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 Dâ—ciples 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 haÌ„ds 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 perseueraÌ„ce 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 fâ—â—her 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 coÌ„meth 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 〈◊〉 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
spake openly 18. 20 The name comforter apperteineth aswell to Christ as to the spirit 14 16 The comforter should not haue come vnlesse Christe had gone away 16. 7 hee should teach the Apostles al things 14. 26 Christ his godlines towardes his mother was strange 19. 25 Christe is the onelye meanes to please God 1. 29 How wee receiue of Christe his fulnes 1. 16. Christ sitteth vppon a colte 12. 14 15 Christe praieth for his Apostles and not for the world 17. 9 Christ is the king of Israel 1. 46 and 12. 13 Christ his coat 19. 23 The multitude wil make Christe a king 6. 16 They seeke Christ that they may be filled 6. 16 They beare witnesse of Christe 12. 17 Church How the Church can be restored 6. 45 What we must chiefly respecte in the gouernment of the church 10. The church hath no more deadly enemies than houshold enemies 13. 18 Circumcision Circum is of the Fathers 7. 22 Commandement The commandements of Christ are loue 15. 12 Those which keepe Christ his coÌ„mandementes are beloued of him 15. 10 Confession Confes. must not bee separated from faith 12. 24 Confidence Confid in our knowledge is the worste plague of all other 7. 28 The hope and confidence which leaneth vnto Christ ouercommeth al feare 12. 14 The certeintie of confidence is necessary 3. 18 Conscience whence peace of conscience ariseth 15. 11. A notable example of a fearfull conscience in Pilate 19. 11. Counsel Counsel taken according to the reason of the flesh 11. 49. Crosse. the humilitie of the crosse offendeth many 1. 46. If the feare of the crosse doe terrifie vs from followinge christe it is a great shame 19. 25. Crowne the crowne of thornes 19. 2 Cuppe those men do not refuse the cuppe giuen them of God who seeke remedy for diseases 18. 11. Curiositie An example of hurtfull curiosity in Peter 2. 20. D. Darkenesse To walke in darkenesse 8. 12. 25. not to abide in the same place 46. Dauid Dauid did beare Christe his person 16. 28. Dead the dead shall heare the voice of the sonne of God 5. 25. Christ raiseth the dead As the father 5. 21. Death VVhy christ his death is a sacrifice for our sinnes 10. 18. Christe his deathe is likened to sowing 12. 23. why it was requisite that christe his death shuld be voluÌ„tary 12. 12 Christe his death was the perfect restoring of the world 12. 31 In the death of christe we haue sure hope of life 19. 30. what we oughte chiefly to consider in the deathe of Christe 12. 27. In the death of christe we must loke vnto the eternall counsell of God 16. 32. there was nothinge done in the death of christ but that which was decreed by the hande and counsell of God 19. 17. the whole accomplishing of our saluation and all the partes thereof are contained in the deathe of christ 19. 30. The death of faithfull is a passage vnto God 3. 1. Howe the bitternesse of deathe waxeth pleasant vnto vs. 12. 26. The houre of euery man Death is appoynted 7. 30. All men are naturally afraide of death 21. 18. VVe caÌ„not ouercome the fear of death without gods helpe 21. 18. God is glorified by the death of the martyrs in y â— same place How that those that beleeue are sayd to passe from death to life 5. 24. None of the faithfull shall see death 8. 51. Deedes All the deedes of Christ are not to be imitated 13. 14. Doe VVithout me yee can doe nothing 15. 5. Degrees Degrees to be coÌ„sidered in the wordes of Christ. 12. 27. Deliberation Deliberation which is godly 11. 48. Deceit Deceit what it signifieth in Iohn 1. 47. Disciples By what marke Christ distinguished his disciples froÌ„ the world 14. 2â— 17. 22. True disciples of Christe 8. 31. The disciple is not greater then his master 19. 26. The disciples of Christe goinge backewarde 6. 66. The disciples beleeue Christe 2. 11. Iesus standeth in the middest of them 20. 19. The disciples are sent 17. 18. 20. 21. The disciples are cleane 13. 11. because of the woorde of Christe 15. 3. Dissention Dissention about christ 7. 43. 10. 19. Deuill The deuil is the father of lying 8. 44. VVhether the deuill be a lier by nature or no. 8. 44. Diuinitie Diuinitie of Christe sheweth forth it selfe more mightily after his ascention 14. 12. The diuinitie of Christe is eternall 11. Doctrine What is the chiefest thing in doctrine 1. 45. How Christ calleth his doctrine the fathers doctrine 7. 16. Christe is asked by Cayphas of his doctrine 18. 19. The end of Christ his doctrine 16. 25. Those which loue Christes doctrine do profit dayly 14. 21. Christ his doctrine is a stone of stumbling to the vnbeleeuers 6. 66 They blaspheme the spirit who thinke that any thâ—ng ought to be added vnto the doctrine of the Apostles 16. 13. We must stay our selues vpon the doctrin of the Apostls in the same place It is a peculier gifte of God to embrace doctrine 6. 44. Whence we must set the autority of the spiritual doctrine 7. 16. The way to examine doctrin 7. 18 The contempt of doctrine troubleth the godly 15. 20. The doctrine of Christ shall be a death to the vnbeleeuers 6. 60. Wee must distinguish diligently betweene general doctrine suppositions 19. 7. Drawn How men are said to bee drawn of God 6. 44. Draweth The father draweth vnto Christ. 6. 44. Dye It is expedient that one dye for the people 11. 51. 18. 14. Dyeth Christ dieth 16. 19. 30 Duety VVhat is our duetie in entring into daungers 7. 1. E Elect. Howe the elect are distinguished from the reprobate 17. 6. Why god careth for the elect 17. 3 Gods spirit worketh in the elect after an hidden manner 17. 10. By what marke the Elect are distinguished from the reprobate 5. 29. and 6. 37. God keepeth backe the Elect by an hidden bridle 20. 28. Christ giueth life to the Elect alone 17. 3. How sure the Electe are of their saluation 10. 29. Election Election is lame without faith 6. 40. The knowledge of Election ought to procure in vs the desire to praie 17. 9. Two kinds of Election 15. 16. Elias Elias called Iohn 1. 21. Empires Empires did not arise rashely nor through the errour of men 10. 35. Errour Errour arose amongst the disciples by mistaking the wordes of Christ. 21. 23. Erring No end of erring vnlesse we cleaue to the worde of GOD. 22. 23. Eutiches Eutich heretike 21. 23 Euangelist Those things are sufficient to saluation whiche the Euangelistes haue comprehended in writinges 21. 24. Euils The Euils which we suffer are to be imputed to our liues 5. 14 Excommunication The ryte of Excommunication did springe from the moste auncient custome of the Church 9. 22. Excommunication must be restored to his lawfull vse 16. 2. Excommunication is the sinowe of Ecclesiasticall discipline 12. 42. Excuse The Iewes haue no excuse 15. 22. Easter Preparation
and 457. 26. How Christ is made manifest vnto vs by the gospel 784. 27. Christ is to be soght for in heaueÌ„ 787. 31 christ did twise cast out of the temple the sellers and biers 565. 12. Christ was contemptuouslye receiued of the Nazarites 140. 23. VVhen Christ kepte the passeouer with his disciples 683. 17. christe verye reprochefullye handled of the reprobate 280. 25. why christ accused of false witnesses held his peace 720. 62. why Christ trembled at death 510. 51. what Christ feared in death 707. 39. Christ therefore suffered that he myght reconcile the worlde vnto god 536. â—7 Christ moued with true sorow 702. 37. VVhye Christe after a solemne rite was condemned of an earthly iudge 727. 1. 740. 26. christ raised from the death 771. Christ honourably buried 768. 59. Christe howe ignoraunt of the daye of iudgement 655. 36. when christ is sayd to come 279. Christes body verily humane 23. 31. Christ is subiect to ignoraunce 102. 40. of Christe two natures 33. 43. the knowledge of christe is from God 312. 12. Christes office 59. 16. and 83. 6. and 92. 34. and 104. 49. 244. 12. 322. 18. and 340. 48. and 371. 38. and 373. 13. and 432. 34. 550. 9. and 635. 5. 21. Christes humblinge 58. 3. and 70. 7. and 73. 12. and 101. 40. 105. 51. and 237. 3. 321. 14. and 531. 29. and 543. 28. Christes modestie 103. 46. Christes mekenesse 124. 16. and 323. 19. the condition of Christes life 236. 20. christes grace and vertue eternall 46. 72. and 34. 29. Christes Fastinge a seale of the Gospell 126. 1. christes temptations what 530. 28. Christes pouertie 564. 5. the difference of Christ the Ministers 120. the beholding of Christ double 88. 30. and 340. 48. and 351. 16. Christes kingdome spirituall 75. 71. and 79. 1. and 84. 11. and 143. 13. and 506. 24. and 539. 22. and 559. 9. and 579. 42. and 582. 43. and 732. Christes kingdom eternal 26. 33. 45 9. 16. and 579. 42. 603. 44. The perfection of Christes kingdome in the ende of the worlde 670. Christes Priesthoode euerlastynge 459. 16. Christes Lordshippe ouer the dumbe elements 260. 26. the coÌ„fession of Christ an especial worship of God 284. 32. Christes first sermon vnto hys Disciples 158. 3. christes people who 63. 21. and 221. 16. and 236. 20. christes woordes are not sophistically to bee vrged 182. 30. and 221. 16. and 236. 20. christes voyce to the reprobate deadlye 430. The force of christes voyce 148. 22. 242. 9. and 253. 41. 260. 26. and 264. 9. The afflictions of christ and the faithful common 540. 22. christes obedience 702. 30. christes desire to profite all 371. 38. The contempt of christe from whence 322. 17. and 4â—5 55. the contempt of christes grace 313. 28. christes sorrowe for the vnthankfulnesse of menne 452. 2. christes anger 320. 8. VVho is to bee accounted a Martyr of christe 161. 12. christes zeale 452. 2. and 565. 12. christes will whether one and the same 706. 39. The ende of christes myracles 152. 17. christes sittinge at the right hande of the father 603. 44. 721. 64. christes care for the church 154. 13. christes Transfiguringe of what maner 471. 2. christes death the renuing of the world 666. 50. christes death why called a taking away 510. 51. christes death why 〈◊〉 to baptisâ—â—e 666. 50. christes ascension into 〈◊〉 the fulfilling of the new 〈…〉 christes 〈…〉 26. 1. and 203. 6. and â—67 2. 〈…〉 14. christes second comming 55 〈◊〉 christe onely must be obeyed 60â— 6. to deny christ how hurtful 284. 31. Church what maner of Church 〈◊〉 of Christ 186. 1. 345. the church consistinge of the simple common people 570. 47. the church not grounded vppon Peter 156. 16. the church the spirituall house of Iacob 26. 33. the church the field of the Lord 357. the church why compared to a floore 121. 12. the church subiecte to painfull temptations 641. 14. and 651. the church layd open vnto diuers deceits 220. 15. the church bounde to the worde of God 581. 42. the church as yet troubled with manye faultes 356. the church for Elders of the church 499. 17. the state of the olde church 12. 16. and 13. 17. and 39. 54. and 111. 3. and 565. 12. the churches plentifull encrease 267. 1. the churches condition of what sort 45. 71. and 154. 13. and 369. 47. the churches warfare with sathan 45. 71. and 460. 18. papists abuse tho churches title 116. 9. the churches perfection of what maner 121. 12. the churches iudgement not in vayne 500. 18. God wonderfully preserueth his church from the wicked 84. 7. Cicero his place 73. 11. circumcision sometimes was done at home 41. 58. the popishe cleargies arrogancie 116. 9. the popishe cleargies immunitie 508. 24. to come in the name of the Lord what 559. 9. commandements differ from iustifications 6. 6. VVhich is the least commaundement 168. 19. common for prophane 442. 19. compssion is commended 397. 21. Mutual concord is commended 173. 23. Looke charitie cencupiscence a sinne 175. 28. consession of Christ an especiall woorship of God 284. 32. consession of sinnes profitable and necessary 112. 6. and 494. 21. From whence the papistes fetche auricular consession 113. 6. and 228. 4. and 4. 13. 14. and 494. 21. vprightnesse of conscience necessarye 6. 6. and 187. 3. quietnes of conscience necessary in the seruice of God 47. 73. quietnesse of conscience the frute of faith 370. 50. an euill conscience neuer quiet 83. 7. and 417. 2. and 421. 24. The force of an euill conscience 263. 29. and 417. 2. and 687. 25. The blockishnesse of an euill conscience 687. 25. consciences are not to be caught in a snare 435. 2. 519. 12. 586. 21. contempt of the Gospell from whence 305. 16. and 309. 25. contentions are to be auoided 131. 5. and 173. 25. continencie the speciall gifte of GOD 518. continuance in faith and prayer necessary 99. 19. and 278. 22. and 526. 22. and 666. 49. conuersion of fathers vnto the sonnes 13. 17. God is the authour of conuersion 12. 16. looke repentaunce Corbana what 729. 6. the contempte of corrections in the world very great 135. 19. and 160. 10. Of brotherlye correction three degrees 497. 15. to refuse corrections an extreeme euill 135. 19. Couetousnesse Couetousnesse is greatlye to be taken heede of 200. 19. and 203. 24. and 354. 22. and 374. 15. 16. and 395. 14. and 524. 20. the hurre of Couetousnesse 526. 22. and 5â—7 23. and 681. the best waye of correcting Couetousnesse 203. 24. Counsels whether Counsels may erre 804. 20. Courtiers are entrapped in many sinnes 423. 28. Crates the Thebane folishly cast his goods into the sea 525. 19. the Crosse without Christ accursed 287. 38. Crueltie detested of God 397. 21. by the woorde Cuppâ— Gods prouidence is noted 705. 39. Curiositie is to be auoided 3. 1. and
world cānot 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 commō 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 commandemēt 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 oftē 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 offēce 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
through the benefite of the worde which Paul Actes 17. 28. ascribeth vnto God namely that in him we be and moue and liue Therefore it is God that quickeneth vs but yet by his eternall worde The life was the light of men I do of set purpose passe the other interpretations which are not according to the Euangelists minde In my iudgement he maketh mention heere of that part of life whereby men doe excell all other liuing creatures as if he shoulde say that that was no common life which was giuen vnto meÌ„ but such a life as was ioyned with the light of vnderstanding Furthermore hee separateth man from other creatures because wee doe better perceiue the power of God in our selues by vnderstanding then behold the same a farre of So Paule saith in the Actes That God is not to bee sought a farre of because hee reuealeth himselfe within in vs. Therfore after that the Euangelist hath set before men the generall consideration of the grace of Christe to the ende hee may bryng them neerer to consider thereupon hee sheweth what thinge was giuen them peculiarly namely that they were not created like to beasts but being indued with a minde they were placed in higher degree Furthermore seeing that God doth not in vaine kindle his light in their mindes it followeth that they are created to this end that they may acknowledge him to be the authour of so great and singuler goodnesse And seeing that he hath powred from thence into vs this light the fountaine whereof was the worde it ought to be vnto vs in steed of a glasse wherin we may cleerely see the diuine power of the worde 5 And the light shineth in the darknesse It might haue been obiected that men are called blinde in many places of the Scriptures that the blindnes whereof they are condemned is too well knowen for they doe miserably vanish away in all their reason For whence come so many Labyrynthis of errours which are in the worlde saue only because men are carried away by their owne vnderstanding vnto nothing els but vanitie and lying And if so be it there appeare no light in men that testimony of the diuinitie of Christe whereof the Euangelist maketh mention in the verse going before is quite put out For that was the third degree as I said that in the life of men there is a certaine thing which is farre more excellent then is mouing and breathing The Euangelist preuenteth this obiection and first of all doth tel vs that the light wherwith men were endued in the beginning is not to be esteemed according to their present state because in this corrupt degenerate nature this light was turned into darknes yet in the meane while he saith that this light of vnderstaÌ„ding is not quite put out because there shine as yet certaine sparkles of light in this darke mist of mans minde Now the Readers vnderstande that this sentence hath two members For he saith that men are nowe far from that perfect nature wherwith they were indued in the beginning for he affirmeth that their minde which should haue light in euery part being drowned in darknes doth miserablie dasâ—e that by this means the glory of Christ is as it were darkened in this corruption of nature But again the Euangelist proueth that there are as yet certain reÌ„nants of light remaining in the midst of darknes which may shew the diuine power of Christ in some part Therefore the Euangelist doth confesse that the minde of man is blinded so that it may rightly be iudged to be ouerwhelmed with darknesse For he might vse a more milde worde and say that the light is obscure and mistie but his meaning was more plainly to expresse how miserable our estate is after the fal of the first man And whereas he affirmeth that the light shineth in the darkenes that doth no whit appertaine vnto the commendation of nature being corrupted but rather it taketh away all cloke of ignorance And the darkenes comprehended it not Although the sonne of God did alwayes inuite men vnto himselfe by this small light which remaineth in vs as yet yet the Euangelist saith that this thing had no good successe because in seeing they saw not For since the time that man was estranged from God ignorance doth so oppresse ouerwhelme his minde that what light soeuer remaineth in it it lyeth without effect being choked vp And this thing is proued by dayly experience For whosoeuer they be that bee not regenerate by the spirite of God seeing that they excell in some reason they do manifestly declare that man is not only created to breath but to vnderstand But yet they come not vnto God by this leading of their reason nay truly they doe not so much as come towarde him so that all their vnderstanding is nothing els but meere vanitie Whereupon it followeth that man is altogether destitute of saluation vnlesse God put to his helping hande againe for when as the sonne of God doth powre out his light into theÌ„ yet are they so dull that they caÌ„not coÌ„prehend froÌ„ whence that light coÌ„meth but being carryed away with dotings vaine imaginations they become altogether foolish That light which remaineth as yet in the corrupt nature hath two principall partes For there is some seede of religion ingendered in all men secondly there is ingrauen in their consciences a difference betweene good and euill But I pray you what fruit ariseth heereof saue this that religion doth degenerate into a thousande monsters of superstitions and the conscience ouerthroweth all iudgement so that it maketh a mixture of vice and vertue To be briefe naturall reason will neuer bring men vnto Christ Nowe in that they are furnished with wisedome to gouerne the life in that they are borne vnto excellent artes and learning all that likewise doeth vanish away without fruite Furthermore wee muste note that the Euangelist doeth onely speake of naturall giftes and doth not as yet touch the grace of regeneration For there are two distincte vertues in the sonne of God the former whiche appeareth in the creation of the worlde and order of nature the other whereby hee renueth and restoreth nature when it is decayed As hee is the eternall worde of God the world was created by him through his power all things retaine the life which they haue once receiued man was adorned especially with that excelleÌ„t gift of vnderstanding and although by his fall hee haue lost the light of vnderstanding yet he seeth and vnderstandeth as yet so that that is not quite abolished which hee hath naturally by the grace of the sonne of God Yet because hee darkeneth that light which remaineth as yet in him with his blockishnesse and frowardnesse it remaineth that the sonne of God take vppon him a new office that is of a Mediatour that hee may reforme builde vp again with the spirit of regeneration man being lost and destroyed Therefore they play the Philosophers
imputing vnto them their sinnes VVherefore if we wil shew our selues faithful ministers of the Gospel we must endeuour this with al diligēce For the Gospell differeth from prophane philosophy moste of all in this poynt because it placeth mans saluation in the free forgiuesse of sinnes For the other benefites of God doe flowe hence that God dooth illuminate vs and regenerate vs by his spirit that he reformeth and fashioneth vs after his owne image that hee armeth vs with inuincible strength against the world and Sathan Therefore all the whole doctrine of godlines and the spirituall blinding of the Church stayeth vppon this foundation that God doth adopt vs vnto himselfe freely being purged from all our sinnes And Christ doth so enioyne vnto his Apostles the commaundement to forgiue sinnes that hee dooth not translate and giue vnto them that which is his own It is proper to him to forgiue sinnes Hee doth not resigne vp this honour vnto the Apostles inasmuch as it belongeth to him But he biddeth them testifie the forgiuenesse of sinnes in his name that he may reconcile menne vnto God by them ◠Finally he alone to speake properly doeth forgiue sinnes by hys Apostles Yet the question may be seeing that he doeth only make them witnesses or preachers of this benefite and not authours why he doeth so highly extoll their power I answeare that this was graunted for the establishing of our faith There is nothinge more for our profite then that we may safely perswade our selues that our sinnes are not remembred before God Zacharias calleth this the knowledge of saluation in his songe Luke 1. 77. Seeing that God doeth vse the testimonie of men to proou◠the same our consciences shall neuer be quiet vnlesse they acknowledge that God himselfe doeth speake in their person Therefore Paule sayeth 2. Corint 5. 20. we exhort you that ye be reconciled vnto God as if Christ did beseeche you by vs. Nowe doe we see why Christe doeth set foorth and adorne the ministerie which he enioyneth hys Apostles with such an excellent title to witte that the faithful may be fully perswaded that that is sure and certain which they heare concerning the remission of sinnes and that they may make no lesse account of that reconciliation which is offred by the voice of men then if God himselfe should reach foorth his hand out of heauen The church reapeth moste plentifull frute of this doctrine daily whilest that it vnderstandeth that her pastours are made the promisers of eternall saluation and that shee needeth not to seeke for the remission of sinnes whiche is committed vnto them Neither ought we therefore to make small accounte of thys incomparable treasure because it is put in earthen vessels But we are to thanke God who hath vouchsafed to bestowe so great honour vppon men that they represent his person and the person of his sonne in testifying the forgiuenes of sins And let vs know that whilest braine sicke men do despise this embassage they tread vnder foot the bloud of christ Againe the Papists are more then doltish who wrest this place vnto their magicall absolutions Vnlesse a man confesse his sins in the Priests eare we must hope for no remission as they say For Christ would haue the Apostles to forgiue sinnes but they cannot obsolue vnlesse they knowe the matter Therefore menne must needes confesse theyr sinnes But their errour is ridiculous whilest that they passe ouer the principall issue of the matter to witte that this authoritye is graunted the Apostles to auouch and defend the authoritie of the Gospel the preaching wherof was committed vnto them For Christe dooth not appoynte in this place confessionaries that they may sifte and know euery sinne by secret whisperinges but lowd preachers of the Gospel that they may seale the grace of the purging gotten by Christe in the heartes of the faythfull VVherefore we must note the manner of forgiuing sinnes that we may know what power this is which is giuen the Apostles VVhose sinnes ye shal retaine Christ addeth this second member to terrifie the contemners of his Gospel that they may know that they shal not escape scotte free for this their pryde Therefore as the embassage of eternal saluation and of lyfe was enioyned the Apostls so were they armed with vengeaunce against al the wicked who refuse the saluation which is offered them as Paule teacheth 2. Cor. 10. 6. But it is the latter in order because the true and natural end of preaching the Gospell oughte to haue beene shewed first In that we are reconciled vnto God this is proper to the Gospell and it is an accidentall thing that the vnbeleeuers are adiudged vnto eternall death In like sorte Paule after that hee denounceth that vengeaunce vnto the vnbeleeuers whereof I haue spoken of late hee addeth immediately after that your obedience shall be fulfilled For he giueth vs to vnderstand that it is proper to the Gospel to inuite al menne vnto saluation and it is an accidentall thing that it bryngeth destruction vnto some Notwithstanding we must note that whosoeuer heareth the voice of the Gospel vnlesse hee embrace remission of sinnes promised vnto him therein he is wrapt in guiltines and tied with eternall damnation For as it is a liuely sauor vnto the children of God so it is the sauor of death vnto death vnto those that perish Not that the preaching of the Gospel is necessary to condemne the reprobate seeinge that we are all lost by nature and euery man bringeth gètteth to him self new causes of death besides the heritable curse but because their stubbernnes deserueth a far greater punishment who despise the son of God willingly and wittingly 24. And Thomas one of the twelue which was called Dydimus was not with them when Iesus came 25. Therfore the other disciples said vnto him we haue seene the Lord. But hee sayde vnto them vnlesse I shal see the print of the nailes in his hands and shall thruste my finger into the prynte of the nayles and shall thrust my hande into his side I wil not beeleeue 26. And eight dayes after his disciples were within againe and Thomas was with them Therfore Iesus came when the doores were shut and stoode in the midst and said vnto them Peace be v◠to you 27. Then saieth hee to Thomas bringe thy finger hyther and see my handes and brynge in thy hande and thruste it into my side and bee not vnfaythfull but faithfull 28. Thomas aunswered and said vnto him My Lord and my God 29 Iesus saith vnto him Thomas because thou hast seene me thou hast beleeued Blessed are those which haue not seene and yet haue beleeued 24. And Thomas The vnbeliefe of Thomas is rehearsed in this place that the faith of the godly may be the better confirmed thereby He was not only slow and hard to beleeue but also stubberne His hardnesse caused Christ to offer himself to be seene also felt in the same shape againe By this meanes