeth to be taken away in presence of them all 39 Iesus saith vnto them take away the stone Martha the sister of him that was ãâã saith vnto him he ââinketh by this for he hath been dead foure dayes 40 Iesus saith vnto her said I not vnto thee that if thou beleeue thou shalt see the glory of God 41 Therefore they tooke away the stone where he was laid that was dead and Iesus lifted vp his eyes and said Father I thanke thee that thou hast hearde mee 42 And I did knowe that thou hearest mee alwayes but because of the companie which standeth aboute I haue saide it that they may beleeue that thou haste sente mee 43 VVhen he had spoken these wordes hee cryed with a loude voyce Lazarus come foorth 44 And hee that was dead came foorth bounde hande and foote with bandes and his face was bounde with a napkyn Iesus saith vnto them loose hym and let him goe 39 Lord be stinketh by this This is a signe of distrust because shee is not so fully persuaded of the power of Christe as becommeth her The roote of this euill is because she measureth the infinite and incomprehensible power of Christ with the sense of her flesh For because there is nothing which agreeth lesse with life then rottennesse and stinke Martha gathereth that hee was alreadie past remedie So that when as peââers cogitations doe possesse our mindes God is after a sorte driuen away from vs so that hee cannot fulfil and accomplish his worke in vs. Truly there wanted no will in Martha to haue her brother lie in the graue continually because cutting of all hope of his life from her selfe shee doeth also endeuour to stoppe the way before Christe and keepe hym backe from raysing him vppe and yet shee intended nothyng lesse This commeth to passe through the weaknesse of faith that being drawen hyther and thyther we fight with our selues and whilest that reaching out the one hand we craue helpe of God we put backe the same with the other wheÌ it is offered vnto vs. Martha lied not when she said I know that whatsoeuer thou shalt desire of God hee will giue it thee but a confused and intangled faith helpeth but a little vnlesse when we are come vnto the matter it bee applyed vnto our vse And in Martha may we see what manifold defects and wants there be in faith euen in the best She came the first of all to meete Christe this was no small testimonie of godlynesse and yet doth she not cease to let him Therfore to the end we may make way for the grace of God that it may come vnto vs let vs learne to attribute farre greater power vnto him then our senses can comprehend And if sobeit the first and only promise of God be not of sufficient force with vs yet at least let vs stay our selues as did Martha wheÌ he confirmeth vs the second and third time 40 Did not I say vnto thee He reproueth the distrustfulnesse of Martha because shee had not conceiued sufficient hope of the promise which she had heard And it appeareth by this place that there was somewhat more saide to Martha then Iohn doth set downe worde for worde although as I haue said Christ meant thus much when hee called him selfe the resurrection and the life Therfore Martha is condemned because she doth not wayt for some work of God If thou beleeue This is said for this cause not only because faith openeth our eyes that we may see the glory of God shining in his woorkes but because our faith maketh a way for the power and goodnes of god that it may shew foorth it selfe towards vs as is said Psal. 81. 11. Open thy mouth wide and I will fill it Like as on the other side vnbeliefe stoppeth the way before God and doeth as it were keepe his handes fast shut in which respect it is said in another place Iesus coulde not shew any myracle there because of their vnbeliefe Math. 13. 58. Not that the power of God is tyed vnto the wil of men but because so much as in them lyeth they driue away the same with the let of their wickednesse they are vnworthie that he should reueale himselfe vnto them It commeth to passe oftentimes that god doth ouercome such lets yet notwithstanding so often as hee plucketh backe his hande from helpyng the vnbeleeuers he doth it for this cause because they doe not admitte and accept the same beeing enuironed with the straytes of vnbeliefe Thou shalt see the glory of God Note that the myracle is called the glorye of God wherein whilest God sheweth foorth the power of his hande he glorifieth his name Martha being at length content with this second saying of Christ doth suffer the stone to be remoued she saw nothing as yet but because she heareth that the sonne of God did not in vaine commaund them to doe this she doth willingly depend vpon his commandement alone 41 And Iesus lifted vp his eyes This was a token of a mind that was well framed to pray for to the ende a man may rightly call vpon god he must be ioyned with him which cannot be vnlesse being lifted vp aboue the earth hee ascend vp into the very heauens This is not done with the eyes seeing that hypocrites who are drowned in the deepe filth and dregges of their flesh seeme with their sterne countenance to draw heauen vnto them but the children of GOD must sincerelie perfourme that which they doe feigne Neither yet must he that lifteth vp his eyes toward heauen there include God in his cogitation who is euery where and filleth heauen an earth but because mens mindes can neuer escape from and acquit themselues of those grosse inuentions but that they ââall surmise some base and earthly thing of God saue onely when they be lifted vp aboue the worlde the scripture calleth vs thyther and testifieth that heauen is Gods seate As touching the lifting vp of eyes it is no continuall ceremonie which lawfull prayer cannot want For the publicane that prayeth with his countenance turned towarde the earth doth neuerthelesse pearce the heauens with his faith Yet that is a profitable exercise whereby men awake and stirre vp them selues to seeke God Yea the feruentnesse of prayer doeth so affect and moue the body oftentimes that besides meditation it doth willingly folow the minde Certainely it is without all doubt that when Christe lifted vp his eyes towards heauen hee was carried thither with singuler vehemecie Moreouer as he was wholy with the father so he would also bring others
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 saluatioÌ 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 whaÌ 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
they despise the heauenlye illumination Although this pride dooth reigne euery where which extinguisheth the light of the holy spirite asmuch as is possible yet let vs who acknowledge our owne pouertie knowe that what sound vnderstanding soeuer wee haue it proceedeth from no other fountaine Neuerthelesse the woordes of Christe doe declare that nothing canne be perceiued concerninge the holye spirite by humane sense but that hee is knowne by the experience of fayth alone The worlde saieth hee cannot receiue the spirit beecause it knoweth him not but yee knowe him beecause hee abydeth with you Therefore it is the spirite aloane whiche reuealeth himselfe vnto vs by dwellinge in vs beeing otherwise vnknowne and vncomprehensible 18. I will not leaue you as Orphanes This place teacheth what menne are and what they are able to do when they are depriued of the ayde of the spirit to witte they are fatherlesse children layd open to all manner deceites and iniuries vnfitte to gouerne themselues finally vnfitte of them selues to doe any thing The onely remedy of so great want is if Christe doe gouerne vs by his spirit which thing he promiseth he wil do Therefore the Disciples are firste admonished of their owne weakenes to the ende they may distrust themselues and depende vppon Christe his ayde alone Secondly he putteth them in good hope by promising a remedie because he saith that he wil not faile them VVhen as he saith I wil come vnto you he declareth how he dwelleth in his and fulfilleth all thinges to witte by the power of his spirit VVhereby it appeareth also that the grace of the spirite is an excellent and euident testimonie of hys diuinitie 19. Yet a litle and the world shal see me no more but you see me because I liue and you shal liue 20. In that day yee shall knowe that I am in the Father and you in mee and I in you 19. Yet a litle He proceedeth in the commendation of the peculiar grace which ought to haue sufficed the disciples to lighten yea quite to remoue their sorrowe VVhen as saieth hee I shall be remoued out of the sight of the world I will neuerthelesse be present with you And to the ende we may enioy this secrete beholding of Christe wee must not esteeme his presence or absence by the sense of the flesh but we must endeuour to behold his power with the eyes of faith VVhereby it coÌmeth to passe that the faithful haue Christe alwayes present with them by his spirite and doe also beholde him how farre soeuer they be distant from him in body because I liue There may be a double sense and meaning of these words eyther that this sentence may be a confirmation of the next member or that it may be read by it selfe that the faithfull shall liue for this cause because Christ liueth I do willingly embrace the former sense out of which notwithstaÌding this other doctrine is gathered that the life of Christ is the cause of our life He dooth first of al note the cause of the difference why he shal be seene of his not of the world because Christ caÌnot be seene saue only according to the spiritual life wherof y e world is depriued The world seeth not christ it is no merueil for death is y e cause blindnesse But so soone as a man beginneth to liue by the spirit he is also endowed with eyes to see Christ. And this falleth out therefore beecause our life is also ioyned with Christe his life and floweth thence as from a fountaine For we are dead in our selues and the life wherein we flatter our selues is most wicked death Therefore when wee are occupied about obtaining life we must turne our eies toward Christ must translate his life vnto our selues by faith that our consciences may be fully assured that we are free from al daunger of death so long as Christe liueth for that is sure and certeine that his life is no life when his members are dead 20. In that day Many referre it vnto the daye of Pentecost but the continuall tenor as it were of one day is noted rather from the time that Christ shewed forth the power of his spirit vntill the laste resurrection They beganne to know already but it was a certeine slender rudimente or first instruction because the spirit had not wrought so effectuallye in them as yet For the wordes tende to this end that it cannot bee knowne by an idle spectulation what maner spiritual and mistical vnion that is which is betweene him and vs and againe betweene him and the father but that this is the onely way and meanes to know the same when as he powreth out his life into vs by the hidden woorking of the spirite and that is the experiment of faith whereof I spake a litle before And wheras the Arrians abused this testimony in times past that they might proue that Christ was God onely by participation and grace their cauill is easily aunswered For doubtlesse Christ entreateth not simply of his eternall essence but he commendeth that diuine power which was reuealed in himselfe For as the father hath giuen vnto the sonne the fulnesse of all manner of good thinges so againe the sonne hath powred out himselfe into vs. VVee are saide to bee in him beecause when as wee are engrafted into his body we are made partakers of righteousnesse and of all his good things hee is said to be in vs because hee dooth plainely declare by the efficacie of his spirit that he is vnto vs the authour and cause of life 21. He that hath my preceptes and keepeth them it is he that loueth me and hee that loueth me shal be loued of my father and I wil loue him and will reueale my self vnto him 22. Iudas saith vnto him not Iudas Iscariotes Lord what is done that thou wilt shew thy self vnto vs and not vnto the world 23. Iesus aunswared and saide vnto him if anye manne loue mee hee will keepe my woorde and my father will loue him and wee will come vnto him and wil abide with him 24. He that loueth not me keepeth not my sayings and the word which you haue heard is not mine but his that sent me 2â Hee that hath my preceptes Hee repeateth the former sentence agayne because the true tryall of our loue toward him consisteth therin if we keepe his commaundementes VVhereof he putteth the disciples so often in minde least they misse the marke because we are most bent to fall awaye vnto carnall affection so that wee loue something else then Christ vnder the name of Christ. VVherunto appertaineth that of Paul likewise 2. Corin. 5. 16. Although we haue knowne Christe according to the flesh yet doe we know him so no more Therfore let vs be a new creature To haue the preceptes of Christ signifieth to be well instructed in them and to keepe them is to frame a mans selfe and his life according to their rule He that loueth me Christe speaketh
as if men did preuent God with theyr loue which is an absurde thing for when as we were enemies he reconciled vs vnto himselfe Rom. 5. 10. And the woordes of Iohn 1. Io. 4. 10. are well knowne not that we loued him first but that he loued vs first But he disputeth not in this place of the cause and the effect Therfore it is falsely gathered that the loue wherewith we embrace Christ goeth before the loue of God towards vs in order For Christes only meaning is this that all those shall bee blessed which shall loue him beecause they shall be loued of him and his father againe not that God beginneth to loue theÌ then first of al but because they haue some testimony of his fatherly loue engrauen in their heartes To the same end tendeth that meÌber which followeth immediately I will show my selfe vnto him Knowledge goeth before loue I confesse but Christe meant thus much that hee wyll graunt vnto the pure woorshippers and obseruers of his doctrine that they shall goe forward dayly in fayth that is I will make them drawe neerer more familiarly vnto me Gather hence that the fruite of godlynes is going forwarde in the knowledge of Christe For he that hath promised that he will giue vnto him that hath reiecting hypocrites hee maketh all those to goe forward in the faith whoe haue imbraced the doctrine of the Gospel from their hart and do frame themselues wholy to obey him And heereby it commeth to passe that seeing many goe backward we can scarse see euery tenth person go forward in the right course beecause the greater part is vnworthy to haue Christe to reueale himself vnto it Note here that greater knowledge of Christ is set before vs as a singuler reward of our loue toward Christe wherupon it followeth that it is an vncomparable treasure 22. Iudas saieth vnto him It is not without cause that hee asketh whye Christ containeth his light amongst a fewe who is the sonne of righteousnes by whom all the whole world ought to be lightened Therefore it seemeth to be an vnmeete thing that hee should shew forth his bright beames onely vnto a few and should not spread abroade his brightnesse euerye where without difference Christe his aunswere dooth not expounde the whole question beecause there is no mention made there of the first cause why Christe dooth keepe himselfe close from the more parte when as he reuealeth himselfe vnto a fewe For to say the trueth hee founde all menne a like at the beeginning that is altogeather strangers from him wherefore hee canne chuse none that loueth him but he chuseth of his enemies that he may bende their heartes to loue him but hee chuseth of his enemies that hee maye bende their heartes to loue him Yet would hee not touch that difference at this present beecause it serued not for his purpose His meaning was to exhort his Disciples vnto the earnest study of godlines that they might goe forward the better in the fayth Therefore he was contented to distinguishe them by this marke from the worlde that they keepe the doctrine of the gospel And this marke followeth the beginning of fayth because it is the effect of calling Christ had admonished the disciples else wher of his free calling and hee putteth them in minde of the selfe same thing afterwarde hee dooth now onely bydde them studie to keepe his doctrine and to lead a godly life Furthermore Christ sheweth in these woordes how we doe rightly obey the Gospell to witte when our dueties and externall actions doe arise from the loue of him For the handes the feete and the whole bodie labour in vaine vnlesse the loue of God doe reigne in the heart that it may gouerne the externall members Now forasmuch as it is certeine that we doe keepe Christes commaundementes inasmuch as wee loue him it followeth that the perfect loue of him canne be found no where in the world because there is no man that canne keepe his commaundements perfectly Yet God accepteth their obedience who desire with a sincere endeuour to attaine vnto this marke 23. My father will loue him VVe haue already declared that the loue of GOD is not placed in the seconde order as if it didde followe our godlynesse as the cause of loue but that the faithfull may be fully perswaded that God accepteth that obedience which they doe to the Gospel and they maye euer nowe and then looke for newe encreasings of giftes VVee will come vnto him whiche loueth mee that is hee shall perceiue that the grace of GOD abydeth in him and hee shall bee encreased daylye more and more with the giftes of GOD. Therefore he speaketh of loue not of that eternall loue wherewith hee embraced those that were not yet borne beefore the creation of the worlde but after that he fealeth the same in our heartes when as he maketh vs partakers of his adoption Moreouer hee meaneth not the firste illumination but those degrees of fayth whereby the faythfull muste goe forwarde continuallye according to that of Matthew 13. 12. To him that hath shal be giuen Therefore the Papistes doe falsly gather out of this place the double loue wherewith we loue GOD. They fayne that wee loue GOD naturally before hee dooth regenerate vs by his spirit and that by this preparation wee deserue the grace of regeneration As if the scripture dooth not teach euerye where and experience it selfe dooth crye that wee are altogether turned awaye from GOD and infected and filled with the hatred of him vntill suche time as hee chaung our hearts Therfore we must note that purpose of Christ that he his father will come that they maye confirme the faithfull in the perpetuall hope of grace 24. Hee that loueth not mee Beecause the faythfull are mingled amongste the vnfaythfull and they muste needes bee tossed with diuerse stormes as in the raginge seaes Christe confirmeth them againe with this admonition that they bee not carried awaye with euil examples as if hee shoulde saye regarde not the worlde so that you depende thereuppon beecause there will alwayes bee some which will despyse mee and my doctrine but holde faste that grace euen vntyll the ende which you haue once embraced Neuerthelesse hee giueth vs also to vnderstande that the worlde is iustlye plagued for the vnthankfulnes which is in it when as it perisheth in blindnesse when it bewrayeth wicked hatred against Christe through the contempte of true ryghteousnesse And the woorde which yee heare Leaste the Disciples shoulde fainte and fayle through the stubbernnesse of the worlde hee purchaseth aucthoritie to his doctrine againe when as hee testifieth that it is of God and that it is not feigned by manne vppon the earth And in this consisteth the strength of our fayth if wee knowe that God is our guide and that wee are grounded no where else saue onely in his eternal trueth Therfore howsoeuer the worlde dooth goe madde with frowardnesse yet let vs followe Christe
this place of the secrete loue of God the father which he bare alwayes towarde his sonne they misse the marke seeing that Christ intended rather to lay as it were in our bosome a certaine pledge of Gods loue towarde vs. Therefore that subtile saying doth nothing appertaine vnto this place how the father hath alwayes loued himselfe in the sonne but the loue heere mentioned must bee referred vnto vs because Christ doth testifie that he is beloued of the father in asmuch as he is the head of the Church like as is more then necessary for vs. For hee that seeketh to know how he is beloued without a mediatour he intangleth himselfe in a Labyrinth wherein hee shall neyther finde way nor out going Therefore wee must behold Christe wherein we shall finde the pledge of Gods loue laide open For the loue of God was altogether powred into him that it might flowe from him into his members Hee had this title giuen him that hee was the welbeloued sonne in whom the good will of the father resteth But wee must note the ende that God may accept vs in him Therefore we may all beholde the fatherly loue of God toward vs in him as in a glasse because hee is not loued apart or for his owne sake onely but that he may ioyne vs vnto the father with himselfe Abide in my loue Some doe expound it thus that Christe requireth mutuall loue of his Dâciples Othersome deale better who take the loue of Christ actiuely For he will haue vs to enioy the loue wherewith hee hath once loued vs for euer and therefore hee telleth vs that wee must take heed that we depriue not our selues thereof For many men refuse the grace that is offered them many men throw away that which they had in their hands Therefore after that wee are once receiued into Christes fauour we must beware that wee fall not thence through our owne faulte VVhereas some doe inferre vpon these wordes that there is no force nor efficacie in the grace of God vnlesse it bee holpen with our constancie it is a friuolous thing Neither doe I graunt that the spirit doth only require at our haÌds those things which are in our power but that he doth shew what is to be done that if we want strength wee may craue the same at the hands of som other Likeas when Christ exhorteth vs in this place vnto perseueraÌce we must not trust to our owne cunning and strength but we must beseech him that commaundeth to confirme vs in his loue 10 If yee keepe my commandements Hee sheweth the meanes howe to perseuere if we follow him thither whither he calleth vs. for as Paule saith Rom. 8. â They that be in Christe walke not after the fleshe but after the spirite For these thinges are continually coupled together faith which layeth hold vpon the free loue of Christe and a good conscience and newnesse of life And truly Christ doth not reconcile the faithfull vnto the fââher to this end that they may play the wantons freely but that he may keepe them vnder his fathers hand and gouernment by gouerning them with his spirite VVhereupon it followeth that all those cast away the loue of Christ which do not proue by true obedience that they are his Disciples If any man obiect that the firmenesse of our saluation doth therefore depend vpon our selues I answere that Christes wordes are falsly wrested to that part because the obedience which the faithfull vse toward him is not so much the cause that hee continueth his loue toward them as the effect of loue For how commeth it to passe that they answere to their calling saue onely because they are mooued with the spirite of free adoption But it seemeth that there is too harde a condition laid vpon vs that we keepe Christs commandements wherin is conteined the axact perfection of righteousnes which farre passeth our meane measure For it coÌmeth to passe therby y t the loue of Christ shal be in vaine vnlesse we be endowed with angelicall puritie VVe may easily answere for when as Christe intreateth of the studie and desire to liue well and aright hee excludeth not that which is the principall point in his doctrine to wit concerning the free imputation of righteousnesse whereby it commeth to passe that by graunting of pardon our good deedes doe please God which beeing lame and vnperfect of themselues did deserue to be reiected Therefore the faithfull are iudged to keepe Christes commaundements when they apply their studies vnto this ende although they misse the mark much because they are loosed from that rigour of the lawe Deut. 27. 26. Accursed be euery one which shall not fulfil all thinges c. Likeas I haue also kept As we are elected in Christ so the image of our calling is most liuely expressed in him Therefore he doth for good causes set himselfe before our eyes as a patterne whome all the godly must endeuour to follow In me saith hee appeareth the similitude of those thinges which I require at your handes For you see how that I am addicted indeede vnto my father to obey him and I will proceed in this course ãâã Againe hee hath loued mee not for a moment or for a short time but the tenor of his loue toward me is euerlasting VVe must alwayes haue this conformitie of the head and the members before our eyes not only to the end the faithfull may studie to frame themselues vnto the example of Christe but that they may hope that they shall bee dayly reformed and bettered by his spirite that they may walke vntill the end in newnesse of life 11 These thinges haue I spoken vnto you Hee addeth that the goodly are not ignorant of his loue but that it is perceiued by the sense of faith so that the consciences shall enioy blessed peace For the ioy whereof he maketh mention ariseth from that peace which they haue with god whosoeuer are iustified freely Therefore so often as the fatherly loue of God toward vs is spoken of let vs know that we haue matter of true ioy giuen vs so that our consciences being quiet we may bee certaine of our saluation Furthermore this ioy is called Christes and ours in a diuers respect It is Christes because it is giuen vs by him for he is both the authour and the cause I say that hee is the cause because wee were deliuered from guiltinesse when as the correction of our peace was laide vpon him I call him the authour also because hee abolisheth feare and carefulnesse in our heartes from whence that cleare merines proceedeth It is called ours in another respect because we enioy it after that it is giuen vs. Now seeing that Christ saith that he spake these things for this cause that the Disciples may haue ioy we gather out of these wordes that all those which haue rightly profited in this sermon haue whereupon they may stay themselues By this worde abide he giueth vs to
displease the more part of meÌ For we may redily obiect that many whiche are of the world namely whoÌ the filthy coÌfusioÌ of all thinges deliteth do fauour their doctrine again many of the world do hate it because they are desirous to haue the politike order remaine 20 Remâmber the word It may also be read in the Indicatiue mode You remeÌber but without any great alteratioÌ of the sense yet in my iudgement the Imparatiue mode doth the better agree And it is a coÌfirmatioÌ of the sentence next going before where Christ said that the world hated him who did excel his disciples For it is not meet that the seruant should bee in better estate theÌ his master Furthermore after that he hath spoken of the persons he maketh meÌtioÌ also of the doctrine for there is nothing that troubeth the godly more then wheÌ they see the doctrine whiche is gods proudly coÌteÌned of men For it is an horrible monster the beholding wherof may make the strongest breast heart quaile But whilest that on the other part we remember that the sonne of God himselfe did no lesse trie stubbornnes there is no cause why we should maruel that y e doctrine of god is so little reuereÌced amoÌgst meÌ In that he calleth it their his doctrine it is referred vnto the ministerie There is one onely master of the Church but he would haue his doctrine which he taught first to be preached afterward by his Apostles 21 But all these things Because the fury of the worlde is monstrous whilest that it rageth so against the doctrine of saluation Christe sheweth a reason thereof because it is carried headlong into destruction through blinde ignoraunce For no man would warre against God openly therefore it is blindnesse and ignoraunce of God which causeth the worlde so carelesly to fight against Christ. Therefore we must alwayes haue respect to the cause neither can we haue any true consolation any where els saue only in the testimonie of a good conscience Hereby must our mindes be lifted vp likewise vnto thankfulnesse that whilest that the world doth perish in the blindnesse thereof God hath vouchsafed to make vs partakers of his light Neuerthelesse we must hold that the hatred of Christ doth proceede from the dulnesse of the minde whenas God is not knowen For as I say oftentimes vnbeliefe is blinde not that the wicked doe vnderstand and perceiue nothing but that all their knowledge is confused and doth vanish away straightway which thing I haue handeled more at large els where 22 If I had not come and spoken vnto them they should haue no sinne but now they haue no excuse for their sinne 23 Hee that hateth me hateth my father also 24 If I had not done the workes amongest them which no other man hath done they should haue no sinne but now they haue both seene and also heard both mee and my father 25 But that the worde which is written in their law may be fulfilled they hated me for nothing 26 And when the comforteâ shall come when I will sende vnto you from my father the spirite of truethe whiche proceedeth from the father hee shall testifie of mee 27 And you doe also testifie because you are with mee from the beginning 22 If I had not come In that he said that the Iewes hated the gospel because they knew not God least any man should thinke that this serueth to mittigate their offence hee addeth that they were maliciously blinde as if a man shoulde shut his eyes least hee bee compelled to behold the light For otherwise it might haue beene obiected againste Christe if they know not thy father how is it that thou doest not redresse their errour VVhy hast thou not at least tryed whether they were altogeather vnapt to bee taught or no Hee answereth that he hath executed the office of a good and faithfull teacher but all in vaine because malice woulde not suffer them to returne vnto foundenesse of minde Furthermore his meaning was to make all men afraide vnder theyr person who doe either refuse the truth of God when it is offered vnto them or resist the same willingly when they knowe it And although there remaineth terrible vengeance of God for them yet Christe hath respect rather vnto his Disciples that hee may encourage them with certaine hope of victorie least at any time they yeelde vnto the wickednes of the wicked For whenas we heare that such is their end wee may triumph now as it were in the middest of the battell They shoulde haue no sinne Christ seemeth to graunt by these wordes that only vnbeliefe is sinne and there be some which thinke so Augustine thinketh somewhat more soberly yet the commeth vnto the same sense For because faith remitteth and blotteth out all sinnes hee saith that it is only the summe of vnbeliefe that condemneth This is truly said forasmuch as vnbeliefe doth not only keepe men from beeing deliuered from the giltinesse of death but it is the fountaine and cause of all euill But all that disputation doth nothing appertaine vnto this present place For this word sinne is not taken generally but according to the circumstance of the cause which is handeled as if Christ should say that their ignoraunce is by no meanes excusable because they had malitiously refused God in his person Likeas if we call him giltlesse iust and pure whom we will acquit of one fault only wherof he was giltie Therfore that absolution of Christe is restrained vnto one kinde of sin because he taketh from the Iewes their cloake of ignorance in the contempt and hatâed of the Gospell Yet heere ariseth a newe question as yet whether vnbeliefe were not sufficient to condemne men before the comming of Christ or noe And there be frantike fellowes who gather falsly out of this place that whosoeuer died before Christs comming without faith they were in a doubtfull and suspensed state vntill Christ did shew himselfe vnto them As if there were not many places of scripture extant whiche testifie that the onely conscience was sufficient to make them guiltie Death saith Paule Rom. 5. 14. reigned vntill Moses in the worlde And in another place in the same Epistle 2. 12. he teacheth that they shall perish without lawe which haue sinned without lawe Then what is Christ his meaning Truly there is a graunting in these wordes whereby hee giueth vs to vnderstande that there remaineth nothing for the Iewes which they can pretend to mittigate their fault after that they haue reiected life willingly and wittingly when it was offered vnto them So that the excuse whiche hee graunteth them doth not quite acquit them but doeth only extenuate the greeuousnesse of the wickednesse according to that the seruaunt which knoweth the will of his master and despiceth it shal be sorer beat Luke 12. 47. For Christ meant not to promise pardon vnto others but to holde his enemies conuicted who had reiected the grace of God stubbornly to the
how fryuolous the subtiltie of the Grecians was when as they denyed vnder colour of these wordes that the spirite proceedeth from the sonne For Christ nameth the father heere as he is wont to the end he may make vs behold his diuinitie 27 And yee beare witnesse Christe giueth vs to vnderstande that the testimonie of the spirite is not such that the Apostles haue it for themselues alone and enioy it themselues alone but that it spreadeth it selfe farther abroad by them because they should bee the instruments of the spirite as he spake by their mouth VVe see now how faith commeth by hearing and yet it hath the certaintie which it hath from the seale earneste of the spirite Those menne which know not sufficiently the mist of mans minde they thinke that faith is conceiued naturally by preaching only and on the other side many brianesicke men cannot away with preaching whilest y t they breath out secrete reuelations and inspirations But wee see how Christe ioyneth these thinges togeather Therefore although there is no faith vntill the spirite of God do lighten our mindes and seale our heartes yet must wee not fet visions or oracles from the cloudes but the worde which is nigh vs in our mouth and heart Deu. 13. 14. ought to haue all our senses tyed to it and set fast vpon it As Isay as saith most excellently 59. 21. This is my couenaunt saith the Lorde my spirite which I haue put vpon thee and my woordes which I haue put in thy mouth shall not faile c. This clause yee haue been with mee from the beginning is added for this cause that we may know that the Apostles deserue more credite because they saw these thinges with their eies which they preach a saith Iohn that which we haue hard which we haue seene which our hands haue handeled 1. Iohn 1. 1. For the Lorde would that we should be so prouided for by all meanes that there might bee nothing wanting whiche might approoue the Gospell fully Chap. 16. 1 THese thinges haue I spoken vnto you that yee may not bee offended 2 They shall make you straungers from their Sinagogue but the houre commeth that whosoeuer shall kill you hee may thinke that hee doth God good seruice 3 And these things shall they doe vnto you because they haue not knowen the father nor yet mee 4 But I haue spoken these thinges vnto you that when their houre commeth you may remember that I haue tolde you And I haue not spoken these thinges vnto you from the beginning because I was with you 5 And now I goe to him that sent me and none of you asketh mee whither goest thou 6 But because I haue spoken these thinges sorrow hath filled your heart 7 But I tell you the truth it is expedient for you that I goe for if I goe not the comforter will not come vnto you but and if I shall goe I will send him vnto you 1 These things haue I spoken vnto you He saith againe that none of these thinges which he hath spoken are superfluous for seeing that fights combates are prepared for them they were to be furnished with lawfull weapons before the time And in the meane season hee giueth them to vnderstande that if they doe well muse vppon this doctrine they shall be able to resist Let vs also remember that that is spoken to vs also whiche was spoken then to the Apostles And first of all wee must note that Christ sendeth not his into the battel vnarmed and that therefore âo man faileth in this warfare saue only through the fault of his owne slouthfulnesse Neither must wee waite and stay vntill we come vnto the present matter but we must endeuour that being acquainted with these speches of Christ we may enter the combate when need requireth Neither neede wee doubt but that wee shall obtaine the victorie so long as these admonitions of Christ remaine deepely imprinted in our mindes For whenas he saith leat yee bee offended hee giueth vs to vnderstand that we neede not feare least we be turned aside out of the righte course with any thing But it appeareth heereby how fewe doe rightlye learne this doctrine in that those menne which seeme to remember it when they are free from daunger doe quayle and yeelde when they are to enter the battaile as if they were rude and ignoraunte Therefore lette vs so buckle these weapons vnto vs that they neuer fall away from vs. 2. Straungers from their Synagogue This was no light offence to trouble their mindes withall that they were to be driuen like wicked menne out of the company of the godly at least of those which did boast that they were the people of God and made their bragge of the title of the Church For the faythfull are not onely subiect to persecution but vnto reproaches and slaunder as Paule saieth 1. Cor. 4. 9. 10. Notwithstanding Christ byddeth them stand stoutly euen against this inuasion because although they be thrust out of the Synagogues yet neuerthelesse they remayne in the kyngdome of God The summe is that wee muste not be discouraged with the peruerse iudgements of menne but that we must valyauntly endure the reproach of the crosse of Christe being coÌtent with this one thing that God alloweth our cause which menne do vniustly and wickedly condemne Furthermore we gather heereby that the ministers of the Gospel are not onely euil intreated by the professed enemyes of the Gospel but that they are slaundered sometimes euen by those which seeme to be of the houshold of the Church yea very pillars The Scribes and Pharisees and Priestes by whom the Apostles were coÌdemned did boast that they were appointed by God to be iudges of the Church and indeede the ordinary gouernment of the Churche was in their power and the function of iudgeing came from God not froÌ men but they had corrupted al the order which GOD had appoynted with theyr tyranny So that it came to passe that the power which was grauÌted vnto them to edification was nothing else but a monstrous oppression of the seruauntes of God excommunication which ought to haue beene a medicine to purge the Church was turned to banish godlynesse out of the same Seeing that the Apostles tried that in their time there is no cause why the Pope his cursses shuld greatly terrifie vs wherwith he thundreth against vs for the testimonie of the Gospel For we muste not feare least they hurt vs any more then these olde ones did the Apostles Yea we ought to desire nothing more then that wee may be straungers from that congregation out of which Christ is banished Neuerthelesse let vs note that the discipline which God ordayned in his Church from the beginning was not abolyshed by that grosse abuse For seeinge that Sathan is wholly occupied about this that he may corrupt al Gods institutions we must not yeelde vnto him that that may be quite takeÌ away because of corruptions which God hath
immediately when I wil not speake with you any more figuratiuely Truely the spirit taught the Apostles nothing else saue those thinges which they had heard from Christ this own mouth but wheÌ as he shed forth his bright beames vpon their hearts hee did so driue away their darknes that hearing Christ speake as it were after a new fashion they did easily vnderstand what he meant VVhen as he saith that he wil tel them of the father he teacheth that this is the drifte of his doctrine that he may bring vs vnto God in whom is placed perfect felicitie But there remaineth one question how he saith in an other place that it is graunted to the discipls to know the misteries of y e kingdoÌ of god vnto whoÌ he coÌfesseth he spak darkly in prouerbs for there that is Mat. 13. 11 he putteth a difference betweene them and the rest of the common people that he speaketh vnto the common people in parables I aunswere there was not so great ignoraunce in the disciples but that they did lightlye taste what their Maister meant So that he separateth them froÌ the flock of the blind not without cause He saieth now that his word hath bene hitherto allegoricall vnto them in respecte of that manifest light of vnderstanding which he would giue them shortly by the grace of his spirite Therefore both these thinges are true that they did far passe those vnto whom the woord of the Gospel was vnsauerie and that they were but young beginners in respect of the new wisdome which the spirite brought them 26. In that houre He repeateth the cause againe why the celestial treasures shall be opened then so liberally to witte because they shall aske in the name of Christ whatsoeuer they shall haue neede of and GOD will deny nothing which shal be asked in his sons name But there seemeth to be some disagreement in the words For Christ addeth immedidiately after that it shal be superfluous that he should aske the father But to what end serueth it to pray in his name vnlesse he take vpon him the office of a patrone And 1. Ion. 2. 1. he calleth him our Aduocate Furthermore Paule doth testifie Rom. 8. 32. that he maketh intercession for vs now The authour of the Epistle to the Hebrewes confirmeth the self same thing 7. 25. I aunswere that Christ dooth not simply deny in this place that he is an intercessour but his onely meaning is this that the father shal be so inclined towarde the disciples that he shall willinglye and readily giue them whatsoeuer they shall pray for The father saieth he shall meete you and for his infinite loue towarde you shall preuente your patrone whoe shoulde otherwise speake for you And when as Christ is said to make intercession for vs vnto the father let vs imagine no carnall thing of him as if falling down at the fathers knees hee didde humbly pray for vs but the power of his sacrifice whereby hee once reconciled God vnto vs being alway greene and effectual the bloud wherwith he purged our sins the obedieÌce which he perfourmed are a continual intercession made for vs. This is a notable place whereby wee are taught that we haue the heart of God so soone as we haue set the name of his sonne against him 27. Because you haue loued me VVe are taught by these words that this is the onely hand of our coniunction with GOD if we be ioyned vnto Christ. And we are ioyned by a faith not feigned but such as proceedeth from a sincere affection which he signifieth by this woord loue For there is no man that beleeueth in Christ purely saue he that loueth imbraceth him with his whole heart VVherefore he did well expresse the force and nature of faith by this word But if sobeât God beginne to loue vs then after that we haue loued Christ it followeth that the beeginning of our saluation is of our selues because we preuent the grace of God But very many testimonies of the scripture are against this opinioÌ and sentence The promise of God is I wil make them loue me And 1. Ioh. 4. 10. he saith not that we loued him first It were superfluous to gather any more places because there is nothing more certeine theÌ this doctrine that the Lord calleth those thinges which are not that he rayseth vp the dead that he adioyneth himsel vnto strangers that he maketh fleshy harts of stony harts that he appeareth vnto those that seeke him not I answere that men if they be of the number of the elect are beloued of god before their calling after an hiddeÌ maner who loueth al his before they are created but because they are not as yet reconciled they are worthily couÌted Gods enemies as Paul saith Ro. 5 10. After this sort we are said in this place to be loued of god when as we loue Christ because we haue a pledge of his fatherly loue of whom we were afraid before as of a seuere iudge which hated vs. 28. I came out from the father This speach setteth forth vnto vs Christ his diuine power for our faith shuld not be firmly fixed in him vnlesse it did lay hold vpon his diuine power For his death resurrection which are two pillers of faith should helpe vs litle or nothing vnlesse his heauenly power were annexed thereunto Now we vnderstand how we ought to imbrace Christ to witte that our faith doe weigh and consider the purpose and power of God by whose hand he is offered vnto vs. Neither must we take this coldly that he came out from God but we must know also to what end and wherefore he came out to wit that he might be vnto vs wisdome sanctification righteousnesse and redemption In the second member whiche he added by by is noted the perpetuitie or continuance of his power For the Disciple might think that that was a temporall benefite that their master was sent to be the redeemer of the worlde Therfore he said that he returned vnto the father to the ende they may bee fully persuaded that none of those good thinges doe fall away by his departure which he hath brought because he powreth out the force and effect of his resurrection out of his heauenly glory Therefore he left the world when as he was receiued into heauen putting off our infirmities yet neuerthelesse his grace is forcible toward vs because he sitteth at the right hand of the father that he may enioy the gouernment of al the whole world 29 The Disciples say vnto him behold now speakest thou plainely and speakest no Prouerbe 30 Now we know that thou knowest all thinges and hast no need that any man should aske thee any question in this we beleeue that thou camest out from God 31 Iesus answered them Doe yee nowe beleeue Behold the houre shall come commeth nowe wherein you shall bee scattered euery man to his owne and yee shal leaue me alone although I am not alone
righteousnes and holynes God dooth make it knowne vnto vs daily by infinite meanes besides this how fatherly hee loueth vs but the marke of adoption farre exceedeth the rest by good right He addeth furthermore And thou hast loued them as thou hast loued me in which woordes he meant to note the cause and the beginning of loue For the aduerbe of likenes must be resolued into the coniunction causal as if he shoulde haue saide because thou hast loued me For Christ alone is he vnto whoÌ the title of beloued belongeth And again the heauenly father loueth al the members also with the same loue wherwith he hath loued the head of the Church so that he loueth none but in Christ. Although here aryseth some shew of contrarietie for Christe saieth as we haue seene else where that the infinite loue of God toward the worlde was the cause that he gaue his onely begotten sonne before 3. 16. If the cause must go before his effect we gather that menne were beloued of God the Father without Christ that is before he was ordained to be a redeemer I answere that the mercy wherewith God was moued toward the vnworthy yea his very enemies before he reconciled theÌ vnto himself is called there and in such places Loue. Truly the goodnes of God is woonderfull and vnable to be comprehended by mans wit in that bearing good wil and being fauourable vnto men whom he could not hate hee tooke away the cause of hatred least any thing should hinder his loue Paule teacheth that we were double loued in Christe first because the father chose vs in him before the creation of the world Eph. 1. 4. and secondly because he hath recoÌciled vs vnto himselfe in the same Ro. 5. 10. hath had mercy vpon vs. Behold how we are both his enemies his friends vntill we be returned into fauour with God our sinnes being purged therefore when as we are iustified by fayth properly by God wee begin to be beloued at length as children of their father And that loue wherby it came to passe that Christ was ordained in whom wee shoulde bee chosen freely being yet vnborne and being notwithstanding already lost in Adam being hidden in Gods breast doth far exceede the capacity of mans minde No man shal euer finde God fauourable saue he which shall lay hold vppon him being pacified in Christ. But like as when Christe is taken away al taste of Gods loue dooth vanish away so wee may fully assure our selues that so soone as we are engrafted into his bodye wee neede not feare least we should fall from Gods loue For doubtlesse this foundation cannot be ouerthrown that we are loued because the father hath loued him 24. Father I will that those whom thou hast giuen to me be with me that they may see my glory which thou hast giuen me before the creation of the world 25. Iust father and the worlde hath not knowen thee and I haue knowen thee and these haue knowen that thou hast sent me 26. And I haue declared thy name vnto them and will declare it that the loue wherewith thou hast loued me may be in them and I in them 24. I will that those VVill is put in steade of desire for this speache is not the speache of one that commaundeth but desireth Yet it may haue a dowble meaning either that he would haue his disciples to enioy hys externall presence or that GOD would bring them at length into the kingdome of heauen whether he goeth before them So some expound these woordes see my glorye for to enioye and be made partakers of the glory which Christ hath other some for to perceiue by the experiment of faith what Christ is and howe great his maiestie is For mine owne part hauing well weighed all thinges I thinke that Christe speaketh of the perfecte blessednesse of the godly as if hee shoulde saye that hys request should not be satisfied before they be receiued into heauen To the same effecte doe I referre the seeing of his glory They sawe the glory of Christe then as a small glimmering of light doeth come thoroughe chinkes vnto a man that is shut vppe in darkenesse nowe Christe desireth that they may goe so farre forwarde that they maye enioy the perfecte brightnesse openly in heauen In summe he desireth that the father woulde leade them foorth by continuall proceedings vnto the perfecte beholding of his glory Because thou hast loued me This dooth also farre better agree with the person of the mediatour then with the bare diuinitie of Christ. It is an hard thing that God loued his wisdome but the text leadeth vs vnto an other thing howsoeuer we receiue that It is not to be doubted but that when Christ desired before that his disciples might be ioined with him and that they might see the glory of his kingdome he spake as hee was the head of the Church Now he saieth that the loue of the father was the cause VVherfore it followeth that he was loued inasmuch as he was ordained to be the redeemer of the world VVith this loue did the father loue him before the creation of the world that he might haue wherein he might loue his elect 25 Iust father He compareth his disciples with the world that hee may thereby amplifie their commendation and fauour with the father For they must by good right be excellent who onely know God whom the whole world reiecteth Christ commeÌdeth them by good right with a singular affection whom the vnbeliefe of the worlde hindered not froÌ knowing God In calling his father iust hee derideth the worlde and the wickednes therof as if he shuld say howsoeuer the world doth proudly contemne God or refuse him yet can there nothing be taken froÌ him or done vnto him but that the honour of his iustice shal continue whole and sound to himselfe By which words he teacheth vs that the fayth of the godly must be so grounded in God that it doe neuer faint although the whole world do fall Like as at this day we must condemne Papistry of iniustice that we may defend Gods praise and preserue it to himselfe Christ saith not absolutely that the disciples knewe GOD but he putteth two degrees that he himselfe knew the father and that the disciples knew that he was sent of the father But because he addeth immediately after that he had declared vnto them his fathers name he commendeth them as I haue said for the knowledge of God which separateth them from the rest of the world In the meane season wee must note the order of faith which is described in this place The son which came out of the bosome of the father doth onelye know him properlye Therefore those which desire to come vnto God must needes receiue Christ comming to meete them and addict themselues vnto him Hee shall at length lift vp his disciples vnto God the father after that hee is known himselfe 26. I haue declared and wil declare
haue but bad successe so long as wee dare go beyond the woorde of God It may be sometimes that we may like the beginninges well but we shal be punished at length for our rashnes Therefore let obedience be the foundation of all things which we take in hand VVe are taught furthermore that those which determine to defende Christes cause doe not alwayes walke so vprightly but that there is in them some vice wherefore we muste so much the more diligently praye vnto the Lord that hee will gouerne vs in all our actions with the spirite of wysdome 11. Put vp thy sword By this commaundement Christ disaloweth Peter his fact And we must note the reason because it was not lawfull for a priuate man to resist them who were furnished with publike authoritie For we may gather that out of the other three who set down Christes generall sentence He that shal smite with the sword shal perish with the sword Therefore we must beware that we go not aboute with violence and weapons to resist our enemies yea those which prouok vs vniustly saue only so far forth as the lawes and publike autority doe permit vs. For whosoeuer doth passe the bounds of his calling althogh the whole world do commend him yet shal his facte neuer be approoued of God The cup which he hath giuen This seemeeth to be a special reason because it was mete that Christ shuld be dumb that he might be led like a lambe to be slaine Yet it is to be taken for an example because the same patience is required at al our hands The scripture compareth afflictions vnto Potions For as the good man of the house doeth distribute and deuide meat and drinke amongst his children and householde so God hath this power ouer vs to handle euery man as seemeth best to him And whether he make vs mery with prosperity or humble vs with aduersity he is sayde to giue vs sweete or bitter drinke to drinke This Potion was ordained for Christe that hee shoulde suffer death vppon the crosse for the reconciliation of the world Therefore he sayeth that he must drinke of the cuppe which the father hath measured and reached to him In like sort must we be prepared to suffer And yet these brainsicke men are not to be hearde who deny that we ought to seeke remedy for diseases and other euils whatsoeuer least we refuse that cuppe which God reacheth vnto vs. Because we know that we must once die it is meete that we be ready to die and because we know not the time of our death the Lord suffreth vs to preserue our life with those helpes which he hath ordained VVe must suffer diseases and sicknesse patiently howe grieuous soeuer they be to our flesh yet so long as it is not euident that they are deadly we may seeke some ease remedy only we must beware that we assay nothing saue that which is lawful by the woord of God Finally so that that doe alwaies remaine surely fixed in our hearts that the will of the Lord may be done we cease not to drinke the cuppe which he giueth in seeking to be deliuered from those euilles and miseries wherewith we are pressed downe 12. Then the bande and the captaine It may seeme to be an absurde thing that Christ who threwe the soldiours downe to the grounde wyth his voyce doeth nowe suffer himselfe to be taken for if he meant to submit himselfe vnto his enemies at length what neede had he to woorke such a myracle But the shewing of his diuine power had in it a double commodity For it serueth to remooue a stumbling blocke least we thinke that Christ did yeelde being ouercome through infirmitie secondly it proueth how willing he was to suffer death Therefore he defended hys power against his aduersaries so farre foorth as it was profitable but when he was to obey his father he refrained himselfe that he might be a sacrifice But let vs remember that the body of the sonne of God was bounde that our soules might be loosed from the snares of Sathan and sinne 13. And they brought him vnto Annas The other Euangelists passe ouer this because it doeth not much belong vnto the summe of the hystorie for there was nothing woorthy to be remembered done there Peraduenture the commodiousnesse of the place mooued them to put Christ in Annas his house vntill the chiefe Priest could call a councell The high priest of that yeare He meaneth not that the high priesthoode was a yearely office which many haue thought falsly but that Caiphas was high priest at that time whiche appeareth plainely out of Iosephus It was a continuall honour according to the prescript of the lawe neither was it ended saue onely by death but ambition and ciuill discorde caused the presideÌts of Rome hauing put down one priest to chuse another at their pleasure which did excell in mony or fauour So Vitellius threw downe Caiphas whom Ionathas the sonne of Annas succeeded 14. VVhich had giuen counsel The Euangelist repeateth Caiphas his sentence which we had before 11. 50. that God vsed the vncleane mouthe of the vnfaithfull and wicked high priest to publish a prophesie like as hee directed the tongue of Balaam contrary to his desire so that hee was compelled to blesse the people whom he desired to cursse for king Balacke his sake Num. 24. 5. 15. And Simon Peter and the other disciple followed Iesus And the high prieste knewe that disciple Therefore he entred into the high priests hall with Iesus 16. And Peter stoode without at the doore Therefore the other disciple went forth whome the high priest knewe and spake to the porter and brought in Peter 17. Therefore the damsell that kept the doore sayde Art thou also one of this mans disciples He sayeth I am not 18. And the ministers and seruaunts stoode there who had made a fire of coales because it was colde and they warmed themselues 19. And Simon Peter stoode also among them and warmed himselfe 15. The other disciple Some were deceiued wyth a light coniecture so that they thought that this disciple was Iohn to witte because hee vseth to conceale hys owne name when he speaketh of himself But how came Iohn who was a simple fisher manne to be acquainted familiarly wyth the proude high priest And howe coulde it bee that hee shoulde frequent the house of the highe prieste seeinge that hee did alwayes accompanye Christe It is more likely that this was none of the twelue but that hee is called a disciple because hee had embraced the doctrine of the Sonne of God But Iohn is not curious in disposinge the hystorye because hee thinketh it sufficient for him to gather a briefe summe For after that hee hathe shewed that Peter hadde denied Christe once hee intermingleth certaine other thinges and then afterwarde hee retourneth vnto the other two denials Heereby it came to passe that readers which were lesse attentiue did gather that the first deniall was
carnall and dull I answere that the difference betweene the Apostles and the women is put and placed not in our will but in the wyll of the iudge Againe I say that they were more sharply to be chidden who were not onely more taught then any other but who being also appointed to be teachers of all the whole worlde and being called the light of men and the salt of the earth Matthew the 5. chapter 13. 14. verses had so filthily fallen In the meane season it pleased the Lorde to shewe some token of his power in these weake and contemptible instruments I ascende vnto my father By this word ascend he confirmeth that doctrine which I expouÌded of late to wit ytâe rose againe for this cause not that he might linger stay vpon earth but that hauing entred into the heauenly life he might drawe the faithfull with him thither In summe he forbiddeth the Apostles by this woorde to stay in the bare resurrection onely and he willeth them to goe forewarde vntill they come vnto the spirituall kingdome the heauenly glory vnto God himselfe Therefore there is great force in this word I ascende because Christe reacheth forth his hande vnto those that be his that they maye not seeke felicitie anye where else saue onely in heauen For where our treasure is there must our heart be also Math. 6. 21. Christe sayeth that he ascendeth vpward therefore we must ascende vnlesse we will be separated from him And when he addeth that he ascendeth vnto God he doeth easily driue away what soeuer sorrowe and care the Apostles might conceiue because of his departure for he signifieth that he will alwayes be present with his by his diuine power By ascending is noted the distance of place but although Christ be absent in body yet because he is with God his power which is spred abrode euery where doeth manifestly declare and shewe his spirituall presence For to what ende did he ascende vnto God saue onely that sittinge at his righte hande hee might raigne in heauen and earth Finally he meant by this speache to commende the diuine power of his kingdome least the disciples shoulde âake the absence of hys fleshe heauily And nowe the fruite and effecte of that brotherly coniunction mentioned of late is expressed whilest that Christe maketh God and the father common as well to vs as to himselfe I sayeth hee doe ascend vnto the father who is also your father VVe heare in an other place that we are made partakers of all the good thinges of Christ but this is the foundation that hee imparteth and maketh common vnto vs the fountaine it selfe of good thinges This is questionlesse an vnestimable good thing that the faithfull may safely and surely perswade themselues that he is their God who is Christes God that he is their father who is Christes father And they neede not to feare least this hope and confidence be reproued for rashnes when as it is grounded in Christ or least it be a proud bragge whiche Christe himselfe hath indited vnto vs with his owne mouth Furthermore Christe calleth him his God in asmuch as hauing taken vppon him the shape of a seruaunt he abased himselfe Therefore this is proper to his humane nature yet it is applyed to the whole person in respecte of the vnitie because the same Christ is God and man As touching the second member we do also differ from him for he is the sonne of God by nature and we by adoption onely but such is the stabilitie of the grace which we haue by him that it cannot be shaken with anye engines of Satan but that we may alwaies cal him our father who hath adopted vs in his sonne 19. The same daye at night which was the first of the Sabaoth and the dores were shut where the Disciples were gathered together for feare of the Iewes came Iesus and stoode in the middest and saide vnto them Peace bee vnto you 20. And when hee had saide thus hee shewed them his handes and his side Therefore the Disciples reioyced when they had seene the Lorde 21 Therfore Iesus saith vnto them againe Peace be vnto you as the father hath sente me I do also send you 22 And when he had said that he breathed vpon them and saith vnto them Receiue the holy Ghost 23 VVhose sinnes yee shal remit they shal be remitted vnto them and whose sinnes ye shal retaine they shal be retained 19 The same day at night The Euangeliste declareth now that Christes resurrection was proued vnto the Disciples by the beholdinge and seeing of him It happened not without the prouidence of GOD that they were all gathered togeather in one place that the matter myght be the more surelye and certeinelye beleeued VVee muste note howe courteouslye and gentlye Christe dealte with them who did only suffer them to doubt vntil night Moreouer hee gaue them light bringing vnto them a pledge of a new lyfe when as the world waâ darke In that they were come togeather it was a signe of fayth or of a godly affection in that y t they kepte themselues close the doores being shutte in this we acknowledge some infirmitie For although the moste stronge valyaunt and constant menne are someties afrayde yet wee may easilye gather that the Apostles were so afraide then that they bewrayed their want of fayth An example worth the marking For although they doe not behaue themselues valiauntly as they ought yet they doe not flatter themselues in their infirmitie The seeke a secrete place that they may escape daunger yet they encourage themselues so that they continue together otherwise they shuld haue beene scattered abroad and one should not haue beene so bolde as to looke vppon another Thus must we striue with the infirmitie of our fleshe neyther must wee giue place vnto feare whiche prouoketh vs to faynce and fall Christ blesseth their zeale when as hee appeareth vnto them being thus gathered together and Thomas is iustlye depriued of the common grace of his brethren beecause hee was departed from the banner of vnitie like a wandring soldiour Therefore let them who are too feareful learn to sharpen and exhort themselues to correct the feare of their flesh And we must especially beware that feare doe not scatter vs abroad And the doores were shut This circumstaunce was added because it conteineth a token of Christes diuine power For whereas some think that some manne hadde vnlocked the doores for him and that hee entred in after the manner of menne it is altogeather contrary to the Euangelists minde Therefore wee muste thus thinke that Christ entred in miraculously that hee might shewe some token of his diuinitie that hee mighte make his disciples more attentiue Neuerthelesse I do in no case graunt that that is true which the Papists affirm that the body of Christ came through the doores when they were shutte They holde this for this cause that they may not onelye make his glorious bodye like to a spirite
but that that they may proue that it is vnmeasurable and contained in no place But the woordes import no such thing because the Euangelist saieth not that he entered in by the doores when they were shutte but that he stoode in the middest of his disciples when as notwithstandinge the doores were shutte and he had no entraunce and way made him by the hand of man VVe know that Peter came out of the prison when it was fast lockte shall we therefore say that he came through the middest of the yron and plankes Therefore away with these childishe subtelties who haue in them no soundnesse and bring with them many toyes and dotings Let this be sufficient for vs that Christ meant to establishe the credite of his resurrection amongst his disciples by an excelleÌt myracle Peace be vnto you This is a common forme of saluation vsed amongst the Hebrewes who vnder this woorde Peace doe comprehende all prosperitie and good thinges whiche are woont to be desired vnto blessed life Therefore this saying importeth as much as if you shoulde say Be it wel and happily vnto you VVhich I speake for this cause because some menne dispute Philosophically concerning peace and concorde in thys place seeing that the onely intent and purpose of Christ is to wish wel to his disciples 20. He shewed them his handes It was meete that this confirmation should he added that it might be made knowen vnto them by all meanes that Christe was risen againe If any man thinke that it is vnmeete and contrary to Christes glory that he beareth his woundes as yet after his resurrection Lette him first of all consider that he rose againe not for hys owne but for our sake and secondly that what soeuer maketh for our saluation it is vnto him glorious For in that he humbled himselfe for a season his maiestie was no whit abated by that Nowe seeing that these woundes which are spoken of heere doe serue to set forth the credite of the resurrection they doe diminish no whitte of his glorye And if anye manne shal gather heereby that Christ hath as yet his side thrust throgh and his handes pearced he shal be ridiculous for asmuche as it is certeine that the vse of his woundes was but temporall vntill the Apostles were fully perswaded that he was risen from death VVhen Iohn saieth that the Apostles reioyced when they sawe the Lord hee giueth vs to vnderstande that al that sorow which the death of Christ had brought to the Apostles was driuen away by his new life Hee saith againe peace be vnto you This second salutatioÌ seemeth to tend to none other end saue only that the Lord may be so heard as the greatnes and weightines of the things wherof he was about to intreate did deserue 21. Aâ my father hath sent me By these wordes Christ doth as it were coÌsecrate his Apostles into the office whereunto hee had ordained and appointed them before They were sent before through out Iudea but only like cryers which commaunded the people to heare the chiefe teacher and not as Apostles which did take vppon them the continuall office of teaching But now the Lord maketh them his embassadors that they may erect his kingdom in the world Therefore let this continue sure certeine that the Apostles are now first of all appointed to be ordinary ministers of the gospel His words import asmuch as if he shuld say that he hath executed the office of a teacher hitherto and that therfore sithence that he hath fulfilled his course he doth now coÌmit the same charg vnto theÌ For he meaneth that his father had made him a teacher of y e Church on this coÌdition that he might go before the rest for a time and that he might then chuse into this place those which might supply his place wheÌ he was absent In which respecte Paule Ephe. 4. 11. saith that hee made some Apostles some Euangelistes some Pastors to gouerne the Church vntill the ende of the world Therefore Christe dooth testifie of all that although his office of teaching was but temporall yet the preaching of the Gospell lasteth no small time but shall be eternall And secondlye to the end the doctrine which proceedeth from the mouth of the Apostles maye haue neuer a whitte the lesse authoritie he commaundeth them to enter into the same function which hee had of his father hee giueth them the same person and assigneth vnto them the same authoritie It was meete that their ministerie should be established thus for they were obscure men and of the common sorte Againe admitte they were of great renoume and dignitie yet we know that whatsoeuer men haue it is farre inferiour to fayth VVherefore it is not without cause that Christ imparteth vnto his Apostles the authoritie which he hath receiued of the father that he may by this meanes declare that the preaching of the Gospel is enioined theÌ not by man but by the commaundement of God But hee did not so put other in his place that he doth leaue the principal maistershyppe because the father would haue that to remaine in his power alone Therfore he continueth and will continue for euer the onely teacher of the Church but there is this onely difference that he spake with his owne mouth so long as he was conuersant vpon earth he speaââ ãâ¦ã by his Apostles Therefore this succession is such that Chriââ ãâ¦ã thing thereby but his âight remaineth vntouched and his honour ãâã For that decree cannot be broken whereby we are commaunded to heare him and no other In summe Christ meant not in this place to adorne menne but the doctrine of the Gospell Furthermore wee must note that he intreateth of the preaching of the Gospell onely For Christ sendeth not his Apostles to make satisfaction for the sinnes of the worlde to purchase righteousnes as hee himselfe was sent of the father Therefore he toucheth not in this place any peculier thing that he had but he doth only appoint ministers and pastours to gouerne the Church and that vppon this condition that he may retaine the principall power and that these menne may challenge to themselues nothing els but the seruice 22. He breathed vppon them Because no mortall manne is sitte for so harde and weightie a function therefore Christ furnisheth his Apostles with the grace of his spirite And truely it is a thing which passeth mans habilitie far to gouerne Gods Church to bringe the message of eternall saluation to erect the kingdome of God vppon earth and to lifte vppe menne vnto the heauens VVherefore it is no merueile that there is no meete manne founde vnlesse he be inspired with the holy Ghost For no manne can speake any word concerning Christ vnlesse the spirit directe his tongue so farre off is it that any manne is sufficient to fulfill faythfully and hartily all the partes of such an excellent office And this glorye belongeth to Christ alone to fashion and forme those whome hee
common coÌfession of al the godly which we see Christ alloweth Doutles he wold not haue suffred the honor to be giueÌ rashly and falsly vnto himself being taken froÌ his father yet he doth flatly allow that which Th. said wherfore this one place is sufficieÌt to refute the madnes of Arrius sufficiently For it is altogither vnlawfull to imagine two Gods Moreouer the vnitie of person in Christ is expressed in this place wheÌ as the same Christ is called god and lord He calleth him his twise with great force that he may declare that he speaketh according to a liuely earnest feeling of faith 29. Thomas because Christ repreheÌdeth nothing in Tho. saue only that he was so slow to beleue so that he had need to be drawn vnto the faith violeÌtly by the experiences of his senses which is quite contrary to the nature of faith If any man obiect that there is nothing more vnconuenieÌt then that faith shuld be called a perswasion conceiued by touching seeing we may easily answer out of y t which I haue already said For Th. was not simply brought by touching or seeing to beleue that christ was his god but being awaked he remeÌbred the doctrine which he had almost forgotteÌ before For doutles faith cannot flow froÌ the bare experiments of things but she must haue her beginning froÌ the word of god Therfore christ chideth Tho. for this cause because he did not giue such honour vnto his worde as he ought that he tied faith which coÌmeth by hearing and ought earnestly to be set vpon the worde vnto the other senses Blessed are those that haue not seene and haue beleeued Christ commendeth faith in this place for this cause because resting vpon the woord alone it doeth not depend vpon the sense reason of the flesh Therfore he doth briefly define the force nature of saith to wit that it staieth not in the present sight but pierceth vnto the heaueÌs that it may beleeue those things which are hiddeÌ from the sense perceiuing of maÌ And truly we must giue god this honor that his truth be vnto vs of sufficient credit of it self Faith hath in deed her sight yet such as doth not abide below in y e world in earthly obiects in which respecte it is called the euidence of inuisible things or of things which appeare not Heb. 11. 1. And Paule 2. Cor. 15. 7. setting it against sight doeth signify that it sticketh not in considering the estate of things present neither doth it looke hither and thither vnto those things which appear in the world but it dependeth vpon the mouth of god and that trusting to the word of God it ouercoÌmeth the whole world that she may fasten her anker in heauen The summe is that there is no true faith but that which beinge grounded in the woord of God doeth rise vnto the inuisible kingdom of God that it may surpasse all humane apprehension If any man obiect that this saying of Christ disagreeth with that other Math. 13. 16. where he pronounceth that the eyes are blessed whiche see him present I answeare that Christ doeth not speake in that place of the corporall beholding and sight only as in that place but of the reuelation which is coÌmon to all the godly sitheÌs that he appeared vnto the world to be the redemer therof He coÌpareth the apostles with the holy kings and prophets who were holden vnder the dark shadowes of the law of Moses But now he sayth that the condition of the faithful is better because there shineth vnto them a more perfect light yea because the substance truth of the figures is giuen theÌ Many wicked men saw christ then with the eies of the flesh who were neuer a whit the happier therefore but we who neuer saw Christ with our eyes do enioy that blessednesse which Christ commendeth VVhereupon it followeth that the eyes are called blessed who consider spiritually that heauenly and diuine thing which is in him For we do at this day behold Christ in the Gospel as if he were present before vs. In which sense Paul sayth vnto the Galathians 3. 1. that he is crucified before our eies VVherfore if we couette to see that in Christe which may make vs happye and blessed let vs learne to beleeue when we see not That which is wrytten 1. Pet. 1. 8. agreeth with these woordes of Christe where the faithfull are commended which loue Christe whome they haue not seene and reioyce with an vnspeakeable ioy although they beholde him not And whereas the Papists doe wrest these woordes to approoue their transubstantiation it is more then friuolous They bidde vs beleeue that Christe is in the shape and likenesse of breade that we may be blessed But we know that Christe did intende nothinge lesse then to make faith subiecte to the inuentions of menne which if it goe but a little beyond the boundes of the woorde it is no more faith Iâ wee must beleeue all things which wee see not then shall our faith be tied to all monsters which it pleaseth menne to inuent to all fables which they lust to blunder out Therfore to the end this saying of christ may take place that must first be proued out of the woord of God which is called in question They alleage the woord in deede for their transubstantion yet if it be wel expounded it maketh nothing for their doting and folly 30. Many other myracles wroght Iesus before his disciples which are not writteÌ in this boke 31. But these thinges are wrytten that yee may beleeue that Iesus is Christe the Sonne of God and that beleeuing yee may haue life in his name 30. Many other Vnlesse this preuention had been added the readers might haue thought that Iohn had omitted none of the myracles which Iesus did that he hath the perfect ful hystory of al things here Therfore Iohn doth testify first that he did only wryte certain things of many not because the other were vnworthy to be recited but because these were sufficient to edify faith And yet it doth not follow thereupon that they were wrought in vaine because they were profitable for that age Secondly although we doe not knowe at this day what they were yet we must not set light by them because we vnderstand that the Gospell was sealed with great aboundance of myracles 31. And these thingâ By these wordes he signifieth vnto vs that he wrote so much as ought to satisfie vs because it is abundantly sufficient to confirm our faith For he meant to preuent the vaine curiosity of men which cannot be satisfied beareth too much with it self Furthermore Iohn knew wel what the other Euangelists had wrytten And seeing that he inteÌded nothing lesse then to abolish their wrytings without doubt he doth not separate their narration from his Yet it seemeth to be an absurd thing that faith is fouÌded and grounded in myracles which ought wholely to âeane vnto the
signifying with what death he should glorifie God And when he had thus spoken he sayeth vnto him Followe me 15. Therefore when they had dined The Euangelist declareth nowe how Peter was restored vnto that degree of honour from whiche hee fell That vnfaithfull deniall whereof we haue hearde had made hym vnwoorthy of the Apostleshippe For howe coulde he be a fitte teacher of faith who had fallen away from the same filthily Hee was made an apostle to witte with Iudas But so sone as he forsoke his place he was also depriued of the honor of the Apostleship Therefore the libertie of teaching and his autoritie also are restored vnto him now both which he had lost throgh his own fault And least the infamy of his fal shuld any whit hinder him Christe wipeth away and blotteth out the remembrance thereof Such a kind of restoring againe was necessary both for Peter and also for his hearers for him to the end he might the more stoutly do his dutie being certein of the calling which was enioyned him againe for theÌ least the blot sticking in his name might be an occasion of despising the Gospell It is also very profitable for vs at this day that Peter shuld come forth vnto vs as a newe man whose shame was abolished which might hinder his dignitie Simon the sonne of Iohn louest thou me Christ signifieth by these words that no man can serue the Church faithfully and take paines in feedinge the flocke vnlesse he looke higher then vnto men For first the office of feeding is of it selfe painefull and troublesome seeing that there is nothing more hard then to keepe menne vnder Gods yoake whereof many are weake many light and froward some slow sluggish some hard churlish vnapt to be taught Now Satan layeth in their way all the stumbling blocks he can that he may thereby discourag a good pastor Herevnto is added the vnthankfulnes of many and other causes of wearisoÌnes Therfore no man shal euer go forward constantly in this office saue he in whose heart the loue of Christ shal so reigne that forgetting himself and addicting himself wholy vnto him he may ouercome al impediments Paul declareth that he was so affected 2. Cor. 5. 14. wheÌ he saith the loue of Christ bindeth vs considering this that if one died for al theÌ were al dead And although he meaneth that loue wherewith Christ loued vs and whereof he shewed a token in his death yet he adioineth the mutual affection which ariseth by the feeling of so great a benefit And againe he marketh the wicked false teachers which trouble y e church with this mark that they loue not the Lord Iesus 1. Cor. 16. 22. Therefore let those which are called to gouerne the Church remember that if they couet to execute their office wel and rightly they must begin at the loue of Christ. In the meane season Christ doth testifie plentifully what account he maketh of our saluation whilst that he coÌmendeth the same vnto the pastors so singularly and hee affirmeth that this is vnto him a token and testimonie how dearly they loue him as if they care for the same carefully There could no more effectual thing be spoken to encourage the ministers of the Gospel theÌ when they heare y t no office is more acceptable to Christ then that which is emploied in feeding his flock Al the godly may draw no small comforte thence when they heare that they are so deare and precious to the sonne of God that he putteth them as it were in his roume And the same doctrine ought to make the false teachers not a litle afraid who ouerturne the gouernment of the church because they shall suffer no small punishment at Christes handes whoe pronounceth that he is violated by them Feede my Lambes The scripture applyeth this word feede vnto al manner of gouernment metaphorically but because the spiritual gouernment of the Church is handeled in this place it is profitable to note vppon what partes the office of a pastour consisteth For doubtlesse there is not anye idle dignitie depaynted out vnto vs in this place neither dooth Christe giue vnto mortall man anye gouernment which hee may exercise at his pleasure confusedly VVe haue seene before chap. 10 that Christ is properly the only pastor of the church VVe haue also seene why he taketh this name to himself to wit because he gouerneth his sheep with the doctrine of saluatioÌ and so consequently doth feede them because that it is the true foode of the soule And now because he vseth the help of men to preach his doctrine he doth also giue them his name or at least make them partakers of the same Therfore those are accouÌted lawful pastors before God who gouerne the Church vnder Christe their head by the ministerie of the word wheÌce we may easily gather what burdeÌ Christ laieth vpon Peters shoulders and vpon what condition hee setteth him ouer his flock VVherby the wickednes of the Romanistes is sufficiently and plainely refuted who wrest this place to establish the tyrannye of their popedom It was said say they vnto Peter before al other feede my sheepe VVe haue already declared why it was rather spoken to him theÌ to the rest to wit that being free from al sinister note mark he might be free to preach the gospel and therfore Christ maketh him a pastour thriâe that the three denials wherby Peter had purchased to himself eternal infamy being abolished they may no whit hinder his Apostleship as Augustine Chriso Ciril many other do prudently note But there is nothing giuen Peter in these words which is not in like sort common to al the ministers of the gospel Therefore the Papistes doe in vaine hold that he is the chief for this cause because he alone is called especially But admit we graunt that he had some honour giuen ãâã priuatelye I pray you how wil they proue that he was placed in the primacy Admitte he were the chief amongst the Apostles shal it therfore follow streightway there vpon that he was the vniuersal byshoppe of al the whole worlde Moreouer whatsoeuer Peter receiued it dooth no more apperteine vnto the Pope then vnto Mahomet For by what right doth he boast brag that hee is Peters heire Againe what manne of sound iudgement wyll graunt vnto him that there is any heritable right giuen or set downe by Christ in this place Yet will he be accounted his successour woulde to God he were None of vs is contrary to him but that he may both loue Christe and haue a great care to feede his flocke but when the loue of Christ is neglected the office of feeding is reiected it is too vnmeete and too foolish a thing to boast of succession And like as when Christe commaunded Peter to feede he meant not to erect a throane for an idol or for an hangman of soules out of which he might miserablye torment the Church so hee did brieflye teach what
heare yet they get them friuolous excuses wherewith they may exempt themselues from the necessitie of obedience And truelye the cause why we are not so touched with the power of the Gospell as it were meete commeth not by any other meanes but that wee are a lette vnto our selues and with our malice we choake the light by beholding whereof wee are moued whether we will or no. Matth. Marke Luke 4. Â Â 23. Then he sayd vnto them you will surely say to me this prouerbe Physition heale thy selfe what soeuer we haue heard done in Capernaum doe it here likewise in thine own countrey 24. And he said verily I say vnto you no prophet is accepted in his countrey 25. But I tell you of a troath manye widowes were in Israel in the dayes of Elyas when heauen was shut three yeeres and sixe monethes when great famine was throughout all the land 26. But vnto none of them was Elyas sent saue vnto Sarepta a citie of Sydon vnto a certain wydowe 27. Also there were many lepers in Israell in the time of Eliseus the Prophet yet none of them was made cleane sauing Naaman the Syrian 28. Then all that were in the Synagogue when they heard it were filled with wrath 29. And rose vp and thrust him out of the citie and lead him vnto the edge of the hill whereon their citie was builte to caste him downe headlonge 30. But he passed through the middes of them and went his way 23. Phisition heale thy selfe By the wordes of Christ it is easily gathered that he was contemptuously receiued by the Nazarites for he vttereth that which he knew they thought in their mindes Then he layeth the falt vppon them why he stayeth from working miracles amongste them and he reproueth their malice because they gaue no reuerence to the Prophet of God The obiection which he preuenteth is this It is no maruell if his countrey men haue him in no estimation seeing that hee doth not ennoble his owne countrey with miracles as he doth straunge places therefore this is a iust reuenge if he be reiected of his which he lesse esteemeth then any other To this purpose belongeth the common prouerbe that a Physition shoulde beginne first with himselfe and his owne people before he shew his skill of curing to strangers The summe of the obiection is Christ did preposterously for that with his myracle hee renoumed other cities of Galile had no respect to his own countrey And this seemed to the Nazarites to be an honest excuse why they againe might refuse him 24. Verily I say vnto you Hee layeth to their charge that it is through their own fault that he sheweth not his power in miracles amongst theÌ as in other places For the incredulitie of men stayeth God that he work not for their saluation as were to be wished Matth. 13. 58 and Mar. 6. 5. Therfore could not Christ doe miracles amongst them because they beleeued not in him not that it is in the will of men to tie the handes of God but because he depriueth them of the fruit of his workes which through infidelitie make themselues vnworthy Therefore the aunswere is asmuch as if Christe should haue sayde If you wil be partakers of miracles why doe you not giue place to God Naye why doe you proudlye reiect the minister of his power Therefore you haue a iust reward of your contempt that you being passed by I should rather shew my miracles in other places that I am the Messias of God to whom the restoring of the Church is committed And truely that vnthankefulnesse might not be borne that when God would haue his sonne brought vp in their citie that they should despyse such a nourse VVherefore of ryght he withdrew his hande from thence that it should not be scorned by so wicked contemners But here we learne how much the Lord esteemeth his word for that he may punish the contempt of the same hee taketh from amongst them the graces which are testimonies of his preseÌce For the vnderstanding of this sentence That a prophet is not esteemed in his owne countrey let the readers looke what we haue said in the fourth Chapter of Iohn about the end 25. There were many widowes after that Christ had layd the fault vpon them that they were without miracles he now proueth by two examples that it should not seeme absurde if God should preferre straungers before his owne housholde people and they ought not to laye the faulte vppon him if that he obeyed the calling of God as Elyas and Elisaeus did in times past And sharply he restraineth their vaine confidence that they would haue him bound to them because he was brought vppe amongst them At what time saith hee the famyne continued for two yeares and a halfe there were manye widowes in the lande of Israel whose neede the Prophet was not commaunded to helpe but he was sent to a straunger of the citie of Sydon Likewise Elisaeus cured none of the Lepers of his owne countrey but Naaman that manne of Syria And though he peculyarly nyppeth the Nazarits yet hee also reproueth the vnthankefulnesse of al the nation for that almost al were wont so much the more vnworthily to despise the Lord by how much he came neere to them For how came it to passe that God preferred the straung woman before all the Israelites but because that the Prophet being thrown forth of them was enforced to seeke entertainment in a prophane land And wherefore would God that Naaman the Syrian should be healed by Elisaeus but for the reproofe of the people of Israell Therefore the meaning is that it now falleth out as it did in times past that God will send his power a farre off vnto straungers because he is driuen backe by theÌ that dwell at home with him Yet Christe declareth that nothing of his glory is diminished in that he is nought set by of his countreymen because that God to their ignominie and shame can other where honour and exalt his sonne as in tymes past hee honoured his Prophets in the middest of the Gentiles In this manner the foolish glorying of flesh is beaten downe when wee see the Lorde reigne not onelye where and when hee will but euen in the vttermoste corners not regarding the lande which hee had chosen for a dwelling place for himselfe Also heere is a generall doctrine to be gathered that it becommeth not vs to prescribe God a lawe for the bestowing of his benefites but that at his pleasure hee may rayse the lowe and the most contemned menne to honour the chiefe being reiected Neyther is it lawefull for vs to styrre if he altogether ouerthrow that order y t pleaseth our iudgement And the Antithesis betweene Israell and the prophan nations must be noted But it behooueth vs alwayes to consider this thas he chooseth none beefore other for their own worthinesse but that rather commeth by the wonderfull counsell of God Yet though the