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 monumeÌ„t 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 coÌ„mitted 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 coÌ„mentarie which is peculiarly coÌ„secrated 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 diligeÌ„ce of a good shepheard which is exacted froÌ„ other vertues which the greatnes excelleÌ„cy of mine office do require do coÌ„tinually before god bewaile mine estate for that I am troubled with so many vices whiche do hinder my course so I dare protâ—st that I waÌ„t 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 fâ—aile 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 coÌ„cerning 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
be saued For calling did at length in his time reueale the secrete counsell of God wherby men are ordeined vnto life and certainely it is effectuall whylest that he doth regenerate vnto himself by his spirit those to be his sonnes who were before begotteÌ„ of flesh blood NotwithstaÌ„ding here ariseth a question how the Gentiles were brought to bee gathered vnto the Iewes For it was not meete that the Iewes should cast away the couenant which god had made with the fathers y t they might offer theÌ„selues to serue Christ againe that it was not conuenient that the Gentiles should take vpon them the yoke of the lawe that being ingrafted into Christ they might become companions of the Iewes Here must wee marke the distinction betweene the substance of the couenant and the externall additions For the Gentiles coulde by no other meanes submit themselues vnto y e faith of Christ saue only by imbracing that eternall couenant wherein the saluation of the worlde was grounded By this meanes were the Prophesiâ—s fulfilled Straungers shall speake the language of Canaan Isay 19. 18. And againe seuen Gentiles shall catch holde on the cloake of one Iewe and shall say we will walke with you Zach. 18. 23. And againe they shall come from far and go vp into the mount Syon And therefore was Abraham called the father of many nations Gen. 17. 5. because they should come from the East VVest which should sit downe in the kingdome of God with him Mat. 8. 11. And as touching the ceremonies they are the middle wall whiche Paul saith was taken away Ephe. 2. 14. So that wee were ioyned vnto the Iewes into the vnitie of faith as touching the substance and the ceremonies were abolished least there should be any thing which might keepe them back from ioyning hands with vs. And there shall be one flock That is that al the children of god may grow into one body as we doe all confesse one catholike faith and one body must of necessitie haue one head onely There is one God saith Paule one faith one baptisme Therefore we must be one as we are called into one hope Eph. 4. 4. And although this stock doth seeme to be diuided into diuers fouldes yet are the faithfull which are dispearsed throughout the whole world enclosed with common hedges because the 〈…〉 is preached vnto all the same sacraments are in vse there is the same forme of prayer and those thinges which are requisite in the profession of faith Marke the meanes wherby the flocke of God is gathered togeather namely when there is one shepheard of all and his voyce is hearde The meaning of which wordes is this when as the Church is subiect to Christ alone is subiect to gouernment and taketh heed vnto his doctrine then is the estate thereof well ordered If the Papistes can shew vs any such thing amongst them let them inioy that title of the Churche whereof they boast so muche but and if Christe bee silent there his Maiestie be troden vnder foote his holy ordinaunces be mocked what other thing is their vnity but a diuelish conspiracie which is worse and more execrable then all disorder and flattering abroade Therfore let vs remember that we must alwayes begin at the head For which cause when as the Prophetes doe describe the restoring of the church they doe alway ioyne Dauid the king with God as if they should say that there is neither any church where God doth not reigne neither any kingdome of God where the honour of a shepheard is not ascribed vnto Christ. 17 Therfore doth the father loue mee There is an other higher cause for which the father loueth the sonne For the voyce was not heard in vain from heauen That he was the welbeloued sonne in whom God was well pleased Mat. 3. 17. But because hee was both made man for our sake and the father loued him to this end that he might reconcile vs vnto himselfe it is no maruell that he doth affirme that he is loued therfore because our saluation is more deare vnto him then his owne life And this is a wonderful commendation of Gods goodnesse toward vs and such as ought worthilie to cause vs to loue him wholy in that hee doth not only powre vpon vs the loue which is due to his only sonne but referreth it vnto vs as vnto the finall cause And truly Christ had no need to put vppon him our flesh that in it he might be beloued but that by redeeming vs he might be a pledge of his fathers mercy That I may take it againe Because the death of Christe whereof the Disciples heard might make theÌ„ not a little sorowfull yea might greatly shake their faith he comforteth them with the hope of his resurrection which should immediately ensue as if he should say that he woulde not die vpon this condition that he may be swallowed vp of death but that he may rise againe a conquerour straightway And we must at this day so thinke vpon the death of Christ that we doe therewithall remeÌ„ber the glory of his resurrection So that we do acknowledge him to haue been life because hauing entred into combate with death he hath ouercome the same mightily and tryumphed victoriously 18 No man taketh it from mee The other comfort wherwith the disciples may vphold theÌ„selues in the death of Christ is this that he dyeth not against his will but doth willingly offer himselfe for the sauegarde of his â—â—ocke Furthermore he doth not only deny that men haue power to put him to death saue only in asmuch as he will suffer them but he doth also exempt himselfe from all manner force of necessitie VVe stand in another state who must of necessitie die because of sin Christe himselfe was also borne a mortall man but this was voluntarie submission and not any bondage laid vpon him by some other Therefore Christes intent was to fortifie his disciples least that seeing him shortly after caried away to be put to death they shold haue bin discouraged as if he had been oppressed of his enemies but that they might acknoweledge that he did die to redeeme his flocke through the wonderfull prouidence of God There is a continuall profite in this doctrine that the death of Christ is a continuall sacrifice for our sinnes therfore because it was a voluntarie sacrifice according to that saying of Paul Rom. 5. 19. These wordes I lay it downe of my self may be expounded two maner of wayes either that Christ putteth his life from him hee himselfe remayning perfect as if any man should put off his cloathes or that hee dyeth of his owne accord This commandement Hee calleth vs vnto the eternall counsell of God the father to the end we may know that he was so carefull for our saluation that he gaue vs his only sonne how great soeuer hee bee And Christ himselfe who came into the world that he might shew himselfe obedient vnto the father sheweth that this is
what should become of men in so greate frailtie of the fleshe if hauing once obtained life they shoulde afterward be left vnto themselues Therefore the continuall estate of the life must be grounded vpon the power of the selfe same Christ that hee may finish that which he hath begunne And the faithfull are saide neuer to dye for this cause because their soules being borne againe of the vncorruptible seed haue the spirite of Christ abiding in them whereby they are continually quickned For although the body be subiect to death because of sinne yet that spirite is life for righteousnesse Rom. 8. 10. And in that the outwarde man is dayly corrupted in them that is so farre from impayring theyr true life that it euen helpeth forwarde the same because the inwarde man is renewed from day to day 2. Cor. 4. 16. Yea death it selfe is in them a certaine setting free from the bondage of death Doest thou beleeue this Christ seemeth at the firste sight to intreate of the spirituall life for this cause that hee may withdrawe the minde of Martha from her present desire Martha did desire to haue her brother restored to life Christ answereth that he is the authour of a better life namely because he quickneth the soules of the faithfull by his heauenly power But I doe not doubt but that his meaning was to comprehende a double grace Therefore he commendeth generally the spirituall life which he giueth vnto all those that be his but he will giue some tast thereby of this power which hee would afterward shewe in raysing vp Lazarus 27 Truly Lorde To the end that Martha may prooue that she did beleeue that which she had heard of Christ that he is the resurrection the life she maketh answere that she beleeueth that he is Christe and the sonne of God so that indeed this knowledge comprehendeth in it selfe the summe of all good things For we must alwayes mark to what end the Messias was promised and what office the Prophetes doe attribute vnto him And when as Martha confesseth that it was he that shoulde come she confirmeth her faith with the prophesies of the Prophetes VVhereupon it followeth that the full restoring of all thinges and perfect felicitie is to be hoped for at his hands and finally that he was sent for this cause that he may erect set in order a true and absolute estate of the kingdome of God 28 VVhen she had said these thinges she went and called her sister Mary secretly saying the master is present and calleth thee 29 So soone as shee heard that shee ryseth straightway and commeth vnto him 30 And Iesus was not yet come into the towne but was in the place where Martha met him 31 The Iewes therefore which were with her at home and did comfort her seeing that Mary arose sodainely and went out they followed her saying shee goeth vnto the graue that shee may weepe there 32 Therefore after that Mary came where Iesus was when shee sawe him shee fell at his feete saying vnto him Lorde if thou haddest beene heere my brother had not beene dead 33 Therefore so soone as Iesus saw her weeping and the Iewes whiche came with her weeping he groâ—ed in the spirite and troubled himselfe 34 And hee sayde where haue you laide hym They say vnto him come and see 35 Iesus wept 36 Therfore the Iewes said behold how he loued him 37 And certaine of them said could not he which opened the eyes of one that was blinde bring to passe that this man should not die 38 Then Iesus groned againe in himselfe and came vnto the graue and it was a 〈◊〉 and a stone laid vpon it â—â— Called her sister It is likely that Christ stayed without the towne at the request of Martha least he should come into such an assemblie of men For she feared daunger because Christ had but of late hardly escaped out of the middest of death Therefore least his comming shoulde be noysed abroade any further she telleth her sister priuilie The master is present This word master doth shew what account these godly matrones did make of Christ And although they had not profited so much as became them yet was this a great matter that they had wholy addicted themselues to be his disciples And the sodaine departure of Mary that she might come to meet him doth not a little testifie how she reuerenced him 31 Therfore the Iewes that were with her Although Christ suffereth Martha to returne home that she might draw aside her sister out of the companie yet Christe did intend an other thing namely that he might haue the Iewes to see the myracle They doe in no case thinke vpon this but it was no new matter that men should be brought thyther as it were in darknes by the secret prouidence of God whyther they went not They thinke y t Mary goeth vnto the graue as those are wont to doe who seek to haue their sorrow stirred vp For this disease reigneth commonly euery where that husbands being depriued of their wiues and parents of their children and again wiues of their husbandes and children of their parents or kinsfolkes or friendes doe increase ambitiously by all means possible their mourning and it is a solemne thing to finde out diuers inuentions to this ende So that indeede whereas the affections of men are alreadie inordinate they prick them forward with newe prickes to the ende they may the more vehementlye and with greater force resiste God Further more it was their dutie to pull backe Mary least by beholding the Sepulchre she should gather matter of mourning but they dare not vse so sharpe a remedie but euen they themselues doe nourish the inteÌ„perancie of her grief in that they beare heâ— coÌ„panie So that it falleth out oftentimes that their consolations are little worth who beare with their friendes too much 32 Shee fell downe at his feete In that she falleth downe at his feet we doe thereby gather that he was worshipped in that house aboue the coÌ„mon order and manner of men For although they were wont to prostrate themselues before kinges and rulers yet because Christ had him selfe no princely or loftie thing in himselfe according to the flesh Mary falleth downe at his feete for another ende Neither would she haue doone so vnlesse shee had beene perswaded that hee was the sonne of God Lord if thou hadst been here Although she seemeth to speake honourably of Christ after a sort yet we haue of late declared what corruption is in these wordes For doubtlesse the power of Christ whiche did replenish heaueÌ„ earth ought not to haue bin restrained vnto his corporall presence 33 Hee groned in the spirite Vnlesse Christ had sorrowed togeather with them he woulde haue stood rather with a fierce countenance but when as he conformeth himselfe vnto them euen vnto weeping he declareth his agreement with them For the Euangelist seemeth in my iudgement to expresse the cause of such
seruice hee proposeth vnto them the bowels of the mercie of god The scripture is ful of such testimonies which declare that the grace of Christ is made of no effect if we bēd not to this purpose But it is to be noted that he saith that we shuld serue him without feare For it signifieth that god cānot be rightly serued but with quiet setled mindes for they which are not perswaded but are in doubt with themselues whether they shal finde him merciful or offended whether he accepteth their obedience or refuseth the same to be short they which vncertainly wauer betweene hope and feare it may be that somtimes they carefullye busie thē selues in seruing him but they neuer submit themselues sincerely from the heart vnto him for feare doubtfulnes cause thē to abhor him so that if it were possible they wold rather wish that his Godhead were extinguished But we know that no sacrifice is acceptable to God but that which commeth of a free wil and which is offered with a glad heart VVherefore that men may worship aright it is necessarie that their cōsciences be first quieted as Dauid saith Psa. 130. 4. Mercy is with thee that thou maist be feared For God hauing giuē peace to men doth cal them louingly to him and causeth them to come gladly and with a free bold affection to worship him And hereof doth Paule gather that sentenc◠whatsoeuer is not of faith is sinne Rom. 14. 23. For seeing that God hath reconciled men to himself in his sonne Christ seeing he defendeth them by the ayde of the same his sonne that they might be without al feare and seeing hee hath layd vp their saluation in his hand and keeping Zachary hath good cause to say that by his grace we are deliuered from feare Therefore the Prophetes ascribe this as a propertie to his kingdome that men should haue a certaine peace and should enioy most quiet ioy 75. In holynes and righteousnes As God hath comprehended in two tables the rule of liuing well So Zachary doth shewe heere that wee haue then serued god according to his law whē as our life is framed to holines righteousnes For it is not to be doubted but that holines doth cōtaine those dueties of godlines which belong to the first table of the law And of this thing Plato was not ignoraunt and rigteousnes extendeth to all the dueties of charitie For God requireth nothing else of vs in the second table but that we should giue to euery man that which is his due There is added before him that the faythfull may know that it is not sufficient for them to gouerne their life wel or that they keepe their hands their feete and their whole body from all sinne before the sight of men for it behooueth them to liue to the iudgement of God who is not satisfied with an outward holines but he especially beholdeth the heart Last of all least any man thinke that he hath done his duetie when as he hath serued God for a small time Zachary saieth that they were redeemed of this condition that they should spend their whole life in endeuouring to serue God And seeing that our redemption is eternall it is our duetie neuer to forget it And seeing God adopteth vs vnto him selfe for euer our thankfulnes ought not to be trāsitorie or for a smal time to be short seeing that Christ died and rose againe for them it is conuenient that hee should be Lord both of their life and death Therfore Paule in that place which I cited a litle before commaundeth vs to lead a holy and a righteous life vntill the comming of the mightie God looking for saith he the blessed hope c. Matthew Marke Luke 1. 76. And thou babe shalt be called the Prophet of the most heigh for thou shalt goe before the face of the Lord to prepare his waies 77. And to giue knowledge of saluation vnto his people by the remission of their sinnes 78. Through the tender mercie of our God whereby the daye spring from an high hath visited vs. 79. To giue light to them that sitte in darkenesse and in the shadow of death and to guide them into the way of peace 80. And the childe grewe and waxed strong in sprit and was in the wildernesse til the day came that he should shew himselfe vnto Israel 76. And thou childe Zachary returneth againe to the commendation of the grace of Christ but he doth this as it were vnder the person of his owne sonne briefly setting forth the office of teaching for the which he was prepared and apponted And although that he could not yet discerne any prophetical giftes in the litle childe being but eight dayes old he yet turning his eies to behold the counsaile of God doth speake as of a thing perfectly knowne To be called a prophet of God is in this place taken for to be accompted and to be openly knowne The secrete calling of God was gone and passed before it onely rested that it should be made knowne vnto men what he was But because that the name of a prophet is generall therefore by the reuelation brought vnto him by the Angel he is appoynted to be the forerunner of Christ. Thou shalt goe before the face of the Lord saith he That is this office thou must vndertake that by thy preaching thou maist turn men to heare the Lord But why Iohn when he had almost ended his course denied that he was the Prophet of God it is declared in that place in Iohn And we shal hereafter see what manner of preparing of a way this is whereof Zachary here speaketh 77. To giue knowledge of saluation Zachary nowe toucheth the chiefe poynt of the Gospell in that he teacheth that the knowledge of saluatiō is put in the forgiuenes of sinnes For seeing that by nature we are born the children of wrath it followeth that by nature wee are condemned and lost and this is the cause of our damnation that we are guiltie of vnrighteousnes wherefore there is no other way whereby we may escape death except that God should reconcile vs to him selfe by not imputinge or laying our sinnes to our charge And it is easily gathered out of the words of Zachary that this is the onely righteousnes that remayneth for vs before God For wherof commeth saluation but of righteousnes And if that it be not lawful for the children of God to acknowledge any other saluatiō then through forgiuenesse of sinnes it followeth that righteousnesse cannot any other where bee sought so the righteousnesse which proude men haue forged and framed to them selues of the merites of workes is nothing else but imputation of righteousnes whilst that God freely absolueth vs from the guiltinesse of sinne Moreouer it is to bee noted that Zachary speaketh not of straungers but of the people of god whereof it followeth that not onely the beginning of righteousnes doth depend vppon forgiuenesse of sinnes but that the faythfull also
againe rehearse to let the reprobate vnderstand that those vaine pretences wherwith they doe nowe deceiue themselues shall auaile them nothinge at the last day For whence commeth this so cruell pride against the poore but because they thinke that they shall escape vnpunished Therefore the Lorde that he mighte driue away such deceitfull flatteries forewarneth them that they shall feele at the length but to too late that which they nowe doe not vouchsafe to thinke vppon namely that they which now doe seeme to bee suche abiectes are as pretious to Christe as hys owne members Mathew 26. Marke 14. Luke 22. 1. And it came to passe when Iesus had finished al these sayings he said vnto his disciples 2. Yee knowe that within 2. dayes is the Passeouer and the Sonne of man shall be deliuered to be crucified 3. Then assembled togither the chiefe Priests and the Scribes and the Elders of the people into the hal of the hie priest called Caiphas 4. And consulted how they might take Iesus by subteltie and kill him 5. But they sayd not on the feast day least any vproare be amonge the people 6. And when Iesus was in Bethania in the house of Simō the leper 7. There came vnto him a woman which hadde a boxe of very costly oyntment powred it on his head as he sate at the table 8. And when his disciples saw it they had indignation saying what needed this wast 9. For this oyntment might haue beene solde for muche and beene giuen to the poore 10. And Iesus knowing it sayde vnto them why trouble yee the woman for shee hath wrought a good woorke vppon me 11. For yee haue the poore alwayes with you but me shall ye not haue alwaies 12. For in that shee powred this oyntment on my bodye shee did it to bury me 13. Verely I say vnto you whersoeuer this Gospell shal be preached throughout al the world there shal also this that he hath done be spoken of for a memoriall of her 1. And two dayes after followed the feast of the Passeouer and of vnleauened bread and the hie Priestes and Scribes sought howe they might take him by craft and put him to death 2. But they sayd not on the feast day least there be any tumult among the people 3. And when he was in Bethania in the house of Simon the Leper as hee sate at the Table there came a woman hauing a boxe of oyntment of Spikenard very costly and shee brake the boxe and powred it on his head 4. Therefore some disdained among themselues and sayde To what end is this wast of oyntment 5. For it might haue beene sold for more then three hundreth pence and bene giuen to the pore and they grudged against her 6. But Iesus sayd let her alone why trouble yee her for shee hath wrought a good woorke on me 7. For ye haue the poore with you alwayes and when ye will ye may do them good but me ye shal not haue alwaies 8. Shee hathe done that shee coulde shee came afore hande to annoynt my body to the burying 9. Verely I say vnto you wheresoeuer this Gospell shall be preached throughout the whole world this also that shee hath done shal be spoken of in remembraunce of her 1. Now the feast of vnleauened bread drew neare which is called the Passeouer 2. And the hie priests Scribes sought howe they might kil him for they feared the people Christ doth now again cōfirm that which he forewarned his disciples of so oft before but this last forewarning doth most euidently declare howe willingly he offered himselfe to death and it was necessary that it should be so because that God could not be appeased but with a sacrifice of obedience His minde was also thereby to meete with that offence least the disciples supposing that he was brought to death of necessity or constrainte should fall away So this sentence was profitable two wayes first that it might be manifest that the sonne of God did willingly submit himself to death that hee might reconcile the worlde vnto the father for there was no other meanes whereby either the guiltinesse of sinnes coulde be washed away or the righteousnesse obtained for vs then that he dyed not as one oppressed so with violēce which he could not escape but because that he offred himselfe willingly to death Therfore he sayth that he cōmeth purposely to Hierusalem to die there For when as he was at liberty to go backe againe and to passe away that time in some safe and secreat place wittingly and willingly he goeth forth amongst them euen in the appoynted time And thoughe the disciples profited nothing at that time by the warning that was giuen them of the obedience which he yelded to the father yet afterwards their faith was muche strengthened by this doctrine As also at this day we receiue no smal profit therby for it setteth before vs as in a liuely glasse that freewil offering and sacrifice whereby all the transgressions of the worlde are blotted out and we beholde the sonne of god gladly and boldly going forwarde to death and now a conquerour of death 3. Then assembled together Mat. meaneth not that they were assembled in the space of those 2. dayes but hee setteth downe this hystory to declare that Christ was not told by mā of the day appoynted for his death For by what coniectures could this haue beene gathered when as the ennemies themselues had purposed to defer the time The meaning therfore is that he spake by the spirite of prophesie of his death when as no man could suspect it to be so nie at hād Further Iohn setteth downe the cause why the Scribes and priests had this assembly namely because that daily there was more concourse of people to Christ. And then by the perswasion of Caiphas it was decreed that he should die because that he could not be ouercome any way but by death but they saw no fit and conuenient time vntill that the feast being past the people should be departed Hereby we gather y t though those hungry dogs did gredily hunt after the death of Christe yea though they sought the same outragiously yet they were restrained with a secreat bridle of God so that nothing was done by their purpose or wil. As much as lieth in them they loke for an other time but God hastneth the houre whether they will or no. And it behoueth vs greatly to marke this Christ was not rashly caried to death at the pleasure of his enemies but was brought vnto it by God because that the hope of our help is established vpon the same God is appeased with that sacrifice which he had ordained frō the beginning And therefore his wil was that his sonne shuld be offred euen vpon the day of the Passeouer that the olde figure might geue place to the onely sacrifice of the eternal redemption They which had no other purpose but to ouerthrowe Christ thought an other time more meete
temperance for it is no maruel when as he was perfect and pure from al spot that the affections which he shewed wer pure vnspotted though they should be witnesses of his humane infirmitie but from the corrupt nature of men nothing commeth but that which is defiled and hath dregs Therefore let this difference be holden Christ was afraid sorrowful without any spot of sinne but al our affections are sinful because they doe breake out into excesse Nowe that kinde of affections is to be noted wherwith Christe was tempted Mathew sayeth that he was sorrowfull and grieuously or doubtfully troubled Luke that hee was in an agonie Marke addeth that he was afraid But whence cōmeth this sorrow doutfulnesse feare vpon him but because that in death he conceiued somthing more sorrowful more horrible then the separation of the soule and the body And certainly he died not onely that he might goe out of the earth into heauen but rather that by takinge the cursse vppon hym wherto we were subiecte he might set vs free from the same Therefore he was not simply afraid of death as it is a departure out of the worlde but because the fearful tribunal seat of god was before his eies the iudge himselfe being armed with incōprehensible vengeance and our sinnes the burden wherof was laide vpon him with their huge waight pressed him downe VVherefore it is no meruaile if the horrible depth of destruction grieuously vexed him with feare and doubtfulnesse 38. My soule is very heauie He maketh them priuie to his sorrow that he might mooue them to haue a like feeling with him not that hee knewe not their weakenes but that afterwardes he might make them the more ashamed of their slouthfulnesse Further this kinde of speach expresseth a deadly wound of sorrow as if he should haue sayd that he was wythout life or halfe dead for sorrow So Ionas answeareth the Lord chapter 4. 9. I am angry euen to the death Of the whiche I doe therefore giue warning because that some of the olde wryters subtilly entreating of this place doe fondly fantasie that the soule of Christ should be sorrowfull not in death but onely vnto death And heere we must agayne remember the cause of so great sorrow For death of it selfe coulde not haue so vexed the minde of the sonne of God if he had not fealt that he had to doe with the iudgement of God 39. So he went a little further VVe haue seene the Lord otherwhere that he might be stirred vppe to pray with more vehemencie prayed oute of the company of men For out of the sight of men we doe the better gather our senses togither that they may be the better bent to that whiche we do It is not necessary so oft as we would pray to flee into backe corners nay it is not alwayes expedient but where some great necessity◠vrgeth because the heate of prayer doeth the more freely powre out it selfe in a solitarie place it is profitable for vs to pray alone If that the sonne of God neglected not this helpe it shoulde be more then a madde pride in vs not to apply the same to our vse Adde that where God alone is the iudge because that ambitiō is not then to be feared the faithfull soule doeth more familiarly discouer it selfe and more simply powreth out her prayers sighes cares feares hopes ioyes into the bosome of God And God permitteth many follies to his children when they pray alone which in the sight of men coulde not be wythout ostentation His gesture also when he falleth downe vppon the grounde doeth declare an earnest zeale in prayer For though the bowinge of the knee was commonly woont to be vsed in prayers as a signe of honoure and reuerence yet Christ humbly lying vpon the ground for the greatnesse of his sorrow framed himselfe to a miserable behauiour O my father if it be possible Some doe striue in vaine to shewe that thys was no prayer but onely a complaint Yet verely though I doe graunt that the request was abrupte yet I doubt not but that Christe prayed Neither is that of force against it that he desireth that a thinge impossible should be graunted him For the prayers of the faithfull doe not alwaies flow in one course continually vnto the ende they do not alwaies keepe an equall temperature they are not alwayes framed in a distincte order but rather they are intricate and doubtful they doe either contende with themselues or doe stoppe in the midst of the course euen as a shippe tossed with stormes though it bendeth to the hauen yet it cannot alwaies holde a right and equall course as in a calme and quiet sea That must be noted which I sayde euen nowe that Christe hadde not suche troublesome affections which mighte shake the pure moderation of his minde as we haue but as muche as the sounde and vncorrupt nature of man would beare he was stricken with feare and holden wyth doubtfulnesse so that he was of necessity enforced amidst suche violent streames of temptations as it were to wauer in his prayers hether and thether This is the reason why he praying to auoid death presently restraineth himselfe submitting himselfe to the authority of the father and correcteth and reuoketh that request which hadde sodainly escaped him But it is demaunded howe he coulde desire to haue the eternall decree of the father broken whereof he was not ignoraunt For thoughe the condition be added If it be possible yet this seemeth to be absurde to make the counsell of God chaungeable For so it was meete for hym to holde that it coulde not be that God should reuoke his counsell But by Marke Christ seemeth to oppose the power of God against his decree All things sayeth he are possible to thee But the power of God is yll applied to this to ouerthrow his truth by making him variable and changeable I aunsweare it is no absurdity if Christ after the common course of the godly not looking vppon the counsell of God shoulde poure the desire wherwith he was enflamed into the bosome of the father For the faithfull in making of their prayers doe not alwaies climbe vppe to looke into the secreates of God or sit at ease to consider what is possible to be done but are sometimes caried headlong with the heate of their desires So in Exod. 32. 32. Moses desireth to be blotted out of the booke of life So Paule Rom. 9. 3. desired to bee accurssed Therefore this prayer of Christ was not premeditated but the power and force of the sorrowe wreasted this sodaine speache out of him which he presently corrected The same vehemencye made him not to remember the heauenly decree for the present that he coulde not in the very moment consider that he was sent of this condition to be the redeemer of mākinde euen as great sorrowe doeth often blinde the eyes that all things cannot be remēbred at once In summe it is no
vs vntill suche time as our sinnes are purged in respect whereof he is worthily angrie with vs So that the blood of Christ must come betweene to reconcile vs vnto God before such time as we can feele his fatherly good wil. And as wee heare in the former place that God did giue his sonne to die for vs because he loued vs so it foloweth straightway after that Christ alone is he in whom we ought properly to fixe our faith He hath giuen his only begotten sonne that whosoeuer shall beleeue in him may not perish This I say is y e right beholding of faith to set Christ before it in whom it may beholde the breast of God powred out into loue this is the firme and sounde shoare to leane vnto the death of Christ as the only pledge This worde only begotten hath in it great force to set foorth vnto vs the vehemency of Gods loue toward vs. For because men are not easily persuaded y t God doth loue theÌ„ to the end he might take away all doubtfulnes hee setteth downe in plaine words y t God did loue vs so dearely that he spared nor his only son for our sake Therfore seing that god hath declared his loue toward vs sufficieÌ„tly whosoeuer is not coÌ„tented with this testimonie but doth as yet doubt he doth Christ no small iniurie as if some one of the common sorte were deliuered vp to death But rather we must thus thinke with our selues that looke howe great account God doth make of his sonne so precious was our saluation vnto him the price whereof he would haue the death of his onely begotten sonne himselfe to bee Christe is called by this name by good right because he is the onely sonne by nature who doth make vs partakers of this honour by adoption then when we are ingrafted into his bodie Hee that beleeueth in him may not perishe This is a singuler commendation of faith that it deliuereth vs from eternal destruction For his meaning was plainely to expresse that although we seeme to be borne vnto death yet is there certaine deliuerance offered in the faith of Christe so that death which doth otherwise hang ouer our heads is no whit to bee feared And he added also the vniuersall note both that hee may inuite all men in generall vnto the participation of life and also that hee may cut off all excuse from the vnbeleeuers To the same ende tendeth the worde worlde which hee vsed before For although there shal nothing be founde in the worlde that is worthie of Gods fauour yet he sheweth that he is fauourable vnto the whole worlde when hee calleth all men without exception vnto the faith of Christ which is nothing els but the entrance into life But yet let vs remember that life is promised vnto all those who shall beleeue in Christe so commonly that yet faith is not common vnto all men For Christe lyeth open vnto all men yet god doth onely open the eyes of the elect that they may seeke him by faith Furthermore herein appeareth the wonderfull effect of faith because we doe thereby receiue Christe as he is giuen vs of the father namely that he may make vs heires of eternall life being deliuered from the giltinesse of eternall death because he hath purged our sinnes by the sacrifice of his death least any thing should hinder God froÌ„ taking vs for his children Therefore seeing that faith doth imbrace Christe with the efficacie of his death fruit of his resurrectioÌ„ it is no maruell if we do also thereby enioy the life of Christe yet it doth not appeare sufficiently as yet why and how faith doth make vs partakers of life whether it bee because Christe doth regenerate vs by his spirite that the righteousnesse of God may liue and be of force in vs or whether it be because beeyng purged by his blood from sinnes we are iudged iust before god through free pardon Truely it is certaine that these two are alwayes ioyned together but because we intreate in this place of the certaintie of saluation wee must especially note this reason that we do liue for this cause because God doth loue vs freely in not imputing vnto vs our sinnes Therefore the sacrifice is mentioned by name whereby togeather with sinnes death and the curse are abolished I haue alreadie declared the drift of these two members namely that wee may know that wee recouer life in Christe whereof wee are depriued in our selues For in this miserable estate of mankinde redemption is before saluation in order 17 For he sent not This is the confirmation of the sentence next going before because God sent not his sonne hyther vnto vs in vaine But he came not to destroy Therfore it followeth that it is the proper office of God to giue saluation through him vnto all those that beleeue Now there is no cause why any man shoulde doubt or be carefull howe to escape death seeing that we vnderstande that this is Gods purpose that Christe shoulde deliuer vs from the same This worde worlde is repeated againe to the ende no man may thinke that he is excluded if so bee it he holde the way of faith To iudge is taken in this place as in manie other places for to condemne And wheras he saith y t he came not to coÌ„deÌ„ne the worlde he setteth downe therein the proper ende of his comming For what neede had Christe to come to destroy vs who were vtterly perished Therefore we must consider no other thing in Christ but that God meant to helpe vs for his infinite goodnesse sake that he might saue vs beeing lost And so often as our sinnes do testifie against vs so often as Satan doth pricke vs forward to despayre wee must holde vp this buckler that God woulde not haue vs to perish euerlastingly because he hath ordeined his sonne to bee the sauiour of the worlde And whereas Christe in another place saith that he came to iudgement in that hee is called a stone of stumblyng whereas hee is saide to be the fall of many that is an accidentall thing or that I may so speake a thyng that commeth by chaunce For they that refuse the grace that is offered in him are worthie to finde hym a Iudge and reuenger of such wicked â—ilthie contempt VVhereof there appeareth a most euident token in the Gospel for whereas it is properly the power of God vnto saluation vnto all that beleeue the vnthankfulnesse of many causeth it to turne to their destruction Paule expresseth both verie well when he boasteth that he hath in readinesse the vengeance wherewith hee will punishe all the aduersaries of his doctrine after that the obedience of the godly shall bee fulfilled For it is as much as if hee shoulde say that the Gospel is appointed chiefly and principally vnto the faithfull to bee vnto them for saluation but that afterwarde it shall turne to the destruction of the vnbeleeuers who contemning the grace of Christ
kisse of Iudas Although they call him king an 100. times yet doe they spoile him of his kingdom al power whilest that they do not beleeue his gospel He doth also set foorth the fruit of obedience when he saith Hee hath eternall life to the ende we may be more willing to performe the same For who ought to be so hard hearted but he will submit himselfe willingly vnto Christ hauing the reward of eternall life set before him and yet we see how few he winneth vnto himself with this so great bouÌ„tifulnes Such is our frowardnes that we had rather willingly perish then submit our selues vnto the son of God y t we may be saued through his goodnesse Therefore Christ comprehendeth both these thinges in these wordes both the rule of the godly and sincere worship which he requireth at our handes and the way whereby he hath restored vs vnto life For it were not sufficient for vs to vnderstand that which he taught before namely that he came to rayse the dead vnlesse we did also know how he doth deliuer vs from death He affirmeth that wee doe obtaine life by hearing his doctrine vnderstanding by the woorde heareth faith as it doth immediately shew it selfe And faith hath not his place in the eares but in the heart Furthermore we haue els where declared whence so great force of faith commeth VVe must alwayes consider what the gospel offereth vs. Neither is it any maruell that he that receiueth Christe with all his merites is reconciled vnto God and is absolued from the giltinesse of death that he that is indued with the holy spirite is cloathed with the heauenly righteousnesse that he may walke in newnesse of life Rom. 6. 4. The clause which is added Beleeueth in him that sent mee serueth to establish the authoritie of the Gospell whylest that Christ doth testifie that it came from God and was not forged by man Like as in another place he denieth that that is of himselfe which he speaketh but that it is commanded him of his father afterward in the xiiii chapter and x. verse Hee commeth not into iudgement Heerein is contained a secrete opposition betweene guiltinesse whereunto we are all naturally subiect and the free acquitting which we haue through Christ. For vnlesse all were in danger of damnation to what end should it serue to exempt those that beleeue in Christ Let this therefore be the meaning of these words that we are out of danger of death because we are absolued through the benefite of Christe Therefore howsoeuer Christ doth sanctifie vs and regenerate vs by his spirite into newnesse of life yet the free remission of sinnes is here specially touched wherein alone consisteth the happinesse of men For he beginneth to liue indeed who hath god to be merciful vnto him and howe should God loue vs vnlesse he did pardon our sinnes He hath passed VVhereas certaine latine copies haue it in the future tence Hee shall passe it proceedeth from the ignorance and rashnesse of some man who not vnderstanding the Euangelist his meaning did graunt himself greater libertie theÌ„ was meet For there is no doubtfulnes at all in the Greeke worde And he saith not vnfitly that there is a passage made from death alreadie because both the vncorruptible seede of life is in the children of God after that they are called and they doe alreadie sitte downe with Christe through hope in the heauenly glorye and haue the kyngdome of GOD certainely appoynted within them selues For although theyr life be hidden yet do they not therefore cease of to possesse it through faith although they are beset rounde about with death yet they doe not therefore cease to bee quiet because they know that they are safe enough through the ayde of Christe In the meane while let vs remember that the faithfull are now in such sort in life that they doe alwayes beare about them the matter of death but the spirit which dwelleth in them is y â— life which shall at length abolish the relikes of death For that saying of Paule is true that death is the last enemye that shal be destroyed Neither doth he here intreate either of the perfect abolishing of death or the full exhibiting of life But although life bee onely begunne in vs yet Christe doeth affirme that the faithfull are so sure thereof that they ought not to bee afraide of death neyther is it any maruell seeing they are ingrafted into him who is the fountaine and VVell of lyfe that can neuer be drawen drie 25 Verilie verily I say vnto you that the houre shall come and nowe is when the dead shall heare the voyce of the sonne of GOD and they that shall heare shall liue 26 For as the father hath life in himselfe so he hath also giuen vnto the sonne to haue life in himselfe 27 And hee hath gyuen him power to doe iudgement because hee is the sonne of man 28 Maruell not at this because the houre shall come wherein all they which are in the graues shall heare his voyce 29 And shall come foorth they that haue done good vnto the resurrection of life and they that haue done euill vnto the resurrection of iudgement 25 Verily verily I say vnto you Seeing that the Euangelist bringeth in the sonne of God so oftentimes swearing in the matter of our saluation we doe first of all hereby perceiue how carefull hee was for vs and secondly how greatly it skilleth that the credite of the gospel be well and throughly established and grounded Truly hee seemeth to tell in this place a certaine vncredible thing when as this effect of faith is declared whereof Christ intreateth therefore he confirmeth with an oathe that the voyce of the Gospel is so liuely that it is able to rayse vp the dead It is euident enough that he speaketh of the spirituall death For they that referre it vnto Lazarus and the sonne of the widdow of Naâ—m and such like they are refuted by the text it selfe Christe telleth vs first that wee are all dead before he doth quicken vs. And hereby it appeareth of what force the whole nature of man is vnto the obtaining of saluation VVhen as the Papistes will set vp their free will they compare it to the Samaritane whom the robbers left halfe dead in the way As thogh it were lawful with the smoak of an Allegorie to darken a cleare sentence whereby Christ doth flatly adiudge vs to death And truly seeing that we are estraunged from God through sinne after the falling away of the first man whosoeuer doe not acknowledge themselues to be oppressed with eternall destruction they doe nothing els but deceiue themselues with vaine flatterings I graunt truly that there remaineth some life in the soule of man for both the vnderstanding and will all the senses are so many partes of life but because there is no part of life which doth aspire vnto the heauenly life it is no maruell if the whole man
those that will keepe it as a precious treasure he saith they shall not see death because where faith doth quicken the soule of man death cannot giue any deadly wounde any more hauing his sting beaten back poyson wyped away 52 Now we know The wicked persist in their dulnesse neither are they touched any more with promises then with threatnings so that they can neither be led nor drawen vnto Christ. VVhereas some doe thinke that they craftily wrest the wordes because they say tast of death which they heard not of Christ I thinke it is scarse sound I do rather thinke that the phrases did signifie all one thing amongest the Hebrues To tast of death and to see death for to die But in this they are false interpreters because they apply the spirituall doctrine of Christe vnto the body None of the faithfull shall see death because being borne againe of vncorruptible seed they liue euen by dying because beeing ioyned vnto Christ their head they cannot be extinguished by death because death is vnto them a passage into the kingdome of heauen because the spirit that dwelleth in them is life for righteousnes vntill he swallow vp the death which remaineth But these men as they are carnall so they do acknowledge no deliuerance from death but such as may appeare openly in the body And this disease is too coÌ„moÌ„ in the world so that most men do almost make no account of the grace of Christ because they esteeme the same only by the sense of the flesh Therfore least the same befall vs our mindes are to be awaked that they may be made partakers of the spirituall life in the middest of death 53 Then our father This is the other vice because they endeuour to darken the glory of Christe with the brightnesse of Abraham and the saintes But as the brightnesse of the Sun doth darken all the starres so all the glory which is in the Saintes must vanish away at the vnmeasurable brightnesse of Christ. Therefore they deale vniustly and peruersly in that they set the seruantes against the master Nay moreouer they are iniurious vnto Abraham and the Prophets whilest that they abuse their name against Christ. But this frowardnes hath also reigned almost in al ages and it doth as yet reigne at this day that the wicked by pulling in peeces the workes of God doe make him as it were their aduersarie God did make his name knowen by the Apostles and martyres the Papistes make vnto themselues Idols of the Apostles Martires that they may supplie the place of God doe they not by this meanes forge vnto themselues of the graces of God engins to pul down his power For what remaineth vnto God or Christe if the Saintes haue that which the Papistes doe giue vnto them lauishingly Therfore we must knowe that all the order of the kingdome of GOD is confounded vnlesse the Prophetes Apostles and all the Saintes bee farre inferiour vnto Christe that hee alone may excell them all And truly we cannot speake more honourably of the Saints then whenas we put them vnder Christ. But howsoeuer the Papistes doe deceiue the vnskilfull by boasting that they are good worshippers of the Saintes yet they are iniurious both vnto God and them because they pull downe Christ by setting them vp And truely they offende double in this that they preferre the Saintes before Christ in theyr doctrine secondly in that cloathing them with that which they take from Christ they doe almost dispoyle Christe of his power 54 If I glorifie Before hee answere them concerning that vnequall comparison he saith first that hee seeketh not his owne glory by this meanes he answereth their slaunder If any man obiect that Christ did also glorifie himselfe we may readily answere that hee did this not after the manner of men but hauing God for his authour and guyde for in this place as in many other he separateth himselfe from God by a kinde of graunting In summe he affirmeth that he desireth no glâ—ry saue that which is giuen him of his father And we are taught by these wordes that sithence God doth gloryfie his son hee will not suffer the world to contemne him freely In the meane season these voyces of god sounding from heauen ought not a little to encourage the faithfull to worship Christ reuerently Kisse the sonne Let all the Angels worship him Let euery knee boâ—e vnto him heare him let the Gentiles seeke after him let all flesh be hambled Furthermore we are admonished by these words that all that glory is vaine and nothing worth which men doe purchase to themselues of themselues Therfore what blinde ambition is this when as we are busie about nothing Therefore let vs alwayes haue that saing of Paule before our eyes 2. Cor. 10. 17. Hee that commendeth himselfe is not allowed but he whom God commendeth And because we are all destitute of the glory of God let vs learne to glory in Christ alone for asmuch as hee maketh vs partakers of his glory through grace VVho you say He wresteth from them the false colour and cloake of the name of God which they were wont to catch at I knowe saith he how boldly you boast that you are the people of God but that is a false title because you doe not acknowledge GOD. VVhence wee doe also learne what profession of faith is lawfull namely that which springeth from true knowledge and whence commeth that knowledge but froÌ„ the word therfore whosoeuer make boast of the name of God without the word of God they do nothing els but lie In the meane season Christ setteth the boldnes of his conscience against their frowardnesse And thus doth it become all the seruaunts of God to haue theyr mindes so setled that they be content with this one thing that God is on their side although all the whole world do rebell against him Thus did the couragiousnesse of the Prophets Apostles stand inuincible against al y e horrible brunts of y e whole world because they knew who it was that sent them And whereas the perfect knowledge of God is wanting there is nothing that can hold vs vp 55 And if I shall say By this clause Christ doth testifie that he is enforced by the necessitie of his office to speake because his silence should be a traiterous betraying of the truth An excellent sentence that God doth reueale himself vnto vs to this end that we may with our mouth profes amongest men the faith of our heart when neede requireth For doubtlesse this ought not a litle to terrifie vs that they which do dissemble for mans sake and do either denie the truth of God or disfigure the same with false inuentions and glosses are not only a little weakened but are euen sent away to be the sonne of Satan 56 Your father Abraham reioyced to see my daye and hee sawe it and was glad 57 Therfore the Iewes said vnto him Thou hast not yet fifty
to be they include that their beeing in the worlde Hereby it commeth to passe that the more euery man is bent to saue him selfe the more doth the estraunge himselfe from the kingdome of God that is from the true life He that hateth his life I haue already saide that this is spoken comparatiuely because wee must despice the life so often as it hindereth vs from liuing vnto God For if the meditation of the heauenly life doe beare the greatest sway in our heartes the worlde shal not be able to keepe vs backe Here is also answered the question which may be obiected in this place many mē do stay them through despaire or for other causes and chiefly because they are wearie of their life notwithstanding we will not say that these men doe prouide for their saftie and soules health othersome die through ambition which doe also throw thēselues headlong into eternall destruction But Christ doth in plaine words in this place cōmend the hatred or contempt of the fraile life which the faithfull do conceiue by the feeling of a better life Therfore whosoeuer doth not looke vp into heauen he hath not yet learned how to saue his life Furthermore Christ added this latter member to the end he might terrifie those that were too desirous of the earthly life because if we be too much drowned with the loue of the world so that we cannot easily forget the same we cannot walke towardes heauen But for asmuch as Christ doeth so violently awake vs it were too absurd a thing to sleepe a deadly sleepe 26 If any man shall serue mee To the end death may bee the lesse bitter and troublesome vnto vs Christe doth inuite vs vnto the same by his example VVe shall be ashamed to refuse this honour to become his disciples But he admitteth vs into the number of his children vppon no other condition but that we follow the way which he himselfe prescribeth But he doth goe before vs vnto death Therefore the bitternesse of death is assuaged and doth become as it were sweete whilest that the condition to die is common to vs togeather with sonne of GOD. Therefore it is so farre off that we must loath Christe for the crosses sake that we must rather therefore desire to die To the same end tendeth y t which followeth And where I am there shall my minister be also For he requireth that his ministers refuse not to submit themselues to die seeing that they see him goe before them For it is not meete that the seruant be separated from his master The futuretence in the woorde shal be i◠put in steede of the Imparatiue mode after the manner of the Hebritian◠Some thinke that this is a consolation as if Chist did promise that they shal be partakers of his resurrection whom it greeueth not to die together with him But that whiche I saide seemeth more like to be be true For the consolation is added afterward that the father shal not defraude Christ his ministers of their hyre who haue kept him companie continually as well in life as in death 27 Now is my soule troubled and what shall I say Father saue mee from this 〈◊〉 but therefore came I into this houre 28 Father glorifie thy name Therfore there came a voyce from heauen I haue 〈◊〉 glorified it and will glorifie it againe 29 Therfore the multitude which stood and had heard sayd that it thundreth other said an Angel spake vnto him 30 Iesus aunswered and saide this voice came not because of mee but for your sake 31 Nowe is the iudgement of this worlde nowe shall the prince of this worlde bee cast out 32 And if I shall be lifted vp from the earth I will drawe all men vnto my selfe 33 This spake he signifying what manner of death he shoulde die 37 Now is my soule This sentence seemeth at the first to disagree much with the speech next goyng before That was a manifest token of an heroyicall hearte to exhort his not only to dye but also to die willingly when as the matter so requireth Nowe in that he flyeth from death he doth confesse his faintnesse of hearte Yet notwithstanding wee reade nothing in this place but that which is most cōuenient like as euery mā is taught by his owne experience If those wittie fellowes do laugh it is no marueile for doubtlesse this cannot be vnderstood without practise But it was profitable yea necessarie for our saluation that the sonne of God should bee thus affected VVee must chiefely consider in his death the sacrifice wherewith hee pacified the wrath and curse of God Furthermore that could not be vnlesse he shoulde take to himselfe our giltinesse Therfore it must needs be that that death which he dyed was full of horrour because he could not make satisfaction for vs but that hee must needes feele the horrible iudgement of God VVhence wee may better gather the crueltie of sinne which the heauenly father did so sharply punish in his only begotten sonne Therefore let vs know that death was no sport or pastime to Christe but that hee was throwen euen into extreame torments for our sake Neither was it any absurde thing that the sonne of God should be thus troubled for his diuinitie being hidden and not shewing foorth his force did after a sort rest that it might make roome for the sacrifice Christ himselfe dyd not only put vpon him our fleshe but also humane affections These were indeed voluntarie affections in him because hee was not enforced to feare but because he submitted himselfe willingly vnto feare yet notwithstanding wee must thinke that hee feared indeed and not feignedly Although he was vnlike other men in this in that he had his affections tempered to obey Gods iustice as we haue said els where Also there commeth another commoditie hence vnto vs. If there had beene no perturbation in Christe by reason of the feare of death which of vs woulde thinke that his example did appertaine vnto himselfe For doublesse it is not graunted vnto vs to die without feeling of sorrow griefe but whenas we heare that there was not in him hard strength we encourage our selues to follow him Neither doth the infirmitie of the flesh which feareth death hinder vs from adioyning our selues vnto our captaine as companions to striue and wrastle And what shall I say Here we see plainely how deare a price the sonne of God did pay for our saluation whilest that being brought euen into the greatest straites he found not wordes wherewith he might expresse the vehemencie of his griefe neither yet counsell according to man And which did only remaine he flieth vnto prayers and desireth to be deliuered from death Againe because he doth also see that he was appointed by the eternall counsell of God to be a sacrifice for sinnes he doth by and by correct that petition which his huge sorrowfulnes had wroung out of him and doth as it were with his owne hand pull backe
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
is giuen to the faithful by Christ ibid. Peace is to be imbraced 160. 9. The name of Peace vsed diuersly 561. 42. VVe must not abuse the word peace 14. 17. Penney how much in value 534. 1. Who are the people of God 73. 10. The importunitie of the people in desiring miracles 228. 45. The vnconstancie of the people 737. 20. What manner perfection the godlye haue in this world 333. 33. 348. 356. 30. 404. 10. The state of the perfection of Monkes 525. 19. The perpetuitie of a blessed lyfe 400. 26. How farre persecution is to bee shunned 278. 23. Acception of persons is faultie 135. 19. Vnitie of person in the two natures of Christ 33. 43. The distinction of persons in God 474. 5. 802. 19. Peter is called a rock and not contrarie 462. 19. whether Peter was the chiefest of the Apostles 〈…〉 Peter is not the foundation of the church 462. 19. Peter adorned of Christ with a double honour 490. 18. Peter sinned not against the holy ghost 725. 74. Peters faith vnperfecte 430. 28. 431 31. Peter his rashnes 430. 28. 723. whence the Papists gather Peters supremacie 508. 24. Peter his fall 723. Peters true repentance 726. 75. Pharises whence so tearmed 170. 20. 434. 1. 605. 2. The Pharises prophaners of the law 170 20. Philo his place 302. 1. Pilate the successor of Valerius Gratus 70. 1. 107. 1. Howe much ought to be attributed to places 625. 37. Plato his place 48. 75. Plerophoria an assured perswasion proceeding from faith 2. 1. Polygamie or hauinge of many wiues at one time condemned 514. 5. Who are poore in spirite 158. 293 3. The Pope securely contemneth the commandementes of God 437. 3. The Pope is not head of the church 649 28. The Pope with fire and sword withholdeth the reading of the scriptures frō the Church 137. 16. The Pope is not Peters successour 800. 19 803. 20. The Pope and his cleargie are sharply to be rebuked 115. 7. The Popes seate of what sorte 626. 37. The Popes fictiōs cannot agree with the gospel 455. 6. The Popes auricular confession 494. 21. The Popes hyred flatterers 626. 37. The thefte of the Pope and his 373. 13. The Popes tyrannie verye great 18. 23. 161. 11. 373. 13. 434. 1. 462. 19. 501. 18. 612. 13. 694. 27. The Popes sacrificers are butchers 19. 23. How the Popes cleargie is to be handled 606. 2. 621. 33. Prayer VVhye prayer is necessarye for vs 189. 8. To pray is lawfull in euery place 567. 13. The right and true way of praying 188. 5. 190. 9. 214. 11. 326. 2. 546. 32. The praier of the Lorde comprehended in six petitions 191. 9. Praier without fayth vnprofitable 213. 7. Prayer requireth a sure confidence 192. 9. 213. 7. The similytude and likenesse of the partes of the Lordes prayer 192. 9. The end of the praier of the faithful 189 8. Publike praiers are acceptable to Christ 502. 19. Long praiers are not simplye to bee condemned 612. 14. The madnesse of the popish preachers 22 28. Preceptes differ from iustifyinges 6. 6. The aduersaries of the doctrine of predestination 627. 37. Faith is ioyned to predestination 312. 27. Preiudice beewitcheth a manne 537. 34. Pride the mother of reproache 488. 10. Pride is to bee auoyded 38. 51. 206. 27. The ingratitude of the Priestes 228 44. The sluggishnesse of the Priestes 256. 36. Priesthood torne in sunder through ambition and tyrannicall power 108. 2. The miserie and wante of the prodigall 493. 16. Promises pertaining to this presente lyfe are not perpetuall 210. 1. why the Prophets are called holye 145. 70. All the Prophets beare witnesse of Christ ibid. The doctrine of the prophetes sometimes comprehended vnder the name of the law 106. Which is the lawefull receiuing of the Prophets 371. 38. The prophecie of Iacob is expounded 5. 5 The name of prophecie is diuersly taken 104. 22. We may not abuse prosperitie 38. 52. 162. 24. 248. 15. 397. Prouerbial sentences are not alwaies to be drawn to a generall rule 222. 16. 327. 25. 334. 34. 394. 10. 510. 39. The name of Publican odious 500. 17. 548. 5. why Publicans were conuersant with sinners 243. 29. The Publicans were a couetous cruell greedy kind of people 118. 12. 186 46. their office 186. 46. Punishment is remitted the fault beeing pardoned 196. 12. Purgatory was deuised by the Papistes 174. 25. 332. 32. Purgatory is ouerthrowne 402. 27. The end of the purification of the law 86 22. Pythagoras his fonde opinion concerning the migracion of the soules 13. 17. Q QVartern taken for a farthing or some other peece of money 174. 25. Curious questions are to bee omitted 68. 25. R VVHoe in time paste were called Rabbines 608. 6. The Rabbines imagine two cōminges of the Messias 476. 10. Their iudgement concerning Iesu the sonne of Marie 24. 31. How rathnesse is hurtfull 740. 25. Redemption could not be wrought but onely by the sonne of God 107. what the redemption of the faithful is 653 28. The force effect of redemption purchased by Christ was common to all ages of the world 44. 68. Regeneration greater then creation 12. 16 wherein politike regimente is discerned from spiritual gouernment 373. 13. 542. 25. 586. 21. what is true religion 103. 41. Diuersitie of religion is a cause of hatred 517. 52. Remission of sinnes is obtained by fayth 252. 22. It is proper to god alone to remit sins 24 VVhat it is to renounce all 289. 33. 365. what is repentaunce 727. 3. Repentance the gifte of God 109. 2. and 136. 14. and 323. 18. and 494. 20. 505. 21. and 752. 40. Repentaunce ioyned with remission of sinnes 109. 2. Repentaunce in the faithfull continuall 304. 21. Repentaunce is not the cause of healinge 351. 12. Repentaunce described by the outwarde signes 304. 21. 549. 8. the beginning of Repentance is the gift of the holy Ghost 313. 28. the foundation of Repentaunce is the acknowledging of Gods mercy 109. 2 and 493. 17. the abuse of Repentance in Popery 116. 8 there goeth a disliking before Repentance 494. 21. Shame is a companion of Repentaunce 409. 13. Reprehensions are necessary 498. 15. Reprobation is of Gods will 311. 26. the signe of Reprobation 332. 31. Reprobates Reprobates before they bee borne are ordained to death 675. 41. appoynted to destruction 687. 24. Reprobates are depriued of the lyghte of life 349. 14. Reprobates perceiue not the mysteries of God 347. 11. why the Reprobates beleeue not the Gospell 310. 25. the Reprobates also cary their crosse 287. 38. the Reprobates obstinately resist GOD 321. 14. the Reprobates doe neuer truely repent 350. 12. the Reprobates compared to chaffe 221. 12. the Reprobates somtimes are called shepe 268. 6. and 444. 24. the Reprobates are sometimes called the sonnes of the kingdome 269. 9. the Reprobates
heape sinnes vpon sinnes 779. 11. the reprobates are willingly blinded 350. 350. 14. they are inexcusable 362. 34 the diuell is the heade of the Reprobates 675. 41. the punishments of the Reprobate horrible 122. 12. and 359. 41. and 398. 22. and 399. 23. their blockishnesse 762. 51. VVhy God would haue his word preached to the Reprobates 445. 24. and 795. 46. VVhy the doctrine of saluation is deadly vnto them 439. 13. the church is burthened with Reprobates vntill the end of the world 358. 39. Resurrection farre exceedeth manneâ— capacitie 590. 29. Reuelations are not to be looked for 401. 27. Reward is not promised but of the meere good wil of God 403. Howe rewarde is promised vnto good works 469. 27. 672. 34. in what sense Rewarde is promised to fastings 199. Reward is freely offered 534. 1. How the woord Reward is to be vnderstoode 189. 5. why the scripture vseth the name of Reward 403. 469. 27. the papistes abuse the name of Reward 161. 12. 672. 34. what it is to receiue the rewarde of the iust 290. 41. who are Rich in God 375. 21. Richmen not shutte out of the kingdome of god 162. 24. and 203. 24. 400. 25. and 526. 21. and 550. 8. Richesse of themselues not euil 394. 9. Richesse make not a man happy 162. 24. Righteousnesse put for the obseruation of the lawe 122. 13. Righteousnesse of faith ibidem Righteousnesse of the lawe 523. 17. Righteousnesse is taught in the lawe 6. 6. Righteousnesse in the obseruation of the lawe 523. 17. Righteousnesse putte in the forgiuenesse of sinnes 49. 77. Righteousnes not established in the world but with great adoe 324. 20. Righteousnes for spirituall newnes of life 208. 33. Who is to bee accounted righteous 7. 6. The wisdom of the righteous is their faith 14. 17. From whence the Romanes gather theyr supremacy 268. 2. The rule to liue godly and iustly 6. 6. 48. 75. 216. 12. The rule of equitie 216. 12. A rule for praising Angels and men 36. 48. S SAbboth put for a weeke 409. 10. The lawfull manner of keeping the Sabboth 13. 7. 16. 318. 27. 319 10. 379. 14. 15. 384. 5. The Sacraments that are feigned 573. 25. The nature of the Sacraments 689. 26. How farre Sacrifices are acceptable vnto God 599. 32. the Sacrificers of the Pope are dumb dogs 256. 36. The Saduces setre vpon Christ craftilye 588. The errour of the Saduces 588. 23. â—he imitation of the saintes is foolish 126 1. 251. 20. From whence the Papists gather the patronage and help of saints which are dead 393. 9. 401. 27. 444. 23. Salt taken for the wisdom of the spirit 165. 50. the Apostles and al the faithfull are the salt of the earth 163. 13. What it is to haue salte in himselfe 165. 50. saluation proceedeth of the onely electioÌ„ of God 440. 13. saluation grounded vpon the meere goodnes of God 304. 21. Al the partes of our saluatioÌ„ are in christ 88. 30. the Summe of our saluation 88. 30. what it is to salute in the way 302. 2. the superstition of the Samaritanes 511. 52. Sampson a figure of Christ. 106. 23. VVhye Saraâ—s laughter was reprooued 15. 18. Howe Sathan is the prince of this world 45. 71. and 329. 29. sathan is the head of the reprobate 320. 24. and 675. 41. sathan is the deuiser of all euils 198. 13. sathan is a most fierce enimie of mannes saluation 127. 1. and 128. 1. 198. 13. and 262. 28. and 264. 31. and 353. 19. sathan directlye assaulteth the Faithe of Christ 128. 3. sathan an aduersarye of righteousnesse 324. 20. sathan an ennemie to mariage 518. sathan most greedie to doe harme 262. 28. and 264. 10. and 479. 17. hee can doe nothing against Gods will 329. 29. sathan rageth not at his pleasure againste the sonnes of God 725. 71. sathan a corrupter of the holy scriptures 131. 6. sathan trembleth at the sight of GOD. 263. 29. sathan endeuoureth to bring the Gospell in suspition 149. sathan is sayde to goe out of men when Christ commeth 336. 43. sathan is not vanquished but with exceeding great striuing 482. 21. sathan can not be cast out but by the son of God only 336. 43. the subteltie of sathan 16. 18. and 220. 15. and 247. 14. and 546. 31. and 601. 42. and 647. 23. and 696. 31. the pollicie of sathan 336. 43. sathans purpose in temptynge Christe 128. 3. the tyrannie of sathan fensed wyth sundry stronge defences on euerye side 329. 29. Howe miserable it is to bee subiecte to the tyrannie of Sathan 262. 28. the desire of sathan is to hurte menne 264. 10. sathans desire to ouerthrow the glory of Christ 379. 15. sathans cunning in oppressing the truth 12. 16. and 455. 6. and 459. 15. sathans cunninge in ouerthrowinge the ministery of the word 12. 16. his dominion or rule ouer men 307. 18. and 336. 43. sathans kingdome is vnder the Empire of Christ 263. 6. the destruction of Sathans kingdome 206. 18. the satisfactions of the papistes are ouerthrowne 544. 28. How much the Scribes and high priests hated Christ 82. 4. the vnthankfulnesse of the Scribes 328. 28. the pride of the Scribes 244. 12. the scripture is the spiritual armor 129. 4. the scripture is reuerently to be handled 137. 16. the diuision of the scripture 794. 44. the corruption of the scripture is from ambition 162. 24. the reading of the scripture is grown out of vse vnder the Pope 137. 16. the ignorance of the scriptures is the fouÌ„taine of all errours 590. 29. Scurrilitie is condemned 335. 36. securitie from the small number of the godly 216. 13. selfeloue bred in men by nature 287. 39. Howe hurtful selfeloue is 173. 25. and 214. 9. 327. 27. 596. 39. Seruetus denied the diuinitie of Christe 25. 32. Seruetus his error touching confuse faith 44. 3. Sâ—ed put for euery kinde of made wine 21. 15. Shâ—t a doubtfull woord 271. 9. the word signe vnproperly vsed 342. 39. the papists require signes 451. 1. VVhether it be yll to demaunde a signe 341. 39. and 453. 1. VVhy Christe vsed an outwarde signe 379. 12. Simeon knewe Christ from his infancie 87. 25. How Simeon blessed Christ 90. 34. why similitudes are often obscure 346. 10. 349. 13. not exactly to be sifted 485. 2. and 554. 20. Christian simplicitie 274. 16. Sinners put for wicked men 186. 46. 243. 29. 368. 37. what sinne is vnpardonable 331. 31. the confession of sinne is profitable 494. 21. Sinnes are not to bee wayed by present punishments 377. 2. sinnes after death are not forgiuen 332 32. sinnes two wayes forgiuen 505. 21. Remission of sinnes is a part of the gospel 109. 2. remission of sinnes is first of all to be desired 7. 6. and 240. 2. remission of sinnes contrary to satisfaction 197. the libertie to sinne not taken out of the gospel 298. 29. the condition of Slaues 403. This
horrible 664. 48. 687. 24. whye the punishment of the VVicked is deferd 377. 6. whye the punishments of the wicked are foretolde 633. 2. the destruction of the wicked 116. 9. and 121. 12. 343. 41. 389. 7. 400. 26. and 439. 13. and 441. 14. The tormentes of the wicked perpetuall 400. 26. the causes whye a wiâ—e is to be put away 516. 9. VVil looke frewill VVhat it is to doe the wil of the father 223. 21. and 340. 48. wise menne for Astrologers and Philosophers 79. 1. how the wise men were directed to come vnto Christ 80. 1. what the wise mennes giftes doe signifie 84. 11. the papistes haue imagined that three wise men came vnto Christ. 80. 1. what true wisdome is 466. 22. how wisdome is iustified of her children 300. 35. the fountaine of wisdome from the spirite of God 102. 40. the wisdom of the righteous is their faith 14. 17. Howe farre wisdome is condemned of Christ 275. 16. from whence the faith of the woman of Chanaan was conceiued 443. 22. women bent to superstition 612. 14. The thankefulnesse of the women that followed Christ 345. word takeÌ„ for a thing or substance 29. 37 the worde taken for the will and decree of God 129. 4. the worlde is giuen to the deceits of Sathan 329. 29. the worlde subiecte to the will of God 283. 29. the worlde alwayes ready to stirre vp hys owne faultes 253. 52. the world frameth to it selfe offences that it may not follow Christ 293. 6. the world takeÌ„ for the vnbeleuers 487. 7 the world somtimes taken for the church 341. the prince of the world is sathan 329. 29. the corrupt wisdome of the world ibid. the wisdome of the worlde is accursed before God 14. 17. the peruerse iudgement of the VVorlde concerning Gods workes 19. 24. the vnthankefulnesse of the VVorlde is noted 3. 1. and 73. 10. and 159. 7. 210. 1. and 383. 3. 400. 19. the conuersion of the worlde is not to be looked for 652. 30. the contempt of the worlde is necessarye for the godly 201. 21. and 365. and 389. 4. and 468. 26. workes of supererogation of the papists 409. 10. how good woorkes are to be done 187. 2. good woorkes are of God 166. 16. good woorkes are not separated froÌ„ faith 390. 11. good woorkes are frutes of repentaunce 116. 8. the defenders of the woorkes of righteousnesse 7. 6. the ende of good woorkes is the glorye of God 165. 16. woorthipping for the bowing of the knee 250. 18. wrath for the iudgement of God 115. 7. Z ZAcharie of the stocke of the priestes 5. 5. Zacharie how iust and vnreprâ—ueable 7. 6. VVhy Zacharie was so seuerely reprooued 15. 18. Zacharies punishment of vnbelief 17. 20. Zacharies thankfulnesse 142. 64. Zacheus his repentance 550. 8. Zacheus his faith 548. the Zeale of hypocrites is fained 436. 3. euery kinde of Zeale is not to bee approoued 115. 7. and 227. 4. 255. 30. and 466. 22. and 511. 54. 512. 55. and 565. 12. and 699. 33. 713. 51. Preposterous Zeale 466. 22. 23. Vnder pretence of Zeale charitie is not to be broken 497. 15. the moderation of true Zeale 320. 8. Heere endeth the Table of the Harmonie The argument of the Gospell of Iesus Christ according as it is sette foorth by MATHEVVE MARKE and LVKE THAT we may read this Euangelicall hystorie to our profite aâ—d commoditie it shall not be litle auaileable to vnderstand the sence of this word EVANGELIVM which we call in English the GOSPEL for thereby we shall easily discerne what mooued these heauenly witnesses to câ—mmit these things to wryting and to what ende all things that they haue wrytten are to be referred For these hystories were not so named by other men but that the authours themselues did so intitle them it is manifest by Marke which sayeth in plaine woordes that he declareth the beginning of the Gospel of Iesus Christ. Moreouer the perfecte and plaine definition of the Gospell is gathered specially out of a certaine place in Paule where he sayeth that it was promised of GOD in the scriptures by the Prophets as concerning his sonne which was borne of the seede of Dauid and declared mightely to be the sonne of God through the spirit of sanctification by the rising againe of the deade First he shewâ—th that it is a testimonie of saluation offered which was promised long agoe to the fathers by continuall successe of ages wherein doeth appeare a plaine difference betweene those promises which did hold in doubt the mindes of the faithfull and those glad tidinges whereby God witnesseth that he hath now throughly perfourmed all things which before he woulde haue them to hope for Like aâ— a little after the same Paule sayeth that the iustice of God is sette foorth in the same Gospel which before was signified by the lawe and the prophets And therefore in another place the Apostle calleth it an ambassage wherin is daily declared vnto men a reconciliation which is once for all concluded betweene God the world by the death of Christ. He signifieth also that Christ is not only a pledge of all good things that euer were graunted vnto vs by God but also that in him they are fully and wholely offred vnto vs according as he sayeth elsewhere that all the promises of God are fulfilled in Christ euen so and Amen And doubtlesse that free adoption whereby â—e are made the children of God as it proceedeth from the euerlasting good wil of the father so is it opened vnto vs in that that Christe who is the onely natural sonne of God taking our flesh vpon him did chuse vs to be his brethren Neither ought we to seeke any where else but onely in the sacrifice of his death for that expâ—ation or blessing wherewith our sinnes are blotted out so that the cursse or sentence of death cannot fall vpon vs. Righteousnesse saluation and perfect felicity haue a sure foundation in his resurrection VVherfore the Gospel may be defined to be a solemne publishinge or proclamation wherein the sonne of God is declared to haue beene offred vppe in the flesh to the intent that be might renew the wicked worlde and restore menne that were dead to life Neither is it without cause called good and glad tidings since in it is comprehended the summe of our felicitye for the ende thereof iâ— that it hauing begâ—â—â— in vs the kingdome of God and hauing abolished the corruption of our flesh might bring vs being renewed through the spirite vnto the celestial and heauenly glory In which sense it is oft times called the kingdome of heauen and a reparation of a blisseful life atchieued by Christ and sometime it is called the kingdome of God As when Marke sayeth that Ioseph looked for the kingdom of God doubtlesse it is to be vnderstoode of the comminge of Messias whereby it is manifest that the name of the Gospel doeth properly pertaine to the Nowe Testament and that
of the person in Christ but also sheweth that Christ euen in that he had put on the humane nature was also the Sonne of God Therefore as the name of the Sonne of God was from the beginning proper to the diuine essence of Christe so now the Deitie and humanitie ioyned it agreeth to both the natures together because that the secrete and celestiall woorking of his generation exempteth him from the common order of men OfteÌ„ also other where as he affirmeth himselfe to be very man he calleth himselfe the sonne of man But the veritie of the humane nature is no let but that his diuine generation mighte procure him a peculiar honoure aboue all others namely in that he was conceiued by the holy Ghost beyoÌ„d the ordinarie maner of nature Of this there groweth a good cause of the assurance of our faith that wee mightâ— more boldly call God Father For his onely sonne woulde needes become oure brother that hee mighte in common make his father to be also ours It is also to be noted that Christe as hee was conceiued by a spirituall power is called a holy seede And euen as it was behoouefull that he should be very man that he might wash awaye our sinnes and in our flesh that he might ouercome death and Sathan and that he might so be a perfecte mediatour so it was necessarie that he that should purge others from sinne should be free from all vncleannesse and spottes Although yet that Christ was borne of the seede of Abraham yet broughte hee no infection out of that corrupte nature because that the holy Ghost kept him pure and cleane euen from the beginning Neither that he himselfe alone should excell in holinesse but also that he should sanctifie his Therefore the maner of conception doth testifie that we haue a mediator separate from sinners 36. And beholde Elizabeth with an example done at home by her the Angell doth strengthen the faith of Marie in hope of the myracle For if neither the barennesse nor the olde age of Elizabeth could hinder God but that he would make her a mother when she shall see such a spectacle of Gods power in her owne kinswoman there is no cause why Marie shoulde still containe her selfe within the accustomed bondes of nature He expresly noteth the sixth moneth For seeing that the woman commonly perceiueth in the fifth moneth that her childe hath life in the sixt month she is put out of al doubt It had bene the part of Marie so to haue creadited the simple worde of God that there should haue bene no nede by any other meanes to strengthen her faith but least she should wauer any more the Lorde vseth this new supportation to staye her in his promisse With the same fauour doth he daily aide and hold vs vp yea and as our faith is weaker so with the more fauour doth he aide vs. Therefore least that we shoulde doubt of his truthe he gathereth diuers testimonies which may confirme the same vnto vs. It is demaunded howe the kinred came betwene Elizabeth which was of the daughters of Aaron and Marie which was of the stocke of Dauid And also it seemeth to be against the lawe Num. 3. 6. which forbiddeth women to marry out of their owne tribes As concerning the lawe if the ende be considered it did forbid onely those mariages whereby enheritances may be mixed But there was no suche daunger if that a woman of the tribe of Iuda was maried to a Priest to whom the enheritance coulde not be translated The same reason was also if that a woman of the tribe of Leuie was bestowed out of her kinred And it may be that the mother of the holy Virgin was of the tribe of Aaron and that the kinred so came betwene her daughter and Elizabeth 37. For with God shall no woorde be vnpossible If you will vse this phrase worde in his proper natiue signification then the meaning is that God will performe what so euer he hath promised because that there is no let equal with his power And the argument shal thus be framed This hath God promised therefore hee will perfourme it because that no impossibilitie may be obiected against his woorde But because that woorde according to the phrase of the Hebrew tounge is oft vsed for a thing or substaÌ„ce we may more plainly expound it thus nothing is impossible with God Yet that axiome must be alwaies holden that they doe peuishly wander oute of the way which dreame of the power of God besides his word if any be founde For his omnipotencie is to be considered so as it may be a foundation for the further building of our hope and faith And now we shall not only doe very rashly and vnprofitably but also very perillously if we dispute what God can doe vnlesse withall we consider what he wil doe Furthermore the Angell doth heere in this place as God doth in diuers places of the scripture for that vnder a generall doctrine hee confirmeth one especiall promisse And this is the true and righte vse of a generall doctrine if we apply the promises therein set downe to the present matter when soeuer we be vexed and troubled for so long as they be general and indeâ—inite they are colde Furthermore it is not to be maruailed at that the Angell doeth tell Marie of the power of God for the distrust of his power doeth make vs not to beleeue his promisses All men wiâ—h tounge confesse that God is omnipotent but if he promise any thing beyonde the reache of our capacitie we are at a staie And whereof commeth this but for that we will attribute nothing more to his power then our senses can discerne Therfore Paule to thâ— Rom. 4. 20. commending the faith of Abraham sayeth that he gaue the glory to God because he was able to fulfil what soeuer he had promised And in an other place when he speaketh of the hope of eternall life he proposeth the power of God before him In the 2. Tim. 1. 12. he sayeth I knowe whome I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him This seemeth to be but a small portion of faith that none no not the wicked wil derogate from God the title of omnipotent But who soeuer hath the power of God surely and deepely fixed in his heart he shall easily ouercome all other lets and hinderances of his faith Yet it is to be noted that the effectuall power of God if I may so speake is apprehended in a true faith For God is mighty and wil be acknowledged that he may declare himselfe to be true in deede 38. Beholde the seruant of the Lord. The holy virgine will argue and dispute the matter no further and yet it is not to be doubted but that there were many things which might hinder her faith yea altogether turne her minde from the speach of the Angel But shee taking the aduauntage from
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 cōmend 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 graūt 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 takē 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
profitable that it shoulde be so deferred The Aungel appeared in a dreame this is one of the ordinarie maners of reuelations wherof mention is made Num. 12. 7. where God speaketh thus To the Prophets which are among you I will shewe my selfe either by a vision or by a dreame but I will not do so with my seruaunt Moses to whom I will shewe my selfe face to face but it is to be obserued that these sortes of dreames doe much differ from them which come of natural causes for they haue a marke of assurance engraued in them and they are sealed from aboue that we shoulde not doubt of the truthe of them The dreames which men commonly haue are woont to rise either of the constitution of nature or throughe euill disposition of the bodies or of such like causes But sometimes the spirit geueth witnesse to those dreames which are of God to assure vs certainly that it is god which speaketh Sonne of Dauid be not afraid This exhortatioÌ„ of the angel declareth that Ioseph was careful in his mind least he should be defiled with any infection by bearing with his wifes adulterie He therfore taketh away that opinion of the offence which he had conceiued in his minde to that ende that with a quiet conscience he might remaine and dwell with his wife hee applieth the epithite of the Sonne of Dauid to the preseÌ„t cause that he might stir vp his mind to that high mystery because that he was of that familie and that remaining aliue but with a few other from whence saluation was promised to the worlde Ioseph therefore hearing Dauid named out of whose stocke he came out to remeÌ„ber that notable couenant of God of the restitution of the kingdom so should know that he speakes not of any new or straunge thing for it is as much as if the Aungel by setting foorth the prophesies of the Prophets shoulde prepare Ioseph his minde to accept this present fauoure Thou shalt call his name Iesus Of the word it selfe I haue before spokeÌ„ briefly but sufficiently I will nowe onely adde one thing Their dreame is confuted by the woordes of the Angell which deriue this name from Iehoua the essentiall name of God for the Aungell sheweth why the sonne of God is to be so called that is because he shal saue his people whereof we gather an etymologye meere contrary to that which they imagine But in vaine doe they seeke by this cauill to slippe away Christ is to bee compted the author of saluation most properly and most aptly because that he is God eternall For we must not heere seeke onely what GOD hath performed and bestowed vppon vs but this name was geuen vnto the sonne for an especiall cause because of the commaundement whiche was enioyned him from the father and by reason of the office which he had when he descended to vs. Nowe it were meere madnesse to knitte these two woordes Iesu Iehoua together as if they were but one name seeing that they agree but in two letters and differre in all the rest and which haue no likenesse in them at all I leaue this kinde of forging to the Alchumystes from whom the Cabalistes do not much differre who haue inuented for vs these filthie and vaine toyes But the sonne of God when hee came to vs in the flesh had also his name geuen him of his father that by the same it might be openly shewed to what ende he came what his power was and what properly was to be looked for of hym for the roote of this name Iesu is from the Hebrewe verbe 〈◊〉 â—iphil which signifieth to saue and in the Hebrew is after an other maner pronounced namely Iehosua But the Euangelistes wryting in Greeke folowed the accustomed maner of speache for the Greeke interpreters as well in Moses as in other bookes of the olde Testament haue translated it Iesâ—un whereby their ignorance is again reproued which wrest wrythe rather then deriue this name Iesu from Iehoua for they accompt it for a great absurditie if that any mortall man should haue this name common with the sonne of God and they crie our tragically that Christ will neuer suffer his name thus to bee prophaned As thoughe that it were not well knowne of the contrary that the name of Iesu is as common to those menne as that of Iehosua Nowe seeing that it sufficiently appeareth that the Sonne of God vnder the name of Iesu is commended vnto vs as the authour of saluation we will sifte more neerely the Aungelles woordes Hee shall saue sayeth hee his people from their sinnes first this is to be obserued that they of themselues were lost whome Christ was sent to saue and namely hee is called the Sauiour of the Churche If they whome GOD hathe ioyned so neare vnto hymselfe are drowned in death and destruction vntill Christ restore them life then what shall wee saye of straungers to whome there was neuer anye hope of life appearing VVherefore it is to bee concluded while saluation in Christe is reiected that all mankinde is subiecte to destruction But the cause of destruction is with all to bee noted for the celestiall iudge doeth not pronounce the cursse against vs rashly and wythout a cause Therefore the Aungell witnesseth that wee pearished and were holden oppressed vnder the miserable yoke of damnation for that by our sinnes wee were estraunged from life whereby the corruption and wickednesse of our nature is reuealed vnto vs for if any manne were perfecte and able to liue a righteous life hee might be without Christ the deliuerer but all without the exception of any one haue neede of hys grace Therefore it foloweth that they are all the seruauntes of sinne and are destitute of the true righteousnesse Heere againe wee gather what maner and way it is that Christ vseth in sauing that is that hee deliuereth vs from sinnes Furthermore there are two partes of this deliueraunce first in that he by sacrifice hauing made a full satisfaction geueth vs free pardone and forgeuenesse whereby wee are exempted from the guiltinesse of death and are reconciled to God The next that he sanctifying vs wyth his spirite chalengeth vs from the tyrannie of Sathan that wee shoulde liue to righteousnesse therefore Christ is not acknowledged truely as a Sauiour vntill that by faith wee learne to embrace the free forgeuenesse of our sinnes and that we knowe that we are accompted righteous before God because that we are freed from guiltinesse then that we being without all trust either of our workes or of oure power aske of him the spirite of righteousnesse and truthe The Aungell wythout doubte nameth the Iewes the people of Christe whose heade and king he was ordained But because the Gentiles were shortly after to be grafted into the stocke of Abraham this promisse of saluation is generally stretched to all whiche by faith are vnited to that one bodye of the Churche 22 All this was dâ—ne They verye fondly
prouince of Syria Also it is agreed vppon amongest the wryters that Archelaus raigned nine yeares after the deathe of his father Herode whereof it is gathered that there were aboue thirteene yeare betweene the birthe of Christe and this taxing For almoste all subscribe to Epiphanius who affirmeth that Christe was borne the xxxiij yeare of the raigne of Herode that is foure yeares before his death This also is not a litle doubtfull that the same Iosephus in the thirde chapter of the 18. booke sayeth that this taxing fell in the 37. yeare after the victorie wonne at Actium If that be true Augustus liued almoste seuen yeares longer at the moste so eight or nine yeares shall be detracted from his age For it appeareth out of the third after Luke that he had then raigned but fifteene yeare But seeing it is certaine that the age of Christe is better knowen then that the same ought to be called into question so it is not vnlike but that Iosephus had forgotten himselfe in this matter as also in manye others And truely the Chronicles declare that Quirinus was Consull aboute nineteene yeares before that Antonius was ouercome and that Augustus enioyed the Empire alone so hee was a very olde manne when hee was sent into the prouince Obserue that the same Iosephus numbreth foure gouernours of Iudea in the space of eight yeares yet he graunteth that the fifte gouerned eleuen yeares that was Valerius Gratus whome Pontius Pilate succeeded Yet there may be geuen an other aunsweare that they coulde not goe through with the taxe presently as it was commaunded for Iosephus declareth that Coponius was sente thether with an hoste that he might keepe the Iewes vnder whereof it is easily gathered that through the tumult of the people this taxe was for a time hindered And the woordes of Luke doe beare this interpretation that there came out a commaundement about the time of Christes natiuitie for taxing the people but the description could not be made except the estate of the kingdom had ben chāged because that Iudea was brought into a part of the prouince so this latter part was added in steade of correction This first description was vnder the gouernour Cyrenius that is it was then first brought to effecte Thoughe the question is not yet wholely answered For to what purpose shuld the people be taxed whē that Herode gouerned Iudea who paide no tribute to the Romane Empire I answere there is no absurditie in the matter if Augustus that hee might accustome the Iewes to the yoke whose stubbernes was sufficiently knowen would also haue them taxed vnder Herode and the peculiar kingdome of Herode was no hinderaunce but that the Iewes in the name of a tribute might pay somewhat for euery of their heades to the Romane Empire for Herode only raigned by entreatie and almoste seruilely I knowe not from whence Eusebius tooke that which hee sayeth that this taxing was decreed by the consent of the Senate 7. There was no roume for them in the Inne Heere we see not only howe poore Ioseph was but also how sharpe that tyrannie was that no excuse is receiued but that Iosephe is compelled in that troublesome time to bring his wife neare vnto her trauel with him And it is to be supposed that they which came of the kingly stocke were more sharply and more reprochefully handeled then the rest Ioseph was not so blockishe but that hee was carefull to prouide for the trauell of his wife and so hee woulde willingly haue eschewed this necessitie But because he coulde not enforced he geueth place and commendeth himselfe to God Yet wee see what a beginning of life the Sonne of God hadde and in what place and swadling clowtes he was entertained And the maner of his birthe was suche because that to this ende hee tooke our flesh that for our sakes he might humble himselfe therefore he was cast out into a stable and laide in a maunger and hadde the roumthe of a guest denied him amongste menne that hee mighte open heauen for vs not onely as guestwise but as an eternall kingdom and an enheritaunce and that the Aungelles shoulde admitte vs into their felowshippe Matthew Marke Luke 2.   8. And there were in the same country shepheardes abiding in the fielde and keeping watche by night because of their stocke 9. And loe the Aungell of the Lorde came vppon them and the glory of the Lord shone abou◠them and they were sore afraide 10. Then the Aungell sayde vnto them Bee not afraide for beholde I bring you tidings of great ioy that shall be to all the people 11. That is that vnto you is borne this daye in the Citie of Dauid a Sauiour whiche is Christe the Lorde 12. And this shall be a signe to you yee shall finde the childe swadled and laide in a cratche 13. And straight way there was with the Angel a multitude of heauenlye souldiours praisinge God and saying 14. Glorye bee to God on highe and peace in earth towardes men good will 8. And there were shepheardes It shoud haue bene in vaine to haue Christ borne in Bethlehem except it were knowne to the world Yet the maner which Luke describeth semeth vnlikely in the iudgment of men First Christ is reuealed but to a few witnesses and that in the darke night Then when God had at hand many both honourable and excellent witnesses which being put by he chuse only sheapherds that is menne contemned and of no estimation The reason and wisedome of flesh must of necessitie heere become foolish and lette vs confesse that the foolishnesse of God excelleth what soeuer is or seemeth to be wise in this world 1. Cor. 1. 25. But this also was a part of the humbling of him not that any thing of the glory of Christe was by this taken away but onely that he shoulde lie hidde for a time Furthermore as Paule 1. Cor. 2. 4. admonisheth that the Gospell is contemptible according to the flesh that our faith mighte be grounded in the power of the spirite and not in high woordes of mannes wisedome or in any glory of the worlde So God from the beginning laide vp this incomparable treasure in fraile vesselles that the obedience of our faith mighte the better be prooued VVherfore if we desire to come to Christ let it not grieue vs to followe them whome the Lord to the ouerthrowing of the pride of the world hath taken as masters euen out of the filth of the beastes 9. The Angell of the Lorde came He sayeth that the glory of the Lorde shone about the shepheards wherby they might know the Angell For it should haue little auailed to haue that tolde them of the Angel which is reported by Luke except God by some visible signe had witnessed that that came from him which they heard Therefore the Angell appeared vnto them not in any common shape or without dignitie but adorned with a brightnesse of heauenly glory which shoulde mooue
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 strâ—ght 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 coÌ„mend vnto vs the vnitie of faith and exhorte vs with one consent to sing his praises vpon the earth 14. Glâ—ry 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 remeÌ„ber 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 theÌ„selues 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 remeÌ„ber that there is a seat of peace placed eueÌ„ in the mids of the stormes of teÌ„ptations amongst diuers dangers amongst violeÌ„t teÌ„pests 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 coÌ„mon 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 〈◊〉 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 wheÌ„ce peace commeth to vs. Matthew Marke Luke 2.   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
know that none of those praises wherewith that excellent and diuine office was adorned doeth so properlye belonge to him as to Christe for the fathers tasted that grace of redemption which throughe Christe is geuen vs to comprehend at the full That Mathewe placeth this woorde Prophets in the plurall number the answeare is easie because that booke of the Iudges was composed by diuers Prophetes Yet I thinke that that whiche is heere sette downe of the Prophets doeth reache farther For Ioseph who was a temporall preseruer of the Church many wayes bare a figure of Christe or was rather a liuely image of him was called the Nazarite of his brethren Gen. 49. 26. and Deuter. 33. 16. Therefore God woulde that the excellent dignitie whereof hee had made a shewe in Ioseph shoulde shine in Sampson and he gaue him the name of a Nazarite that the faithfull beinge instructed with these small beginninges mighte more diligently looke for their redeemer whiche was to come who was to be separate from al that he might be the first born amongst many brethren Matthew Marke Luke 2. 40. And the childe grewe waâ—ed stronge in spirite and was filled with wisedome and the grace of God was with him 41. Nowe his parents went to Ierusalem euery yeare at the feast of the Passeouer 42. And when hee was twelue yeare olde they were come vppe to Ierusalem after the custome of the feast 43 And had finished the daies therof as they retourned the childe Iesus remained in Ierusalem and Ioseph knew not nor his mother 44. But they supposing that he had ben in the companie went a daies iourney and soughte him among their kinsfolke and acquaintance 45. And when they found him not they turned backe to Ierusalem and sought him 46. And it came to passe three dayes after that they founde him in the Temple sittinge in the middest of the Doctours bothe hearinge them and asking them questions 47. And all that heard him were astonied at his vnderstanding and answeres 40. And the childe grewe Mathew goeth presently from the infancie of Christ to his manifestation Luke heere reporteth one thing at the least worthy to be remembred that is that Christ in the midst of his youthe gaue a shew of his office to come or at the least by this one exercise in his childehoode he would shewe what he should be hereafter And first hee sayeth that he grew and waxed strong in spirite by which woordes he declareth that the giftes of his minde did encrease also together with his age VVherby we gather that these profitings or encreasings are referred to his humane nature for nothing can be added more to his Godhead Yet it is demaunded whether he did not excell in all fulnesse of spiritual gifts presently after that he was conceiued in the wombe of his mother for it seemeth to be absurd that any thing should be wanting to perfection in the sonne of God Yet the answere is easie if it derogateth nothing from his glory that he was altogether humbled laid lowe then there can be no incoÌ„uenieÌ„ce to him in this that as his wil was to grow in body so also to profite in mind for our sake And certainly when the apostle teacheth the He. 4. 15. that he was like vnto vs in all things excepting sin without doubt he also comprehendeth this that his soul was subiect to ignorance This is the only difference betwene vs him that those infirmities which of necessitie are tied to vs he toke vpon him frely and of his owne will Therfore Christ for the reason and estate of his age according to his humane nature encreased in the free giftes of the spirite that out of his fulnesse he might imparte to vs because we receiue grace out of his grace Some which are too fearful restrain that which is sayd heere to an outward shewe and expounde it that Christ seemed to profite as though in deede he encreased not in any new vnderstanding But the words souÌ„d otherwise and this error is yet more plainly confuted when as shortlye after Luke addeth The childe profited in age and wisedome with God and men For it is not lawfull to imagine that there lay hid in Christ any vnderstandinge whiche in successe of time appeared vnto God And it is not to be doubted but that the counsel of God was plainly to expresse howe truely and perfectly Christ embraced al partes of a brotherly vniting with men when he toke vpon him our flesh Neither doe wee by this meanes imagine him to be two for although there was one person of God and man yet it foloweth not that what soeuer was proper to the Deitie should be attributed to the humane nature But for asmuch as it was necessary for our saluation the sonne of God kept his diuine power hidde And that which Ireneus sayth his Deitie resting he suffered his passion I do not only interpreat it of his corporal death but also of that incredible sorow and vexation of the soule who vttered this complaint vnto him my God why hast thou forsaken me In summe except a man should deny Christ to be made very man let him not be ashamed also to confesse that he willingly tooke vppon him all those things which cannot be separate from our humane nature And it is foolishly obiected that ignorance coulde not light vpon Christ because it was the punishment of sinne for the fame may be saide also of death but rather the scripture affirmeth that hee fulfilled the office of a mediator because that what punishments soeuer we had deserued he toke from vs laid vpon himselfe Furthermore they do very grosely and ignorantly in that they make ignorance a punishment of sinne for it cannot be thoughte that Adam when he was yet sound knewal things Neither do the Angels beare the punishment of sinne wheÌ„ they are ignorant of any thing Some conclude more subtilly that there was no ignorance in Christ because that ignorance is a fault But these also doe take very euil a false a vaine principle for otherwise it were necessarye for the Angelles to be like to God that they might be without fault Blindnesse or ignorance of a mans minde is a fault and is worthely accompted as a parte of originall sinne but here is no other ignoraunce attributed to Christe then suche as may be in a manne pure from all spot of sinne But when Luke sayeth that he waxed strong in spirite and was filled with wisedom he meaneth whatsoeuer wisedome is in men and dailye groweth in them that it floweth out of this only fountaine that is from the spirit of God That speache which foloweth the grace of God was with him is more generall for it comprehendeth what excellencie soeuer was in him 41. Nowe his parentes went euery yeare Heere is the godlinesse of Marye and Ioseph praysed because that they diligently exercised themselues in the outwarde woorshippe of God And they tooke not this yerely iourney vppon
sonne of God whom the other Euangelists witnessed to be borne of the seede of Abraham and of Dauid that he might also be the sonne of man But Marke thereby declareth that no redemption can be hoped for but from the sonne of God MAT. 3. 1. In those dayes LVKE 3. 1. In the fifteenth yeere It cannot be gathered oute of Mathewe and Marke what age Iohn was of when hee beganne to come abroade But Luke declareth euidently that he was then thirtie yeare olde or there about The olde wryters of the Church declare almost with one consent that he was borne fifteene yeare before the death of Augustus His successour Tyberius hadde nowe enioyed the Empire fifteene yeares when the same Iohn began to preach therefore that time of thirtie yeares which I spake is gathered whereby it also foloweth that hee did not long execute the office of a teacher but that in shorte time hee gaue place vnto Christe for Christe as a little after we shall see was also baptized when hee was thirtie yeare olde and then he was entred to the performance of his office But when Christ the sonne of righteousnesse presently folowed Iohn his morning starre or rather the morning it is no maruaile if that Iohn vanished away that Christes onely glory might be the more manifest LV. Pontius-Pilate It is probable that this was the seconde yeare of Pilate For after that Tiberius hadde obtained the Empire Iosephus declareth in the eighteenth booke of Antiquities that hee created Valerius Gratus gouernour of Iudea placing hym in the roume of Annius Rufus And this putting one in an others roume might fall out in the second yere of hys gouernment The same Iosephus declareth that Valerius was Gouernour of Iudea for the space of eleuen yeares therefore Pilate hadde holden that prouince aboue two yeare when Iohn beganne to preache the Gospell This Herode whome Luke maketh Tetrarche of Galile was the seconde heire of Herode the Great who succeeded his father by will for the gouernment of Iudea was geuen to Archelaus but when hee was banished by Augustus into Vienna that portion fell into the handes of the Romanes for a praie So Luke heere rehearseth two of Herodes sonnes namely Herode Antipas who was made Tetrarche of Galile and hadde in possession Samaria and Peraea and Philip who was Tetrarch of Trachonitis and Iturea raigned from the sea of Tiberias of Genesara to the foote of Libanus from whence the floude Iordane ariseth They vntruely imagine that Lysanias was the sonne of Ptolomeus Mennaeus who was king of Chalcis who had bene slain before by Cleopatra about thirtie yeers before the birth of Christ as Iosephus declareth in his fifteenth booke of antiquities Also he could scarsly haue bin his nephew whom the same Iosephus in the first booke of the warre of the Iewes reporteth to haue beene the kindler of the parthean war for then he should haue beene aboue three score yeere old Furthermore seeing that he stirred the Parthians to warre vnder Antigonus he was of necessitie then growen to the estate of a man But Ptolomeus Mennaeus died not long after the slaughter of Iulius Caesar beeing entred into the office of the Triumuir betweene Lepidus Antonius and Octauius as Iosephus witnesseth in the 14. booke chap. 23. But this nephew of Ptolomeus was called Lysanias as his father was and hee might also leaue a sonne of his owne name Yet their errour is without question to be reiected which imagin that Lysanias who was slaine by Cleopatra shuld liue threescore yere after his death The name of Tetrarch is here vsed improperly as though the whole region should bee deuided into foure partes But seeing that in the beeginning the countries were deuided into foure partes and then that other chaunges followed yet for honors sake the name was stil cōtinued in the which sense Pliny numbreth seuenteene Tetrarches of one region 2. VVere the high priestes It is certaine that two high Priestes togeather at one time neuer occupied the priesthod Iosephus witnesseth that Caiphas was made high priest by Valerius Gratus a litle before he went out of the prouince VVee read nothing In Iosephus that should be altered by Pilate in that time that he gouerned Iudea but when hee was restrained of his aucthoritie and was commaunded to goe to Rome to aunswere his cause then at that time Vitellius the gouernour of Syria dryuing Caiphas out transposed the priesthood to Ionathas the sonne of Anani Antiq. 18. But that Luke nameth two high priests must not so be taken as if y t tytle was giuen to them both but beecause that the one halfe of the honour of the priesthood was in Annas the high priestes father in law VVherefore Luke declareth that matters were then so troubled and confounded that there was then no one true and certaine high priest but that through ambition and tyrannicall power that sacred office was torne in sunder The word of God came Before that Luke reporteth as others doe that Iohn entred the office of teaching he saith that he was called thereunto of God that his ministerie might beare aucthoritie with it I see not why the interpreters had rather to translate it vppon Iohn rather then To Iohn yet because the sense is not doubtfull namelye that this ambassage was layde vp with him and that the commandement of preaching was giuen vnto him I follow the receiued translation Heereby gather that there are no true teachers but to whom that office is enioyned of GOD. Neither doth it suffice to haue the word of God except there be also an especiall calling That Matthew and Marke make not mention but of a desert reconcile it with the wordes of Luke thus Iohn beganne his office of teaching amongst his neighbours with whom hee dwelt then he spread his Gospell farther that it might be knowne in mo places whereby it came to passe that in short time his fame spread vnto Ierusalem Yet that coast of Iordan might be called desertum a desert for it doth not signifie a place not in habited but a sharpe and hilly countrey which is occupyed with a lesse resorte of men 2. Math Repent Matthew differeth from the other two Euangelistes in this that in the person of Iohn he setteth downe the summe of his doctrine and they set it downe in his owne words Yet Marke hath more by one word then Luke for he saith he came baptising and preaching the baptisme of repentaunce but in the matter it selfe the consent is very good because that all ioyne repentaunce with forgiuenesse of sinnes For the kingdome of GOD amongst men is nothing els then a restoring to a happy life and so a true and eternall felycitie Therefore when Iohn saith that the kingdome of God is at hand he meaneth that men which were estraunged from the righteousnesse of God and banished the kingdome of heauen are againe gathered vnto God that they might lyue vnder his hand And this doth free adoption and forgiuenes of sinnes worke
whereby hee reconcileth the vnworthy to himselfe In summe the kingdome of heauen is nothing else then newnesse of lyfe wherein God restoreth vs into the hope of eternall immortalytie For we being taken out of the bondage of sinne and death he chalengeth vs vnto himselfe that wee wandring here vpon earth might now by fayth possesse that heauenly life to the Ephesians 1. 4. For although we be like to dead men yet we know that our lyfe is in safetie while that it is hidde in Christe Colloss 3. Frō hence as out of a fountaine is the exhortation to repentaunce gathered And Iohn saieth not repent and then by this meanes the kingdome of heauen shall appeare but in the first place he proposeth the grace of GOD and then hee exhorteth menne that they shoulde repent VVhereby it is euident that the mercy of God whereby he restoreth those that are lost to be the foundation of repentaunce Neither doe Matthew and Luke in any other sense reporte that he preached repentaunce for the remission of sinnes for repentaunce as some vnwisely imagine is not placed first as if it should be the cause of forgiuenesse of sinnes or that it might preuent God that hee might beginne to be mercifull vnto vs but men are cōmaunded to repent that they might receiue the reconcilyation offered them But as the free loue of GOD whereby hee imbraceth miserable men not imputing their sinnes vnto them orderly goeth before so it is to be noted that we haue forgiuenes of sinnes in Christ not that God would nourish them through his loue but that hee might heale vs from them Neyther can any man taste the grace of GOD except he hate sinne and be displeased with offēces but by the definition of repentaunce and fayth it may be fullyer knowne how vnseperably they are ioyned togeather therefore in entreating of this doctrine I am the sparer But for the better vnderstanding of this present place it is meete to obserue that the whole Gospell consisteth of two partes forgiuenesse of sinnes and repentaunce And in that Matthew noteth the first parte by the kingdome of heauen it may thereby be gathered that there was hostile dissention betweene men and God and that they were wholy banished out of the kingdome of heauen vntill that God shoulde againe receiue them into his fauour And though Iohn proposing the grace of God exhorteth menne to repentaunce yet it is to be noted that this also i◠the gift of God aswell as the enheritaunce of the kingdom of heauen For as hee freely forgiueth vs our sinnes and by his mercy delyuereth vs from the guiltinesse of eternall death so also hee repayreth vs after his owne image that we might liue to righteousnesse As he freely adopteth vs to be his sonnes so hee regenerateth vs by his spirite that our life might testifie that we doe not falsly cal him father And Christ doth no lesse quicken vs vnto righteousnesse by crucifying our old man and by extinguishing the faults of our fleshe then he doth wash away our sinnes by his bloud and appease his heauenlye father towardes vs with the sacrifice of his owne death Yet this is the summe of the Gospell that GOD embraceth vs in his Sonne our sinnes being washed awaye that wee denying our selues and our owne nature might liue holylye and godlyly and so shoulde meditate a heauenly lyfe vpon the earth 3. LV. Preaching the baptisme of repentaunce This maner of speaking dooth first generally shewe what is the right vse of the Sacramentes Then for what purpose Baptisme was instituted and what it doth containe A Sacrament therefore is not a dumbe ceremonie which sheweth I wotte not what pompe without doctrine but hath the worde of God annexed to it which giueth lyfe to the outwarde ceremonie I meane not that worde which some Exorcist muttereth with magycall whisperings but that which pronounced with clear open voyce doth auaile to the edifying of fayth For it is not simplye sayde that Iohn baptised to repentaunce as if the grace of GOD hadde beene included in the visible signe but that hee preached what the profit of baptisme was that the signe might be made effectuall by the woorde preached And this is peculyar to baptisme that it is called the seale of repentance for forgiuenesse of sinne Nowe seeing that his Baptispme hadde the same signification power and manner which ours haue If a figure bee esteemed by the trueth thereof it is false that the baptismes of Iohn and Chrste are diuerse MATH 3. The voyce of a cryer in the wildernesse Although that place of Isaias 40. 1. ought not to be restrained onely to Iohn yet hee is one of them of whom that is there spoken for after the Prophet hath spoken of the ouerthrowe of the Citie and the extreame calamitie of the people he promiseth a new restitution of the people The words were the Lord shal say againe comfort ye comfort ye my people For after the temple was ouerthrowne and the Sacrifices abolyshed the people were lead into captiuitie and their estate was almost desperat and because their eares were deaffe at the continuall calling of the Prophets the Lorde did as it were holde his peace for a time Least the godlye mindes shoulde fall downe in that sorrowfull silence the Prophet declareth that there shoulde agayne aryse newe Preachers of grace which shoulde comforte the people in the hope of saluation Suche were Zacharyah Haggai Malachy Esdras and such lyke But beecause that there is promised a restitution which shoulde bee perpetuall and not for a shorte tyme and Isaias especially respecteth the redemption which was hoped for by the comming of Christe Iohn was rightlye accounted the chiefe amongst the ministers of comforte Then it followeth in the texte of the Prophet The voyce of a cryer and that voyce is opposed to the silence for a time whereof I spake euen nowe for the Iewes were for a tyme depriued of that doctrine which they had vngodlyly contemned The name of a deserte is metaphorically put for a desolation or a deformed ruine of the people as was in the time of the banishment For there was so horryble a dissipation that it might bee compared to a deserte so the prophet amplifieth the grace of GOD as if hee shoulde haue sayde although the people was thrown farre from their countrey and was banyshed out of the company of menne yet the voyce of God shall also resounde in the deserte which shall ioyfullye comforte them that are halfe dead In this sense Ierusalem was the deserte when Iohn beganne firste to preach for in euery place all thinges were brought into a waste and horyble confusion But it behooued those grosse and foolishe men the more to be styrred vppe by beeholding this visible deserte that thereby they might the more greedilye haue receiued the promise of saluation offered vnto them in death Now wee see how truely this prophesie agreeth vnto Iohn and how properly it is applyed vnto him Prepare ye the
are pressed downe and so it commeth to passe that they being not moued with the miseries of men doe neuer thinke vppon anye remedie And now they pleasing thēselues wil not abyde to be brought into order and they think themselues vnworthy to be accounted amōgst sinners Christe reproueth this second errour by aunswering that the whole nead not a Physition For by a figure hee teacheth that they are therefore offended at the beholding of sinners because they chaleng thēselues to be righteous Because saieth hee you are hole you despise the sicke so that you loath them and the sight of them is troublesome vnto you but it behoueth a Phisition to be farre otherwise After he sheweth that he must take vpon him the parte of a Phisition because that he was sent of the father to call sinners And though Christe beeginneth with reprouing thē yet if we desire to profit in his doctrine that must be especially holden which hee setteth downe in the second place namely that his comming was that he might giue life to the dead that he might iustifie the guiltie and condemned that hee might cleanse the polluted and them that are defiled with filthynesse that hee might pull them that are lost euen from the helles that he might cloth thē with his glory which are couered with filthinesse that hee might renew thē that are corrupte with the filthynesse of sinnes and prepare them for a blessed immortalitie If wee consider that this is his duetie and the ende of his comminge If wee remember that for this cause hee put vppon him our flesh shedde his bloud became a sacrifice of death and descended euen to hell it shall neuer seeme straunge vnto vs the vilest amongst menne euen those that are couered with a dunghill of sinnes are gathered by him into saluation Hee seemeth to thee to be vnworthy of the grace of Christe whom thou doost abhorre why then became Christ a sacrifice for sinne and accursed but that hee might reach out his hand to accursed sinners Now if wee beginne to loath that both Baptisme and also the holye Supper dooth ioyne vs in company with wicked menne so that their companye shall seeme to defile vs with any blotte let vs presently enter into our selues to search our owne sinnes without flattery And this examination shall bringe vs to this passe that wee will gladly suffer our selues to be washed in the same fountaine with the moste vncleane so that we wyll not refuse that righteousnesse whiche hee commonlye offreth to all the wicked that lyfe giuen to the dead and saluation to them that were lost 13. Goe yee and learne Hee sendeth them away and commaundeth them to departe because they seemed to be stubborn and such as would not learne Or he sheweth that they contend with God and the prophet which through pride being become cruell do grudge that the wretched should be holpen and that phisicke should be ministred to the sicke This testimonie is taken our of the prophet Osea 6. 6. where the Prophette preaching of the vengeaunce of God against the Iewes least they should take exception that they obserued the outward worship of God as they were accustomed in securitie to bragge of their ceremonies he affirmeth that GOD is not pleased with their sacrifices where their mindes are voyde of godlynesse and their manners estraunged from integritie and righteousnes But that GOD saieth that hee will not haue sacrifices appeareth by the second clause to bee spoken by comparison that the knowledge of God is more to be desired then sacrifices By which words he doth not precisely reiecte sacrifices but hee maketh lesse accounte of them then of godlynesse and fayth Yet wee must so account that fayth and spirituall worshippe doe of themselues please God that charitie and the dueties of men towardes their neighbours are required for themselues The sacrifices are but accidentes as they say which are of no estimation or account wheras trueth it self is wanting Of the which thing I haue entreated more at large vppon the tenth chapter to the Hebrewes In that word mercy the figure synecdoche is to be noted For vnder one parte the Prophet comprehendeth what duetie soeuer we owe vnto our brethren For I came not Although this is spoken to ouerthrow the pride and the hypocrisie of the Scribes yet it generally containeth a very profitable doctrine For wee are admonished that the grace of Christe shall no otherwise profit vs then while we being grieued with our sinnes and sighing vnder the burthen of them doe humbly come vnto him Againe dryue some to despayre so that they casting by all shame doe throwe themselues into all filthines It was no offence to gather tribute or custome but when as the Publycans saw themselues reiected as prophane and detestable menne through the common reproach they did not despise but reioysed in the company of the infamous and sometime they thrust in thēselues amongst the adulterers the drunkards and such lyke whose wickednes they would haue condemned and they woulde haue bene nothing like them if they had not beene driuen to this necessitie by open hatred and reproaches MAT. 11. VVhy eateth your maister with Publycans The Scribes doe assault the disciples of Christ and that they may procure them to fal away they lay forth that which at the first sight is euill and shamefull For to what purpose became he a peculyer maister to them but that they shuld withdraw themselues from the common people that they might lead a more holy life But it seemeth that he leadeth them from an honest and tollerable estate of lyfe to a prophane lycentiousnesse that they might defile themselues with filthy guestes This reproach might haue dryuen the disciples which were as yet but rude and flexible to forsake theyr maister But they doe well in that they make their complainte to theyr maister because they themselues were not sufficientlye armed againste this cauill for Christ aunswering for them confirmeth them against the time to come 12. The Hole nead not By Christes aunsweare it appeareth that the Scribes offended two wayes that they made no account of the office of Christ and that in sparing their owne faultes they doe proudly despise all other VVhich thing must therfore be noted because that this disease hath alwayes beene too common For hypocrites being full and drounken with a windy hope of their owne righteousnesse doe not accounte wherefore Christ was sent into the earth they know not in how great a labyrinth of mischiefes mankinde is drowned how horryble a wrath and curse of God doth lye vpon all men and with how confused a heap of sinnes they are pressed downe and so it commeth to passe that they being not moued with the miseries of men doe neuer thinke vppon anye remedie And now they pleasing thēselues wil not abyde to be brought into order and they think themselues vnworthy to be accounted amōgst sinners Christe reproueth this second errour by aunswering that the whole nead not a
Physition For by a figure hee teacheth that they are therefore offended at the beholding of sinners because they chaleng theÌ„selues to be righteous Because saieth hee you are hole you despise the sicke so that you loath them and the sight of them is troublesome vnto you but it behoueth a Phisition to be farre otherwise After he sheweth that he must take vpon him the parte of a Phisition because that he was sent of the father to call sinners And though Christe beeginneth with reprouing theÌ„ yet if we desire to profit in his doctrine that must be especially holden which hee setteth downe in the second place namely that his comming was that he might giue life to the dead that he might iustifie the guiltie and condemned that hee might cleanse the polluted and them that are defiled with filthynesse that hee might pull them that are lost euen from the helles that he might cloth the with his glory which are couered with filthinesse that hee might renew theÌ„ that are corrupte with the filthynesse of sinnes and prepare them for a blessed immortalitie If wee consider that this is his duetie and the ende of his comminge If wee remember that for this cause hee put vppon him our flesh shedde his bloud became a sacrifice of death and descended euen to hell it shall neuer seeme straunge vnto vs the vilest amongst menne euen those that are couered with a dunghill of sinnes are gathered by him into saluation Hee seemeth to thee to be vnworthy of the grace of Christe whom thou doost abhorre why then became Christ a sacrifice for sinne and accursed but that hee might reach out his hand to accursed sinners Now if wee beginne to loath that both Baptisme and also the holye Supper dooth ioyne vs in company with wicked menne so that their companye shall seeme to defile vs with any blotte let vs presently enter into our selues to search our owne sinnes without flattery And this examination shall bringe vs to this passe that wee will gladly suffer our selues to be washed in the same fountaine with the moste vncleane so that we wyll not refuse that righteousnesse whiche hee commonlye offreth to all the wicked that lyfe giuen to the dead and saluation to them that were lost 13. Goe yee and learne Hee sendeth them away and commaundeth them to departe because they seemed to be stubborn and such as would not learne Or he sheweth that they contend with God and the prophet which through pride being become cruell do grudge that the wretched should be holpen and that phisicke should be ministred to the sicke This testimonie is taken our of the prophet Osea 6. 6. where the Prophette preaching of the vengeauance of God against the Iewes least they should take exception that they obserued the outward worship of God as they were accustomed in securitie to bragge of their ceremonies he affirmeth that GOD is not pleased with their sacrifices where their mindes are voyde of godlynesse and their manners estraunged from integritie and righteousnes But that GOD saieth that hee will not haue sacrifices appeareth by the second clause to bee spoken by comparison that the knowledge of God is more to be desired then sacrifices By which words he doth not precisely reiecte sacrifices but hee maketh lesse accounte of them then of godlynesse and fayth Yet wee must so account that fayth and spirituall worshippe doe of themselues please God that charitie and the dueties of men towardes their neighbours are required for themselues The sacrifices are but accidentes as they say which are of no estimation or account wheras trueth it self is wanting Of the which thing I haue entreated more at large vppon the tenth chapter to the Hebrewes In that word mercy the figure synecdoche is to be noted For vnder one parte the Prophet comprehendeth what duetie soeuer we owe vnto our brethren For I came not Although this is spoken to ouerthrow the pride and the hypocrisie of the Scribes yet it generally containeth a very profitable doctrine For wee are admonished that the grace of Christe shall no otherwise profit vs then while we being grieued with our sinnes and fighing vnder the burthen of them doe humbly come vnto him Again weake consciences are here put in a certeine hope for they nead not feare least Christe should reiect sinners because that he descended from his heauenly glory to call them But that clause is also to be considered to repentaunce that we myght know that our forgiuenesse is not such as nourisheth sinnes but such as calleth vs to endeuour our selues to lyue holyly and godly For hee reconcileth vs to the father with this condition that beeing redeemed with his bloud wee shoulde offer our selues true sacrifices as Paule teacheth Titus 2 12. Heerein appeareth the mercy and loue of GOD that denying worldlye lustes wee shoulde lyue soberlye and righteoussly c. Matth. 9. Marke 2. Luke 5. 14. Then came the disciples of Iohn to him saying why do we and the Pharises fast oft and thy disciples fast not 15. And Iesus sayd vnto them can the children of the mariag chamber mourn as long as the bridegroom is with them but the dayes will come when the bridegroome shall be taken from them and then shall they faste 16. Moreouer no manne peeceth an olde garmente with a peece of new cloath for that that shoulde fill it vp taketh awaye from the garment and the breaâ—h is worse 17. Neither doe they put new wine into olde vesseles for then the vessels woulde breake and the wine would be spilte and the vesselles should perish but they put new wine into new vessels and so are both preserued 18. And the disciples of Iohn the Pharises did fast and came and said vnto him why doe the disciples of Iohn and the Pharises fast and thy disciples fast not 19. And Iesus saide vnto them can the children of the mariage fast whiles the bridgroome is with them as longe as they haue the bridegrome with them they cannot fast 20. But the dayes wil come when the bridgegroome shal be taken from them and then shall they fast in those dates 21. Also no man soweth a peecâ— of newe cloath in an olde garment for else the new peece taketh away the filling vp from the old the breach is worse 22. Lykewiâ—e no manne putteth newe wine into olde vesselles for else the newe breaketh the vesselles and the wine runneth out and the vessels are loste but new wine muste be putte into newe vesselles 33. Then they sayde vnto him why doâ— the disciples of Iohn fast often and pray and the disciples of the Pharises also but thine eate and drink 34. And he said vnto them canne yee make the children of the weddinge chamber to fast as long as the bridgrome is with them 35. But the dayes â—will come euen when the brid rom shall bee taken from them then shall they faste in those dayes 36. Againe hee spake also to them in a parable no manne putteth a
of God in the same sense namely that the Iewes might know firste that they were to be restored by the benefit and good work of God and not of men then that their estate should be happy vnder God their kinge thirdly he promiseth them not an earthly and a fraile fely citie but a heauenly and euerlasting 8. Heale the sicke As he gaue them power so hee commaundeth theÌ„ to be faithfull and liberall disposers of the same and hee commandeth them not to suppresse those thinges which were layde vp with them for the common good of all men But by these miracles hee declareth for what purpose he was sent of the father and what is the end of his Gospell Neyther is it without aduice that he commaundeth them rather to rayse the dead and to heale the sicke then to afflicte the whole with diseases or to kill them that lyue Therefore these myracles haue an Analogy and similytude with the office of Christe that we might know that he came to be the aucthour of all good thinges to vs which shoulde delyuer vs from the tyranny of Sathan and of death which shoulde heale our sicknesses and our sinnes and should helpe all our miseries Freely yee haue receiued That they might the more willingly beestowe those giftes which he had giuen vnto them he declareth that they were not bestowed vpon them for their own priuate glory but y t they might be as it were certeine conduit pypes for the conueiance of the free goodnes of God as if he should haue sayde consider from whence you had this power as it came vnto you by none of your owne deseruing but of the meere grace of God so nowe it is meete that by your ministerie it should be freely bestowed vpon others VVee know how hardly euery man doth parte from that to others which hee thinketh to be peculyer to himselfe also where some one is lyfted vp aboue the rest of his brethren how ready he is to despise all other Therfore he could not better perswade to a free bestowing of spirituall gifts theÌ„ by teaching them that no man excelleth by his own industrie but by the free liberalitie of God And Christe now sheweth in his ministers a token of that grace which was foretolde by Iesaias 55. 1. All yee that thirst come yee to the waters drinke and take wine and milke without money yet he also sheweth that no man can be a sincere minister of his word and dispenser of his grace but he that is readye to bestow his labour freely and that all hyrelinges doe vnworthilye corrupt and prophane the holy office of teaching But this is not againste free bestowing that the teachers of the Churche are mainteined with publike stipendes so that they do willingly and freely serue Christe and the Church and let theyr prouision for their liuing be as it were an increase of their labour Matth. 10. Mark 6. Luke 9. 9. Pâ—ssesse not gold nâ—r siluer nor money in your girdles 10. Nor a scrippe for the iourney neither two coates neither shooes nor a staffe for the workman is worthy of his meate 11. And into whatsoeuer city or town ye shall come enquire who is worthy in it ther abide yee til yee goe thence 12. And when yee come into 〈◊〉 house salute the same 13. And if the house be worthy let your peace come vpon it but if it be not worthy let your peace returne to you 14. And whosoeuer shall not receiue you nor hear your words when ye depart out of that house or out of that citie shak off the dust of your feete 15. Truelye I saye vnto you it shal be easier for Sodom and Gomorrha in the day of iudgemente then for that citie 8. And commanded them that they shoulde take nothing for their iourney saue a staffe only neyther scrip nor bread nor money in their girdles 9. But that they shoude be shod with sandalles and that they should not put on two coates 10. And he saide vnto them wheresoeuer yee shal enter into an house there abyde til ye depart thence 11. And whosoeuer shall not receiue you nor heare you when yee depart thence shake off the dust that is vnder your feet for a witnesse vnto them Verelye I say vnto you it shal be easier for Sodom or Gomorrha at the daye of iudgment then for that citie 3. And hee saide vnto them take nothing to your iourney neither â—â—aues nor scrip neither bread nor siluer neither haue two coats 4. And whatsoeuer house ye enter into there abyde and thence depart 5. And whosoeuer will not receiue you when you goe out of that citie shake off the very duste from your feete for a testimonie against them 9. Possesse not Beecause the order of theyr ambassage was such that Christe woulde that his Disciples shoulde goe throughout all Iudea in a fewe dayes and speedilye to turne againe to him hee forbiddeth them to carye burdens with them which shoulde hinder this speede But some doe thinke verye foolyshly that this is prescribed as a perpetuall lawe to the ministers of the worde or the Apostles A little after doe followe verye manye sentences whiche extende further but it is certeine that these commaundementes of leauinge all letteâ— and hynderaunce are restrayned to that ambassage whiche wee sayde was appoynted for a tyme. Further that prohibition in Matthew of golde siluer a scryppe and two coates ought to be read in one sentence as it appeareth by the other two Therefore I had rather translate it cary not with you because it was the Lordes will simply to forbydde that they shoulde not take anye thing with them for prouision for that iourney At home they might haue scrippes and showes and other coates but that they might be the lyghter for the iourney hee commaundeth them to leaue all burdens Thereunto also belongeth that saying of Marke that they should be shodde with sandalles They seeme to differ in the rodde or staffe for in Marke a staffe is allowed in Matthew and Luke it is denied But seeing the interpretation of the Hebrew word thet is doubtfull amongst the Hebrewes though the Euangelistes did write in Greeke they haue diuersly taken the worde rabden Therefore Matthew and Luke doe meane staues which are a burden to them that beare them but Marke meaneth a staffe whereon trauellers doe ease or rest themselues And it appeareth that it was the manner of them that trauailed to cary a staf according to which vse that was said Gen. 32. 10. VVith my staffe I passed ouer this Iordan In which words Iacob confesseth that he came into Syria emptie and not laden with riches 10. For the workemanne is worthy of his meate Christ aunswereth a doubt for that condition might seeme to be hard to goe through Iudea not furnished with any prouision for the iourney Therefore Christ willeth them not to be afrayde of fainting for want because that whither soeuer they should come they should at least be worthy of
chief gouernment and power in his hand VVherefore there is nothing more absurd then to desire to be counted amongst the number of the faythfull and yet to grudg at GOD when he frameth vs to the image of his owne Sonne whom hee hath sette ouer his whole housholde For what nice fancies are these if we would possesse a place in his house and excell aboue the Lord himselfe The meaning is we are too softe daintie if it behard for vs to beare the reproaches which our Prince did willingly submitte himselfe vnto The word Beelzebub is corrupted it shuld properly be called Baalzebub So they called the chiefe of the feigned Gods of the Philistines which the citie Accaron did worshippe And the lesser Gods were called Baalim which at this day in Popery are called Patrones And whereas Baalzebub signifieth a Patrone of a flye or of flyes some thinke that the name was deryued and taken of this that the Temple swarmed with aboundaunce of flyes through the plentie of the sacrifices But I doe rather coniecture that they sought helpe at the ydoll against the flyes which were noysome to the place For when Ochozias superstitiously sought an aunswere of his health from it he called it so VVhereby it appeareth that it was not a name in skorne For as godly men translated the word Gehenna to the helles that they might note that place with infamy so for hatred and detestation of the Idoll they called the deuill Baalzebub VVherby we gather that the reprobate that they might make Christ the more detestable noted him with the greatest infamy they could as by calling him a deuill who shoulde bee the greatest enemy of relygion VVherefore if it befall vs to be touched with the same ignominie it ought not to seeme straunge to vs to haue that fulfilled in the members which began in the head Math. 10. 26. Feare them not therefore for there is nothing couered that shal not be disclosed nor hid that shall not be knowne 27. VVhat I tell you in darkenesse that speake yee in light and what yee heare in the eare that preach yee on the houses 28. And feare yee not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell 29. Are not two sparowes solde for a farthing 〈◊〉 one of them shall not fal on the ground without your father 30. Yea and all the haires of your head are numbred 31. Feare yee not therefore ye are of more value then many sparowes Marke 4. 22. For there is nothing hid that shall not be opened neyther is there a secret but that it shal come to light 23. If anye manne haue eares to heare let him heare Luke 8. 17 For nothing is secrete that shal not be euident neither any thing hid that shal not be known and come to light Luke 12. 2. For there is nothing couered that shal not be reuealed neither hid that shal not be knowne 3. VVherfore whatsoeuer ye haue spoke in darknes it shal be heard in the light and which yee haue spoken in the eare in secret places shal be preached on the houses 4. And I say vnto you my frieÌ„ds be not afraide of them that kill the body and after that are not able to doe any more 5. But I wil forewarn you whom ye shal feare feare him whiche after he hath killed hath power to cast into hel yea I saye vnto you him feare 6. Are not fiue sparowes bought for two farthings and yet not out of them is forgotton before God 7. Yea al the haires of your head are nuÌ„bred feare not therfore yee are more of value thâ—â— many sparowes 26. Feare them not therefore VVhen as the Apostles shoulde see the Gospel to be so contemptible and that they should remember the fewnesse of the beleeuers they might also cast of all hope for the time to come Now Christ answeareth this doubt declaring that the Gospell should be spred further and that it shall passe throughe all the lettes of menne so that at length it should shine foorth openly For though this saying seeme to be a prouerbe there is nothing couered that shall not be disclosed yet here it ought especially to bee restrained to the doctrine of saluation whiche Christ sayeth shall be the conquerour what soeuer menne deuise to oppresse the same Though hee preached sometime openly in the Temple yet because his doctrine was refused he yet lay hid as it were in dark corners but he sayeth that the time shal come when it shal be vttered abroad which we knowe was done shortly after for there was neuer any sound of thunder more hard in any quarter of the world then the voyce of the Gospell which sounded through out the whole worlde And because this promisse ought to comfort their mindes Christ exhorteth them that they shoulde boldly and valiantly apply themselues to the same and that they shoulde not be afraide though they saw the Gospell as yet not regarded but that they shoulde be crying preachers of the same That which I reported out of Marke was spoken peraduenture at an other time and in an other sense yet because there are redde short sentences I followe that which was most probable to me For after that Christ commanded there his disciples that as burning lightes they shoulde giue a cleare light farre froÌ„ them presently after he addeth ther is nothing hid which shal not be made open And the lighte of the Gospell was lighted by the Apostles in darke places so that by their ministerie it shone aloft through the whole world And the text in the eight after Luke is altogether like this As coÌ„cerning the place of the 12. chapter it is not to be doubted but that it answeareth to this yet in wordes there is some difference for Christ commaundeth there that the Apostles shoulde bring those things into light which they had spoken in the darke whereby he declareth that they had as yet but whispered of the Gospell but that the message which they did beare was so notable that it shoulde spreade it selfe to the furthest partes of the worlde 28. And feare yee not them Christe teacheth his disciples to contemne death by a most notable reason because that men created to enioy the celestiall immortalitie ought to despise this fraile and transitorie life For the summe tendeth to this purpose if the faithfull would consider wherfore they were borne and what their condition is there is no cause why they shoulde so gredely desire this earthly life Though the sence of the woordes are more full and more plentifull for Christe teacheth that the feare of God is vtterly dead in them which for feare of tyrantes doe fall from the confession of their faith and that there raigneth a beastly blockishnesse in their hearts which for feare of death doubt not to forsake the same confession of faith For the Antithesis betweene the two contrary
feares is to be noted If the feare of God be choaked with the feare of men doeth it not appeare that we yelde more to them then to God himselfe Nowe heereof it foloweth that the heauenly and eternall life being reiected we cause that this onely remaineth for vs that wee become like to beastes The power of eternall life and death is in the hande of God alone him we neglect because the feare of men doth carie vs away Doth it not euidently appeare that the shadowish life of the body is more estemed of vs then the eternal state of the soul nay the celestiall kingdom of God is nothing set by of vs in respect of the fleeing vanishing shadow of this present life Therfore the words of Christ ought thus to be resolued Know that you haue giuen you immortal souls which are subiect to the wil of god alone they come not into the power of men And so your faith ought not to yeld to no terrors or threatnings of men For how cōmeth it to passe that in your vexation the fear of men should preuail but because the body is preferred before the soule immortalitie is lesse estemed of then this transitory life Therfore in Luke there is an emphatical repetition Certainly I say vnto you feare him As if Christ shuld haue said we haue no respecte of God so oft as we giue place to the feare of men contrariwise if we reuerence God the victory is easily in our own hands so that no force of men shuld draw vs from our duety Also the experiēce of al times teacheth vs how necessary this exhortation of Christ was to the ministers generally to al the godly For ther was neuer time wherin men haue not violently lift vp themselues against God haue endeuoured to ouerwhelme the gospell Al are not armed with like power to cause and strike a fear of death but in the greater nūber that monstrous cruelty doeth raigne which when occasion serueth sheweth it selfe Also sathan doth oft suborne the giants at whose sight the seruaunts of Christ do fal down dead except they be armed with this doctrine to be constāt without shaking But when as these two clauses do ioyne together in one sentence some that are vnlearned do naughtily take this part from the other that men are not to be feared For Christ as was now said opposeth the godly and holy feare of God as a remedy against the peruers feare of men which draweth vs out of the right way Otherwise the consequence doth not folow if we feare God who is Lorde of body soule men are not to be feared whose power reacheth not beyonde the body And that Christ attributeth to menne a power of killing is spoken by a kinde of graūting So God slacketh the bridles to the wicked that they being puft vp with a trust of their owne power dare do any thing and they do also amase the minds of the simple as if they could do euery thing Therfore the wicked do triumph in vaine as if the life of the godly were subiect to their pleasure and God holdeth them bound so that he restraineth their cruelty and violent forces as oft as he pleaseth yet by his permission they are occounted able to kil because he often suffereth their furie weakely to creepe Lastly the sermon of Christ consisteth of two partes for that we might learne patiently to beare the losse of this bodily life he doeth call vs first to the beholding of the eternall life and death Then by degrees he descendeth hither also that the keping of our life is in the hand of God 29. Are not two sparowes Christ proceedeth further as I sayd euen now thoughe the tyrantes become madde yet they haue not any power ouer the body therefore they do wickedly which feare the crueltie of men as if they were not in the custody of God Therfore in dangers let vs remēber this second comfort sith God is the keeper of our life we may safely rest our selues in his prouidence nay he is iniuried if we commit not our life to him whereof he vouchsafeth to take the charge But he extendeth the prouidence of God generally to all creatures that frō the greatest to the least he might shew that we are preserued by his defence There is almost nothing lesse estemed then sparowes for two were then solde for a farthing or as Luke sayth fiue for two farthings and yet the eye of God is watchful to defend them also so that nothing can come by chāce vnto them VVil he neglecte the life of men who is carefull for sparowes But two things are here to be noted for first Christ doth define the prouidēce of God farre otherwise then many do which are not much vnlike to the Philosophers which though they say that the world is gouerned of god yet they imagine a confuse prouidence as if God regarded not particular creatures But Christe distinctly affirmeth that euery one of the creatures are vnder the hand custodie of God so that nothing is left to fortune For certainly the will of God is opposite to chaunce neither yet by thys meanes is the Fatū of the Stoyckes established for it is one thing to imagine a necessitie wrapped or tied fast to the manifold course of causes an other thing to make all the world and all the partes of the same subiect to the wil of God I graunt that there is a chance in the very nature of thinges but I say that nothing can fall in the blinde wheele of Fortune where the will of God doth gouerne Secondly it is to be noted that the prouidence of God is to be considered not as curious and vaine men doe vse but that it may be a helpe to our faith and may stirre vs vp to call vpon God For he doth not therfore teach that al the haires of our head are nūbred that he might nourish vain speculations but that we might learn to depend of the fatherly care of God which he hathe for this fraile flesh 31. Ye are of more value This is generally true of al men for whose cause the sparowes are created yet it is spoken properly of the children of God which haue a greater right then by creation But that dignitie doeth not other waies appertaine to men then by the free liberalitie of God Math. 10. Mar. 8. Luke 9. 32. VVho soeuer therefore shall confesse me before mē him will I confesse also before my father whiche is in heauen 33. But who soeuer shall denye me before men him will I also denie before my father which is in heauē 34. Thinke not that I am come to send peace into the earth I came not to sende peace but a sworde 35. For I am come to set a man at variāce against his father the daughter against the mother the daughter in lawe againste her mother in law 36. And a mans enemies shal be they of his own house 38. For who soeuer
against God Yet here ariseth a question whether menne wyll breake out into such madnesse as that they will not doubt but wittingly and willingly to strike at God for this seemeth to be a straung monster not to be beleeued I aunswere this boldnesse proceedeth of a frantike blindenesse wherein malice and poysonfull fury getteth the victorie And it is not without cause that Paul saith 1. Tim. 1. 13. Though he was a blasphemer yet he receiued mercy because he did it ignorantly thorow vnbeliefe for by these wordes he distinguiseth his sinne from wilfull blasphemy Also in this place is confuted theyr errour whiche ymagine that euerye wilfull sinne whiche is committed the conscience withstanding it to be vnpardonable But Paule dooth expresly tie that sinne to the firste table of the lawe and the Lorde dooth by the name of blasphemy poynt out one kinde of sinne and hee also sheweth that it directly fighteth with the glory of God But of all these I gather that they sinne and blaspheme againste the holye Ghoste whiche turne the graces and gyftes of GOD reuealed vnto them by the spirite by the whiche they shoulde sette forth his glorye to the hynderaunce and slaunder of the same And with Sathan their captaine they are professed enemies to the glory of God VVherefore it is no meruaile if Christe cutte away all hope of forgiuenesse frō such sacriledge for they are paste hope which turne the onely medicine of their sauing health into deadly poyson This seemeth to some to be too hard and therfore they flye to a childish cauill saying that it is sayde to be vnpardonable because the forgiuenes of the same is rare hard to be obtained But Christ speketh more expresly so that his wordes cannot so childishly be shifted They do also reason too fondly that God should be cruell if he should neuer forgiue the sinne and that his crueltie would make vs all amased but they doe not consider howe haynous the offence is not onely to prophane the holy name of God of set purpose but also to spitte in his face while hee shineth vppon them with his gratious and fauourable countenaunce The exception whiche other take is as fond namely that the meaning should bee that no man should obtayne forgiuenes without repentaunce For it is certeine that blasphemy against the holy Ghost is a signe of reprobation whereof it followeth that all they that fall into the same are giuen ouer into a reprobate sense For as we hold it to be vnpossible that he that is truely regenerate by the spirit should throw himselfe headlong into so horryble sinne so againe is it to be holden that they which fall into the same can neuer rise againe and that God in this sorte reuengeth the contempte of his grace in that he hardeneth the heartes of the reprobate that they can neuer attaine to repentaunce 32. Neither in this life Marke dooth briefly set downe the meaning of these wordes saying that they which speake against the holy Ghost shall be subiect to eternall damnation VVe aske of God forgiuenes of sinnes dayly and he reconcileth vs vnto himselfe at length al sinnes being abolished in death he sheweth himselfe merciful vnto vs and the fruit of this mercy shall shew it selfe in the latter day Therfore the sense is that there is no hope that they which blaspheme against the holy Ghost should obtaine forgiuenes in this life or in the latter iudgement The cauil which the Papistes gather hereof that sinnes may be forgiuen men after theyr death is easily confuted First they are foolish in wresting the worde of the world to come to a middle time when as it is euident to all men that it signifieth the last day but herein also is their wickednes laid open because that the cauill which they pretende is contrary to their owne doctrine Their destinction is knowen that the sinnes are freely forgiuen in respect of the offence but they are required in the satisfaction of the punishmentes Now they graunt that there is no hope of saluation except the sinnes be forgiuen before the death Therefore there remaineth to the dead onely forgiuenes of the punishment but they dare not denie but that this sentence is here spoken of the sinne Now let them go and of this cold substance let them kindle their Purgatory fire if flames can be gotten out of cold ice Matth. 12. Mark Luke 33. Either make the tree good and his fruit good or els make the tree euill and his fruit euill for the tree is knowne by his fruit 34. O generation of Vipers how can yee speake good thinges when yee are euil For of the abundance of the heart the mouth speaketh 35. A good man out of the good treasure of his heart bringeth forth good thinges and an euill man out of an euill treasure bringeth forth euill thinges 36. But I say vnto you that of euery idle worde that men shal speake they shal giue an account therof at the day of iudgement 37. For by thy wordes thou shalt be iustified by thy wordes thou shalt be condemned   33. Eyther make the tree good It may seeme to be absurd that the choice is giuen to men to be either good or euill But if we consider what kind of men Christ speaketh to it shall be easily answered We know what opinion or estimation there was of the Pharises for the mindes of the common people were so daseled with the feigned shewe of their holynesse that no man durst call their lewde dealinges into question Christe meaning to take away this viserd commaundeth them to be either good or euill as if he should haue sayde there is nothinge more contrarye to honestie then hypocrisie and they doe challenge to themselues the tytle of righteousnesse in vaine which are not sincere and vpright So he putteth nothing in their choise neither doth he giue them the bridle at libertie but onely admonisheth them that they shall profit nothing by theyr vaine disguisinges so long as they continue so duble for that it is necessary for men to be either good or euill That he saieth Make the tree some do gather fondly thereof that it is in euery mans owne hande to frame his owne lyfe and maners For it is an vpbrayding kind of speach wherwith Christ scattereth the hypocrisie of Scribes as smoake calling them to a perfect and pure vprightnesse After he setteth downe the manner and the way whereby they may shewe themselues to bee good or euill trees to witte if they bring forth good or euil fruit So now there is no ambiguitie in the sense The life of the Scribes was infamous amongste men through their grosse sinnes they bewrayed the poyson of pride ambition and enuie thorow their owne ouerthwart cauillinges but because the simple people saw not this Christ brought this great mischief out of the corners into the light If any obiect that it cannot bee in this corruption of our nature that any man shoulde be
found perfect in euery respect and pure from all sinne the aunswere is ready Christ requyreth not an exact perfection wherein is no want but onely a simple affection without dissimulation from the which the Pharises to whome Christ spake were far wide For as the scripture calleth them euill and wicked which are wholly giuen to Sathan so the sincere worshippers of God though that through the infirmitie of their flewe they be compassed about with many sinnes and do grone vnder the burden are yet called good and this is the free mercy of God which vouchsafeth so honourable a title to them which aspire to goodnes 34. O generation of Vipers In this place Christ applyeth the similitude of the tree and the fruit to his present speach that he might thereby discouer the inward and secrete malice of the Scribes and this is the cause why he standeth so much in this one kind of sinne Therefore Christ inueighed bitterly against them because they bewraied by their false slanders that which was not so euident in the rest of their life It is saith he no merueile if you vomit out euil words seeing that your heart is ful of malice let not any think the reproofe to be too hard for truely he could not haue dealt more mildly with them Other sinnes deserue sharp reprehension but where vnconstant men do depraue that which is right or seeke to colour those thinges that are naught this is a wickednesse againste the which the Lorde of right shoulde thunder more vehementlye then againste other sinnes But the purpose of Christe was as occasion serued to condemne their wicked sophistrie whiche turned light into darkenesse This place therefore teacheth howe precious trueth is to the Lorde whereof hee is so sharpe a defender reuenger And I would with that this were more diligētly considered of thē which haue a wit too ready and prompt to defend al causes and set their tong on sale to vtter al forged subtil shifts But Christ especially inueigheth against them whom either ambition or enuy or other wicked desire enforceth to speak euil and where there is nothing that their consciēce misliketh Christ also was after his maner sharper against the Pharises because they were so bewitched with a false perswasion of righteousnes that a milde admonition should haue profited but litle And certeinelye except hypocrites be sharply pricked they do disdainfully despise whatsoeuer is said How can ye speake good things I haue said before that prouerbial sentenses may not be alwaies drawn to a general rule because they only shew what commeth to passe for the most part And sometimes it commeth to passe that he which is cruel with sweete alluring words shal deceiue the simple and that the subtil shal circumuent vnder the cloake of simplicitie and that he which imagineth most wickedlye shal in tongue pretend an angellike puritie yet the cōmon vse proueth that to be true which Christ here saith of the abundance of the heart the mouth speaketh As also in an old prouerb the tongue is called the Character of the mind And certeinly though the heart of man hath secrete and hidden corners and euery man dissembleth his faultes with wonderfull shifts yet the Lorde wresteth out of al mē some cōfessiō so that they bewray with their tong their desire and inward affections Also it is to be noted to what ende Christe vseth these parables for hee vpbraideth the Pharises for that they vtter in wordes the malice which they had cōceiued inwardly Further he knowing them to be sworne and obstinate enemies he took occasion of this one cauill to laye open al their life and to discredite them with the people for their credit and authoritie was too great to deceaue and to hurt Also though good speaches doe not alwaies proceede from the inward affection of the heart but only grow as men say on the outside of the lips yet this is alwaies true euil words are witnesses of an euil heart 36. Of euery idle word they shal giue an account The argument is from the lesse to the greater For if euery idle word is to be called to an accounte how shall God spare their open blasphemies and sacrilegious reproches which they vtter against the glory of God An idle word is here takē for vnprofitable which bringeth neither edifying nor fruit This seemeth too hard to many but if we consider to what vse our tongues are made we wil graunt that they are worthy to be condemned which rashly addicte and apply them to such friuolous triflles Neither is it any smal offence to abuse the time in wastinge it about vaine matters which Paul cōmaundeth vs Col. 4. 5. carefully to redeeme And sith there is no man so spare in speaking that can so wisely moderate himselfe but that he shall break out into some idle speaches so that if God should deale with vs al according to the extremitie of the law there remained nothing for vs but despaire But because the hope of our saluation is grounded vpon this that God will not enter into iudgment with vs and that of his free mercy he wil forget our sinnes which deserue innumerable deathes we doubt not but that he blotting out the guiltines of our life will also pardon the offence of vanne speach For the scripture speaking of the iudgement of God doth not ouerthrow the forgiunes of sinnes yet let no man flatter himself hereby but let euery man diligētly endeuor to bridle his tongue First that we may speake of the holy misteries of God reuerently soberly then that we may abstain from scurrilitie vaine iestings and especially from enuious euill speaking and lastly we must giue our dilygence that our speach may be seasoned with salt Col. 4. 6. 37. By thy wordes thou shalt be iustified He applyeth the common prouerb to the present cause For I doubt not but that this saying was common in the mouthes of the people that euery man shoulde either be condemned or absolued by his own confession And Christ applieth it to a sēse somwhat differing namely that the wicked speach as it is a shew of hidden malice so it suffiseth to condemne a man And the obiection which the Papistes gather by wresting this to ouerthrow the righteousnesse of fayth is a childish fancie Man is iustified by his owne words not that the speach is the cause of righteousnes for by faith we obtaine the fauour of God that he should account vs for righteous but the pure speach purgeth vs frō being found wicked in our tongue Is it not foolishly inferred of this that men should deserue a part of righteousnes before God But this place rather strengthneth our doctrine For though Christ entreateth not of the cause of our righteousnes yet the contrarietie betweene the two words declareth what this word to iustifie signifieth It seemeth absurd to the Papistes that we say that man is iustified by faith for they expound it to be made and to be righteous in deede and
appeare by those thinges which follow It is no meruaile that shee shoulde againe bee absolued by Christes wordes which hadde tasted his grace before and who was perswaded that hee was the onely sanctuary of her saluation So it is necessary that fayth should alwayes goe before when we aske of the Lorde that hee would forgiue our sinnes Neyther do we make this prayer in vaine as a thing needlesse but that the heauenly Iudge would more and more seale his mercy in our hearts and by this meanes quiet our consciences Therefore though this woman had conceaued faith by this faith which she had obtained yet this promise was not superfluous for it much auailed to the confirmation of that faith 49. They which sate at the table with him beganne to say Heere we perceiue againe that menne not knowing the office of Christe doe thereof gather to themselues new offences And this is the roote of euil that no manne searcheth his owne miseries which without doubt would prouoke all menne to seeke remedy But it is no meruaile if the hypocrites which sleepe in their own sinnes should murmur at this as at a straunge and wonderfull matter that Christ should forgiue sinnes 50. Thy fayth hath saued thee Christ to appease the murmurers and withal to comfort the womanne prayseth her fayth as if he should haue sayde howsoeuer these do grudge establishe thou thy selfe constantly in that fayth which hath brought thee assured saluation Yet Christe reserueth vnto himselfe that right giuen him of the father for as the power of healing was in him the sayth is rightly directed to him And it declareth that the woman was not lead by rashnes or by ignoraunce to come vnto him but by the direction of the spirit shee held the right waye of fayth VVhereof it followeth that we cannot beleeue in any other then in the sonne of God but that we should make him the Iudge of life and death For if we ought to beleeue in Christ because the heauenly father hath giuen him power to forgiue sinnes assoone as faith is applyed to any other this his honour is of necessitie taken from him By this saying also is their errour confuted which thinke that sinnes are redeemed by charitie for Christ setteth here downe a farre other meanes in that we embrace the mercy offered by fayth In the last clause is noted the incomparable fruite of fayth which the scripture so oft commendeth to witte that it bringeth peace and ioy to the consciences least through disquietnesse and trouble they should be tossed hyther and thither Matth. Mark Luke 10.   38. Now it came to passe as they went that he entred into a certeine towne and a certeine womanne named Martha receiued him into her house 39. And shee had a sister called Mary whiche also sate at Iesus feete and heard his preaching 40. But Martha was cumbred aboute much seruing and came to him and saide maister doest thou not care that my sister hath left mee to serue alone bid her therefore that she helpe me 41. And Iesus aunswered and sayde vnto her Martha Martha thou carest and art troubled about many things 42. But one thing is needefull Marye hath chosen the better part which shal not bee taken awaye from her 38. That he entred This hystorie declareth that whether soeuer Christ went he was not giuen priuatelye to himselfe nor to seeke his owne commodities or delightes but this was his onely desire to profit others and that he might perfourme the office enioyned him of his father For Luke declareth that when he was friendly entertained of Martha assoone as he was entred into the house he applyed himselfe to teachinge and to exhorting But because that this place is vilely wrested to the praise of the life contemplatiue as they call it wee must seeke out the naturall meaning whereby it shall appeare that the purpose of Christe was nothing lesse then to appoynt his disciples to liue in ydlenesse and in colde speculations It is an olde errour that they which withdraw themselues from businesse and apply themselues wholly to contemplations doe lyue an Angelles life And the Sorbonistes doe seeme to haue drawne their trifling about this matter out of Aristotle who placeth his chiefest good thinge and the last end of mans lyfe in contemplation which according to his iudgement is the enioying of vertue And whē ambition had caried some to withdraw themselues from the common trade of life or that froward men had giuen themselues to solytarines and idlenes this pride also followed that by doing nothing they imagined thēselues to be like to Angels for the trauelling life was so much disdained of them as if it should withdraw vs from heauen But we know that men were created to this end that they should labour and no sacrifices doe please God better then that euery man should labour in his calling and apply himselfe to lyue profitably for the common wealth But how ignorantly they haue abused the wordes of Christ to proue their deuice shall easily appeare out of the plaine sense Luke saieth that Mary was at Iesus feete doth he meane that she did nothing else al her lyfe time But the Lord rather commandeth that the times should so be deuided that he which studieth to profit in GOD his schoole should not be an ydle and a negligent hearer but that he should put in practise that which he learned for there is a time of hearing and a tyme of labouring Therefore the Monkes doe very fondly wrest this place as though Christ should compare the contemplatiue life with the labouring life when as Christ doth simply shew to what end and how he would be receiued For though the hospitalitie of Martha is worthye of cōmendation as it is praised yet Christ noteth two faults in the same The first is that Martha exceeded measure in busiyng her self For Christ had rather to be enterteined sparingly and with small charg thē that the holy matrō shuld take so much paine The second fault was that Martha withdrawing her self being occupied in superfluous labors made the cōming of Christ vnprofitable to her For L. noteth her excesse in that he mētioneth her much seruing when Christ was content with a litle For this was asmuch as if a man receiuing a prophet shuld haue no regard to hear him but shuld rather bury al the doctrine with great supefluous preparatiō But the lawful receiuing of the prophets is whē the profit is which God appoynteth and offreth to vs by them Now wee see that the diligence of Martha worthy of cōmendation yet was not without faultes Also it had this fault more that Martha pleasing herselfe in these troublesome labours despised the godly desire that her sister hadde to learne By which example we are warned to take heede alwayes least any in weldoing preferre themselues aboue others 42. One is needefull Some expound it too coldly that one kind of meat is sufficient Others dispute more subtilly but
sprinckling of their comured water which the Papistes call holy water with the Iewish washinges For the Papistes do blot out asmuch as lyeth in them that one Baptisme by the iteratinge of the same so oft Then it is applyed to exorcismes and that oyishe sprincklinge is supposed to be of force to wash away sinnes If that it were a thing lawfull of it selfe and were free from such corruptions yet that necessitye which they vrge is alwaies to be condemned 3 VVhy do yee also transgresse the commaundements of God Christ maketh here a double answere the first is to the person as they say the other conteineth the definition of the matter and cause The order is otherwise sette downe in Mark who first bringeth in that whiche Christe spake of the whole matter then he addeth the reproofe wherin heinueigheth against hypocrites we will follow the course obserued by Matth. Againe when as the Lord demaundeth of the Scribes why they defile the law of God through their own traditions he doth not yet plainely delyuer his disciples from the fault obiected against them but hee onely sheweth them how wicked preposterous and froward they were They take it grieuously that the preceptes of menne are not exactly obserued how much more grieuous a matter is it that the law of God being neglected they should imploy their whole endeuor in the obseruing of these traditions Therfore it appeareth that they were moued rather with ambition then with a true and right zeale while they so prefer men before God Also it doth easily appeare by the text in what sense he saith that the commaundements of God are transgressed They did not openly or professedly abolish the law of God as to affirme that to be lawful which the law had forbidden but they did indirectly transgresse the same when as the exercises enioined by the Lorde were suffred by the carelesly to be omitted The exāple which Christ bringeth is plaine familiar God hath commanded that children shuld honor their parents Yet because the offrings made for the gaine of the priests the gathering of them was so narowly looked to that they imagined that he sinned more grieuously that offred nothing then he that robd his parents of the honor due to thē Also that which according to the law of god was left as a thing voluntary was of more importance in the iudgment of the scribes thē one of the chief cōmādements of god Therfore as oft as we are so bent to kepe the laws of men so y t we imploy lesse diligence care for the keeping of the law of god we are accoūted to trāsgresse the same A litle after he saith that the cōmandemēt of god is made of no autority by y e traditiōs of mē because the Scribes do hold the people so bound to their deuises that there could no time nor leasure be left to the word of god also because they thoght that they had done their duety very well that had waited of them at an ynch and hereof arose a liberty to sin For it is thought that the law of God may be freely broken sith that holines is rather put in the obseruation of other things then of it Now let euery man consider with himself whether this fault abosideth not more at this day amōgst the Papists thē in times past amongst the Iews The Pope with the whol dunghil of his cleargy denieth not but that God ought to bee obeied but when they come to the purpose where as they detest the tasting of a litle flesh as a deadly sinne and theft and whordome but as a veniall sinne they ouerthrow the law of God for their own traditions and it is no way to bee suffered that the obseruation of mans deuises should diminish any of that obedience which is due to God alone Further the honour which GOD commaundeth to yeelde to the parents is extended to all the dueties of godlines The last clause that Christ addeth that he is worthy of death which curseth his father or his mother tendeth to this that wee shoulde know that the commaundement of honoring the parentes is not small or of light importance sith that the breach of the same is so sharply punished And this doth not a litle amplifie the sinne of the Scribes that so seuere a threatning terrifieth not them from lettinge the bridle loose to contemners of parents 5. But ye say This sentence wanteth that which is more fully sette downe in Mark where it is added you suffer him no more to do any thing for his father and mother And the meaning is that the Scribes do wickedly in absoluing them which withdraw themselues from dooing their dueties to their parents so that they supply that want with a voluntarye sacrifice which might haue bene omitted without any offence to God Neyther may the words of Christ be so takē as if the Scribes should haue restrayned men from al right obedience but they did so earnestly apply themselues to get their pray that children in the meane space did not their duty to their parents 7 Isaias prophesied wel of you Now the Lord proceedeth further For hee speaketh of the cause it selfe which he deuideth into two partes The first is that they being only bent to outward rites esteemed nothinge of true holines which consisteth in the sincere integrity of the heart the other that they peruerslye worshipped God after their owne will And 〈◊〉 seemeth to reproue the men when he speaketh against counterfeit feigned holines yet he comprehendeth the sum of the doctrine which is fully defined thus The worship of God is spiritual consisteth not in sprinckling of water or in any other ceremony Also there is no other reasonable seruice of God then that whiche is framed after hys word And though Iesaias prophesied not only of the time to come but had respect to the mē of his age yet Christ saith that this prophesie belōgeth to the Scribes Pharises because they were like to those old hypocrites with whō the prophet had to do Christ rehearseth it not after the word that is there set down yet the prophet doth expresly mentiō these two faults wherewith the Iewes had prouoked the vengance of God against thēselues that they faigned a holines onely with the lyppes and outward professiō further that they declined to faigned worshippings First therfore it is wicked hypocrisie when men do not honour God but in outward shew for it were not euil of it self to draw nere to god with the mouth and lyps so that the heart went before This therefore is the summe because the worship of GOD is spirituall and nothing pleaseth him except the inward sincerity of the heart be ioyned with it they are hypocrites which put holines in outward pompes 9 They worship me in vaine The Prophet speaketh word for word thus Their feare was taught by the precept of men But Christ doth faithfully and aptly yeelde the sense thus God is worshipped in vaine where
be the daily meditation of the godly when as they haue born many troubles to prepare themselues to beare new 25 For whosoeuer will saue his lyfe A most apt consolation that they truly shall finde life which doe willingly suffer death for Christ for Mark doth expresly prescribe vnto the faythfull this cause of death and therefore it is to bee vnderstoode in Matthew his wordes For oft tymes it commeth to passe that ambition or desperation driueth prophane men to contemne life so that couragiously they hasten to death but yet they profit not therby Also the opposed threatning auaileth much to the shaking off of the drowsie sluggishnes of the flesh when as he forewarneth them that are desirous of this present life that they onelye preuaile thus farre that they shal lose the same There is a contrarietie betweene this temporal life and the eternall as we taught before vpon the tenth chapter from whence the readers may seeke for the rest 26. For what shall it profit a man c if hee lose his owne soule The word soule is heere taken properly for Christe admonishth that the soule of man is not therefore created to enioy the world onely for a fewe dayes but that at length it may attaine to that immortality in heauen as if he shuld haue said how great is this sluggishnes and how beastly blockishnes is it that the world so holdeth men bound vnto it and ouerwhelmesh thē that they consider not to what end they were born and haue an Immortal soule giuen vnto them that the race of this earthly life being finished they should liue for euer in heauen And all men truly doe confesse that the soule is more worth then all the riches and pleasures of the worlde but in the meane season the sense of the flesh doth so blinde them that wittingly and willingly they cast their soules into destruction Therefore least the world should enchaunt vs with her baytes let vs consider in our minde the excellency of our soule which if it bee earnestlye considered dooth easilye dispearse the vaine imaginations of an earthlye felicity 27. For the sonne of man shall come That the former doctrine may the better sinke into our minds Christe setteth before their eyes the iudgement to come for that this transitory lyfe may become vile vnto vs it is necessary for vs to be touched with an earnest feeling of thee heauenly The slownesse and sluggishnesse of our minde hath nead to bee holpe and stirred vp to looke vp into heauen Therfore Christ citeth the faithfull to his trybunall that they might continuallye thinke that they liue for no other cause but to aspyre to that blessed lyfe which shall bee reuealed at that day And the warning tendeth to this purpose that wee might know that they striue not in vain to whom the confession of their faith is more deare and precious then their life as if Christ should haue fayde Cast your lyues into my hande and keeping without feare for I wyll shewe my selfe at length the auenger who will at length restore you agayne perfectlye though you seemed for a tyme to perishe Hee mentioneth the glorye of the father and the Aungels leaste hys disciples shoulde iudge of his kingdome after the present face or shewe for as yet hee was base and despised beeing hidde vnder the habite and shape of a seruaunt Therefore he promiseth to be farre otherwise when he shall come to be the Iudge of the worlde Further those words which Marke and Luke haue more the readers shall finde expounded in the tenth Chapter of Matthew Also I haue spoken sufficiently otherwhere of the reward of workes This is the summe of it as ofte as there is a rewarde promised to good workes it doth not oppose the merite of thē against the free righteousnes of faith neyther dooth it shewe the cause of saluation but onely encourage the faithful to the study of weldoing while they are certeine that they labour not in vaine VVherefore these two do very wel agree we are iustified freelye because we are accepted of God besides our desert and yet that he of his owne free will pleasure bestoweth a reward not due vnto our works 28. Verely I say vnto you Because the disciples might yet doubte amongst themselues when that day should be the Lorde styrreth them vp with a neerer hopei namely that hee will shortly giue a shewe or token of his glory to come VVe know how true the common prouerbe is in that which is desired haste it selfe seemeth to make delay but it is found most true especiallye amongst vs while our saluation is differd to the comming of Christe The Lorde therefore that hee might in the meane season refresh his disciples hee proposeth vnto them for their confirmation a time in the meane season as if hee shuld haue saide If it seeme too long for you to waite for my comming I wil sooner preuent the same for before you shal dye that kingdome of God shal be euidente beefore your eyes of the hope whereof I commaund you to depend This is the naturall sense of the wordes For that which some doe imagine of Iohn is but a fancy By the comming of the kingdome of GOD is meant the manifestation of the heauenlye glorye which Christe beganne at hys resurrection and shewed it more fullye by sendinge the holye Ghost and by working merueilous workes for in these beginninges hee gaue his Disciples a taste of the newnes of the heauenly lyfe when by true certeine tryalles they might knowe him that he sate at the right hand of his father Matth. 17 Mark 9 Luk. 9. 1. And after sixe dayes Iesus took Peter Iames and Iohn his brother and brought thē vp into an high mountaine a parte 2. And was transfigured before them and his face did shine as the sunne and his clothes were as white as the light 3. And beehold there appeared vnto them Moses and Elias talkinge with him 4. Then answered Peter and said to Iesus master it is good for vs to be here if thou wilt let vs make here three tabernacles one for thee and one for Moses and one for Elias 5. VVhile he yet spak behold a bright cloud shadowed thē and behold there came a voice out of the cloud saying This is my beloued sonne in whom I am well pleased heare him 6. And when the discyples heard that they fell on theyr faces and were sore afraid 7. Then Iesus came and touched them and sayd arise and be not afrayd 8. And when they lifed vp their eies they saw no manne saue Iesus onely 2. And sixe dayes after Iesus took Peter Iames and Iohn and brought them vp into an high mountaine out of the waye alone and he was transfigured before them 3. And his raymente did shine and was verye white as snow so white as no fuller canne make vppon the earth 4. And there appeared vnto them Elyas with Moses and they were talkinge with Iesus 5. Then
also for the dead which had bene lost But it is too vile a thing for vs to loath them whom the sonne of God hath set so much by Neither if the weake ones haue faultes which might bring them into contempt is our prid therefore to be excused for they are not to be esteemed after the value of their own vertues but for Christes sake after whose example who so will not frame himselfe is too froward and proud 12. How thinke yee Luke maketh a further rehearsall of the occasion of this parable namely that the Scribes murmured against the Lord whoÌ„ they saw dayly conuersant with sinners Therefore Christes will was to shewe that a good teacher muste take no lesse paines to recouer those which were loste then to preserue those whiche are vnder his hande Though the similitude proceedeth in Mathew namely that the disciples of Christ should not onely be friendly entertayned but their faultes are to be borne with so as wee may endeuour to bring them that wander into the way For though it fall out that they doe sometimes go astray yet because they are sheepe ouer whom God hath set his owne Sonne to be their shepheard it behoueth vs to gather them from going astraye so farre must we be from putting them to slight with vnkindnes or from taking lyberty to driue them away For to this purpose beelongeth that saying heede must be taken that we dessroy not that which God would should be saued That which Luke reporteth tendeth somwhat to a diuerse ende because al mankinde is Gods they are to be gathered which are strangers as great ioy is to be made while they that were lost returne to good as if any man should beyond all hope recouer that which he was sory should be lost LV. 10. There is ioy in the presence of the Aungels If the Angels doe reioyce among themselues in heauen when they see restored into their company that which was lost it becommeth vs that are in the same and like estate with them to be partakers of the same ioy But how is it that hee sayth that the Angels do reioyce more at the repentaunce of one wicked man then at the perseueraunce of many righteous whom nothing more delighteth then a continuall and iust course of righteousnes I aunswere though it should more agree with the desires of the Aungels as it is also more to be desired that men shoulde alwayes continue in pure integritie yet because the mercy of God doth more appeare in the delyueraunce of a sinner who now had bene giuen ouer to destruction had falen off as a rotten member from the body he attributeth to the Angels after the maner of men the greater ioy for this good vnlooked or vnhoped for Further he doth specyallye restraine the word repentaunce to the conuersion of them which were wholly falne from God as that they now rise from death to lyfe For otherwise there ought to be a continuall meditation of repentance through the whole life neither is any man exempted from this necessity when as their seueral sinnes do stir all men to a daily exercise of the same But it is one thing amongst offences or falles or errours to go forward to the goale when thou art entred into the course and it is an other thing to call a man home from errour who was altogeather out of the way or to beginne a right course from the prisons They neede not such repentaunce who haue now begunne to frame their life after the rule of Gods lawe that they might beginne to lyue holyly and godly though it be necessary for them to sigh vnder the infirmities of their flesh and to labour to reforme and correct them Math. Mark Luke 15.   11. Hee sayd moreouer A certeine man had two sonnes 12. And the younger of them sayde to his father Father giue me the portion of the goodes that falleth to me So he deuided vnto them his substance 13. So not long after when the younger sonne had gathered al together he took his iourney into a farre countrey and there he wasted his goodes with riotous liuing 14. Now when hee had spent all there arose a great dearth throughout that land he began to be in necessity 15. TheÌ„ he went and claue to a citizen of that countrey and he sent him to his farme to feede swine 16. And he would â—ain haue filled his belly with the huskes that the swine eat but no man gaue theÌ„ him 17. Then he came to himself and saide how manye hired seruants of my fathers haue bread ynough and I die for hunger 18. I wil rise and go to my father and say vnto him Father I haue sinned against heauen before thee 19. And am no more worthy to be called thy sonne make me as one of thy hyred seruaunts 20. So he arose and came to his father and when he was yet a great way off his father sawe him and had compassion and ranne and fell on his necke and kissed him 21. And the sonne saide vnto him Father I haue sinned against heauen and before thee and am no more worthy to be called thy sonne 22. Then the father said to his seruaunts bring forth the best robe and put it on him and put a ring on his hand and shooes on his secte 23. And bring the fat calf and kill him and let vs cate and be mery 24. For this my son was dead is aliue again he was lost but he is found And they began to be mery This parable is nothing els but a confirmation of the former doctrin And in the former part of it ther is shewed how redy willing god is to forgiue sinnes and in the other how malitiously peruersly they doe which do murmur at his mercy which we wil handle after in that place And vnder the person of a prodigal yong man who through lust ryotous expenses being brought to extreame pouerty returned in al humility vnto his father against whom he had bene iniurious disobedient Christ describeth al sinners who lothing their owne madnes do applye themselues vnto the grace of God And vnto a humane father who not onely forgiueth the offences of his sonne but runneth willingly foorth to meete him he compareth GOD who is not satisfied in pardoning them that aske forgeuenesse except he doe also preuent them of his fatnerly kindnesse Nowe we will consider the particular poyntes 12. The yonger of them sayd Heere is first described a token of vngodly folly in a yoÌ„g man in that he desiring to depart from his father thought not himself wel except he might haue free liberty to wantonnesse without checke or controlment of his father Vnkindnesse is also added to the former in that he forsaking the old man he doeth not onely depriue him of those dueties which in righte he oweth him but also spoyleth and diminisheth his goodes Then followeth a riotous liuing in pleasure and vnbrideled wickednesse
malitiously or through deceit but seeketh that plaine dealing be mutually vsed amongest all menne in euery thing wherein they haue to doe one with an other And so charitie is accounted to be the summe of the lawe I knowe that there are some which doe otherwise interpreate the woorde faith as that by the figure Synecdoche it should comprehend the whole woorshippe of God but Christe heere after his maner doeth diligently trie their holinesse by their loue to their brethren and therefore he toucheth not the first table at all And thoughe Luke putteth in the loue of God for faith yet doeth it not make against this sense for it was the purpose of Christe to shewe what the Lorde doeth especially require of vs in the lawe And it is well knowen that the lawe was deuided into two tables that he might shew first what was due to the Lorde and after what was due to menne And Luke setteth downe both partes as if Christ should say that the law did principally tende to this that wee shoulde loue God and be vprighte and mercifull towardes our neighbours Mathewe was content with the one table onely and it is no absurdity to call the dueties of charity the chiefe poyntes of the lawe sith that Paule to the Romanes 13. 18. calleth charitie it selfe the perfection of the lawe as he sayeth in another place that the lawe is fulfilled if we loue our neighbours And Christ being demanded before of the commaundements of the lawe onely rehearseth these of the seconde table If any man wold obiect that by this meanes mē shuld be preferred before God because the charitie which is done to thē is more accounted of then relygion it is easily aunswered the second Table of the lawe is not opposed here against the first but he rather proueth by the obseruation of the second whether their worship of God be true and from the heart Because that godlynes lyeth hidde within and that God is not conuersāt amongst vs to try our loue towards him and needeth not our seruice it is an easie matter for hypocrites to lye and falsly to pretend the loue of God And because the worke of brotherly charity may be seene and iudged of all men their impudency is the better reproued by them Christ therfore would not subtilly dispute in this place of the seueral partes of righteousnes or of the order of them but as the common capacity of menne could conceaue he taught simply that the law of God is then truely obserued when they behaue themselues vprightly louingly and truely towardes each others for so they doe witnesse that they doe loue and reuerence God and do shew forth a lawfull and fit testimony of sincere godlynes Not that it shall auaile to doe our duety towardes menne except that God haue his due but because it dooth necessarily follow that he should be a true worshipper of GOD which frameth hys lyfe after hys appoyntment But yet the question is not throughly aunswered for the tythes before the which Christe preferreth equitye and mercye were a part of the worshippe of God and some part of them was wont to be bestowed amongst the poore so there was a double sacrifice in thē I aunswere he doth not simply compare here the tithes with almes and faith and iudgment but the fained holynes of the Scribes with sincere and perfecte charitie For why were they so ready and willing to paye tythes but that they would please God with a small charge and trouble For they were not bent to do it throughly And therfore it might not be numbred amōgst the works of charity because that in smal matters they dissembled both with God and men 23. These thinges you should haue done It is an aunswere wherwith Christ preuenteth their quarrel For they might haue ouerthwartlye quarrelled at his speach as if he should make no accounte of that which was commaunded in the law of God Therefore he graunteth that what things soeuer God hath commaunded must be obserued and not any thinge of the same omitted but the loue of the whole law is no impediment to hinder them from obeying the chiefe poyntes VVhereof hee gathereth that they deale preposterously which busie themselues in small matters when they should rather beginne at the chiefest for the tithes were but an addition to the law Therefore Christ saieth that it was not his mind to derogate from the authoritie of the least commaundementes though he commendeth and requireth an order in the obseruation of the lawe The whole law therefore remaineth sound which cannot be broken in any poynt without the contempt of the Authour for he which hath forbidden to commit whoredome and to kill and to steale hath also condemned all concupiscence VVherby we gather that al the commaundements are so knit togither that it is not lawfull to disceuer the one from the other VVherfore it is also wrytten Curssed is he that doeth not all things that are wrytten In which wordes the whole righteousnes of the law is sanctified without exception but this regard as we saide taketh not away the difference betweene the commaundementes nor the purpose of the law whereto the true obseruers of the same doe direct their minde least they should onely play with the outward shew 24. Yee blinde guides It is a prouerbe which doth well set forth the vile scrupulositie of hypocrites in small matters For at smal sinnes they tremble as if they had rather die an hundred deathes then fall into one such transgression but in most grieuous sinnes they doe fauourablye flatter themselues and others Therefore they doe asmuch as if a man shoulde straine at a crumme of bread and swallow downe a whole loafe VVee know that a gnat is a small creature and a camell a great beast nothing therefore is more ridiculous then to straine wine or water leaste thou shouldest hurt the iawes with swallowing vp a gnat but carelesly suppe vp a camell But it is manifest that hypocrites doe dally with such toyes for when they passe by iudgment mercy faith and neglect the whole law they are very austere and sharpe in matters of no great weight And when by this meanes they would seeme to kisse Gods feete they do disdainfully spit in his face 25. Yee make cleane the outward side The Lord prosecuteth the same sentence and after this manner as in a figure he reproueth the Scribes beecause that they did only regard this to be accounted of before men For by the outward side of the platter he doth metaphorically note the outward shew As if that he should say you haue no regard of any cleannes but of that which is to the outward appearaunce euen like as if any man should diligently wipe away the filth from the outward side of the cup and should leaue the inside filthy This is a borrowed manner of speach as it appeareth by the seconde parte of the sentence where the inwarde filthines is condemned and that because they were inwardly full
vpon them which sinne of set purpose and do furiously run headlōg against their owne conscience to prouoke God VVherefore the more knowledge any man hath so much the greater is his sinne excepte that obedience dooth follow his knowledge VVhereby it appeareth what a vile and vaine excuse they make who refusing at this day the cleare light of the Gospel doe maintaine their frowardnes with the ignoraunce of the Fathers as if y e the shielde of ignorance were strong enough to beare off the iudgement of God But graunt that the faultes of such offenders were spared it were not equitie that the same pardon shuld be graunted to them which sinne willingly when as of purposed malice they rage against God 48. To whome soeuer much is giuen Christ teacheth by an other circumstaunce that they which are chosen Disciples shall bee more grieuouslye punyshed if that neglectinge their callinge they shall wantonlye giue themselues to all lycentiousnesse for the greater any manne is so much the more hee must thinke is committed vnto him and of this condition that in time to come he must yeelde an account VVherfore the greater giftes any of vs hath if as a fielde tyld with great charge hee yeelde not aboundaunce of encrease vnto the Lorde it shall cost him much eyther for his vnprofitable suppressing of that grace or for the abusing of it prophanely 49. I am come to put fire on the earth It may be easilye gathered by this clause that this was one of Christes last Sermons was not set down by Luke in the right time But the meaning is that Christe broughte greate trouble into the woorlde as if that heauen and earth shoulde meete together For the Gospel is Metaphorically compared to fire because that it doeth violently alter the shew of things Therefore wheras the Apostles falsly imagined that the kingdome of heauen should come and take them while they were sleeping quietly Christe setteth before them a terrible fire wherewith the worlde must first be burnt And because that now the beginnings did but then appeare Christ doth therby encourage his disciples because they should feele the present power of the Gospell VVhen as sayeth he the great stirres begin to waxe hotte you must not be afraid but rather of good cōfort therfore and I reioyce to see this fruite of my labour Now it behooueth all the ministers of the Gospel to apply this vnto themselues that when the worlde is troubled they should the diligentlier apply their calling Further it is to be noted that with the same fire of the doctrine while it generally burneth euery thing the chaffe and stubble shall be consumed and the gold and siluer purged 50. I must be baptised with a baptisme Christ by these woordes declareth that the last woorke which remaineth for him to doe is that he shoulde by his death consecrate the renewing of the world for because that shaking whereof hee maketh mention was fearefull and that burninge of mankinde full of terrour hee presently declareth that the firste fruites should be offered vppe in his owne person least that it shuld afterwardes seeme grieuous to his disciples to beare any part of the same He compareth death as other wher to baptism because that the children of God being by the death of the flesh swallowed vp for a time they doe shortly after rise againe to life so that death is nothinge else but a passage through the midst of waters And he sayeth that he is grieued vntill hee be thus baptised that therby he may mooue euery one of vs after his example to be ready as well to beare the crosse as to suffer death Not that any man can by nature desire death or any alteration of the present estate but because that we see the celestiall glory and the blessed and immortall rest on the further side of the shoare for the desire of the which things we do not onely die patiently but we are caried also with greedinesse thither as faith and hope doe drawe vs. Mathewe 25. Marke Luke 1. Then the kingdome of heauen shall bee lykened vnto tenne virgines whiche tooke their lampes and went to meete the bridegrome 2. And fiue of them were wise and fiue foolish 3. The foolish tooke their lampes but tooke none oyle with them 4. But the wise tooke oyle in their vesselles wyth their lampes 5. Nowe while the bridegrome taried longe all slumbred and slept 6. And at midnight there was a crie made Beholde the bridegrome commeth goe out to meete him 7. Then all those virginS arose and trimmed their lampes 8. And the foolish sayde to the wise Giue vs of your oyle for our lampes are out 9. But the wise answeared saying VVe feare least there will not be enough for vs and you but goe yee rather to them that sell and buy for your selues 10. And while they went to buy the bridegrome came and they that were ready went in with him to the wedding and the gate was shut 11. Afterwardes came also the other virgins saying Lord Lord open to vs. 12. But he answeared and sayd Verely I say vnto you I know you not 13. VVatch therefore for yee knowe neither the day nor the houre when the sonne of man wil come   Though this exhortation tendeth almost to the same ende that the former did as it shall appeare by the conclusion yet it is especially added to confirme the faithfull in perseuerance The Lord knewe how weake mannes nature is and that it cōmeth oft times to passe that they do not only in long tracte of time waxe faint but with a sodaine loathsomnesse they fall away That he might cure this disease he declareth that the disciples are not well furnished except they be able to beare a long while VVhen as the end of this parable is vnderstode there is no cause to trauaile much in smal matters which doe nothinge appertaine to Christes meaning Some do much trouble themselues with the lampes the vessels and the oyle but the simple and naturall summe is that it is not sufficient to vse an earnest diligence for a short time except there be a continuance in constancie without wearinesse And Christe declareth this by a most apt similitude Hee had exhorted his disciples a little before to be furnished with lights that they might passe through obscure and darke places but because that if oyle be not supplied the matche of the lampe doeth by little and little waxe dry and loseth the light Christ sayth now that the faithfull haue nede of a continuall supply of vertue which may nourish the light which is kindled in their hearts otherwise it wil come to passe that theyr frowardnesse will fall awaye in the middest of the course 1. The kingdome of heauen shall be likened By this title he meaneth the estate of the Church to come which was gathered by the fauorable mercies of the Messias And he vseth this so notable a testimony of set purpose least the faithfull shoulde deceiue
owne fantasies but rather loke what he doeth especially require of vs. For who soeuer shal depart from his commaundements althoughe they sweate and tire out themselues in their fained workes they shal yet at the length heare this at the last day who required these things at your hand Isa. 1. 12. 17. Then shal they answer Christ bringeth in the righteous doubting who yet are not ignorant but that he accouÌ„teth what soeuer is giuen to men as bestowed vpon himselfe But because that this is not so throughly setled in their minds as was mete therfore he setteth forth the same by raiâ—ing the person as it were to speake it for wherof commeth it that we are so slow and slacke to do wel but because that promisse is not rightly setled in our harts that God wil in time to come recoÌ„pence with gaine that which we bestow vpon the poore So then this admiration which Christ setteth downe tendeth to this purpose to teache vs to arise aboue the capacity of our flesh so oft as our pore brethren do craue our aid helpe that the beholding of the miserable man shuld not make vs slacke or slow to do wel 39. Verely I say vnto you As Christ taught euen now by a figure that we doe not yet vnderstand how much he estemeth the dueties of charity so now he openly declareth that he accepteth as done to him what things so euer we bestow vpon his children and wil recoÌ„peÌ„ce them to vs. And we were too too carelesse if this senteÌ„ce could not frame our bowels to compassion that Christ is either neglected or worshipped in their person which nead our helpe Therfore so oft as we do waxe slow to help the pore let vs loke vpon the sonne of God to whom if any thing shoulde be denied it were most cruell sacriledge In these wordes he also declareth that he acknowledgeth those benefites as done to him which were done freely without regarde of any rewarde And truely when he commandeth to do good to the hungry and the naked strangers and prisoners of whom there can be no hope of recoÌ„pence it is necessary to loke to him who of his owne accord bindeth himselfe vnto vs and that which otherwise might seeme to be lost he suffereth to be reckened amongst his accounts But he doth here by name commend the faithful onely not that he would that others shuld be altogither despised but because that the nearer any manne approcheth vnto God so much the dearer he must be to vs. For though there is a common band of society yet the children of God haue a more strong and sacred knot of frendship amongst theÌ„selues Therefore sith it is mete to prefer them that are of the houshold of faith before strangers Christ doth especially name them And though the purpose was to perswade the rich them which haue abundaÌ„ce to supply ease the want of the brethren yet the pore miserable haue no smal coÌ„fort hereby for that though they be reiected despised of the world yet they are as pretious to the son of god as his own meÌ„bers And surely by calling them brethreÌ„ he vouchsafeth them a wonderful honor 41. Depart from â—e ye curssed Now he descendeth to the reprobate who were so dronken with their transitory prosperity that they dreamed that they should be alwaies blessed Therfore he sayth that he wil come to be their iudge to shake away their plesures wherin they are now drowned Not that he woulde terrifie them wyth the tidings of his comminge which seeme to haue made a couenante with death and doe harden themselues in securitye but that the faithfull being forewarned of their horrible destructioÌ„ might not enuie their present estate For as promisses are necessary for vs to prouoke and stir vs vp to desire to liue wel so likewise are the threatnings to keepe vs in carefulnesse feare Therfore we are taught how much it is to be desired to be ioyned with the sonne of God because that eternal destruction and the torment of fire remaineth for them whom he reiecteth froÌ„ him at the last day And then he wil coÌ„mand the wicked to depart froÌ„ him because that many hypocrites are now so mixed amoÌ„g the iust as if ther were great affinity betwene Christ and them Further we haue sayd other where that the word fire doth metaphorically set foorth the sharpnesse of the punishment which our sences cannot coÌ„prehend VVherfore it is a vain thing subtilly to inquire either of the matter or of the fourm of this fire as the sophisters do For so likewise should there be question had of the worm which Isai. 66. 24. ioyneth with the fire Furthermore the same prophet in the 30. 33. doth plainly declare that it is a metaphorical kind of speach for he compareth the spirit of God to a pair of bellowes wherwith the fire is kindled he addeth also brimstone VVherfore by these wordes we may rather imagine then know the vengeance of God which shal light vpon the wicked which exceeding al other torments may terrifie vs. But heere is to bee noted the perpetuitye of the fire as of the glorye which was promised euen now to the faithful VVhich is prepared for the deuil Christ opposeth the deuil against himselfe as the head and chiefe of all the reprobate For though all the angels which fel are deuils yet many places of the scripture do referre a chiefty to one who gathereth all the wicked vnder him as into one body to destruction eueÌ„ as the faithful in life become one togither vnder Christ and doe grow vnder him vntil they become perfecte and are throughly knitte to God by him But Christ sayeth nowe that hell is prepared for the deuil that the wicked might be out of hope of escaping the same when they hear that they are appoynted to the same punishment with the deuill who as it is well knowen is already enthralled and chained in hell without hope of deliuerance And though some do by the angels of the deuill vnderstaÌ„d wicked men yet it is more probable that Christ speaketh only of the deuils And so in these words he doeth secreatly reproue men who being called by the Gospell to the hope of saluation had rather pearish wyth sathan and reiecting the authour of saluation doe willingly cast themselues into this miserable lotte Not that they were not ordained to destruction as well as the deuill but because that in their wickednesse the cause of their destruction doeth euidently appeare while they refuse the grace calling them Therefore though the reprobate were in the secreat iudgement of God ordained to death before they were borne yet so long as life is offered them they are not accounted heires of death or companions of Sathan but their destruction which was hid before appeareth and is discouered by their incredulitie 44. Then shall they answear The same figure of setting them to speake in their owne persons which was vsed before Christ doth now
but onely confirmeth that whiche I sayd euen now that one of his familyar guestes was the traytour And though it was hard for them to be lefte in suspence and doubtefull for a time that they might exercise themselues to consider the heinousnesse of the offence yet an other commodity folowed therof when they lenewe that the Prophesie was fulfilled Psal. 41. 9. 55. 14. 15. He which did eat of my sweete bread hath lifted vp the heele against me Furthermore by Iudas the Lordes will was to admonish his children in al ages not to be dismaide or discouraged for houshold traytours for that which hee had experience of who was the head of the whole Church must befall to vs which are the members 24. Surely the Sonne of man goeth Christ here taketh away an offēce which might haue grieuouslye offended the mindes of the godlye For what is more absurde then that the sonne of God should be traiterously betraied by a disciple giuen ouer to the pleasure of the enemies that hee maye bee brought to a reproachfull death But Christ saith that all this coulde not be but by the will of God And hee proueth this decree by the testimonie of the scripture because that which was appointed hee reuealed beefore by the mouth of his Prophet Now we vnderstand wherto Christes woordes doe tend namely that the disciples knowing that whatsoeuer is done is gouerned by the prouidence of God should not thynke that his life or death was ruled by chaunce But the commodity of this doctrine stretcheth further for the fruite of Christes death is then rightlye sanctified to vs when as it appeareth that hee was not rashlye caried to the crosse by menne but that by the eternall decree of God hee was ordeined to bee that sacrifice for the washinge awaye of the sinnes of the world For whence had we our reconciliation but by Christes appeasing of the father by his obedience VVherefore let vs alwayes remember the prouidence of God whereunto Iudas himselfe and all the wicked ones though it be against their willes and that they striue against the same must of necessitie obey Let this alwaies remaine sure that Christ therfore suffered because that God was pleased with such a kind of pacification yet Christ doth not say that Iudas by this pretence was freed from fault because that he did nothing but that which God hadde appoynted For though GOD in his vpright iudgment appointed the death of his sonne to be the price of our redemption yet notwithstanding Iudas in beetraying him procured hys iust damnation because that he was full of trechery and couetousnesse Further though God would haue the world redeemed yet this was no cause but that Iudas was a wicked traitour Hereby we see though men can do nothing but y t which god appointeth yet they ar not therby freed from guiltines because they are caried headlong to sinne by their wicked affection For though God by a hidden bridle directeth them to an ende vnknowne to them they minde nothing lesse then to obey his decrees These two things seeme nothing agreeable to mans reason that God by his prouidence shuld so gouerne the doings of men that nothing should be done but by his wil appointment and yet shuld destroy the reprobate by whō he executeth his wil. But we see here how christ reconcileth them both together making Iudas subiect to the cursse thogh this which he wrought against God was appointed by God Not that the treasō of Iudas shuld properly be called the work of God but because God turned the treason of Iudas to perfourme his counsell But I knowe how many interpreters would auoyd this rocke They do acknowledge that the scripture was fulfilled by this work of Iudas because god by his Prophets testified that which he knew before Therfore that they might mitigate the doctrine which seemed somwhat too sharp they set downe the foreknowledge of God in place of his decree But the holye Ghost doth decide this controuersie farre otherwise for it doth not only bring this as the cause of the betraing of Christ because it was so written but also because it was so appointed For where Mat. Mar. do alleage the scripture Lu. bringeth vs straight to that celestial decre euē as he teacheth in the Acts that Christ was betraied not only by the foreknowledge of God but of his determinate counsel And a litle after Herod Pylat with the rest of the wicked did those things which wer foreordained by the hand coūsel of god VVherby it appeareth that they do fōdly seek a shift which do fly to the naked and bare foreknowledge It were good By this word we are taught how horrible a vengeance doth remain for the wicked for whom it were better that they had neuer beene borne But this life though it is transitory and ful of innumerable troubles yet is it an incomparable benefit of God Againe we do hereby gather also how detestable their wickednes is which doth not only extinguish the precious gifts of God destroy the same but bringeth it to passe that it were better neuer to haue tasted of the the goodnes of God Yet this clause is worthy to be noted that it were good for that manne not to haue beene born For thoughe the estate of Iudas shoulde bee miserable yet it was good for God that he created him who appointeth the reprobate for the daye of destruction and doth also by this meanes set forth his own glory as Solomon teacheth So the secrete gouernment of God is defended from al note of suspition which ruleth the counsels and works of men as I touched euen now 25. Then Iudas answered Though we oft see them which are guilty within themselues to tremble and feare yet to their feare and blind tormēts there is a blockishnes adioyned so as they do boldly proceede to deny any thing so that at the length they do thus preuaile by their impudency that they do discouer their secrete sinne So Iudas when he was ensnared in an euill conscience could not yet hold his peace the inward tormentor doth so vex him vntil that with feare doubtfulnes he ouerthroweth him Also Christ in his answere sharply reprouing his blockish boldnes doth prouoke him to consider the offence which he desired to hide But his mind being now possessed with a deuilish fury could not haue any such feeling But by this example let vs learn that the wicked by their bad excuses do nothing els but pul a more speedy iudgment vpon themselues Matth. 26. Marke 14. Luke 22. 26. And as they did eat Iesus tooke the bread and when he had giuen thanks he break it and gaue it to the disciples and said take eate this is my body 27. Also he tooke the cuppe and when he had giuen thāks he gaue it them saying drink ye al of it 28. For this is my bloud of the new testamēt that is shed for many for the remissiō of sins 29. I saye
by proouinge of hys resurrection whereof they were as yet doubtefull hee myght lyfte vppe theyr mindes on hygh Therefore let vs be contented with this natural sense that the Lorde promised hys disciples when hee yet liued as a mortall man amongst them vppon the earth that they should afterwards be companions with him of the blessed and immortal life LV. 19. VVhich is giuen for you The other two Euangelistes doe omitte this clause which yet is not in vayne For therefore is the bread now becom the flesh of Christ to vs because that our saluation was once purchased by the same And as the flesh crucified dooth profit none but them which eate the same by fayth so againe it were a colde manner of eating and almost to no purpose but in respecte of the sacrifice once offered Therefore whosoeuer desireth to bee nourished by the fleshe of Christe lette him consider the same offered vppon the Crosse that it might bee the price of our reconcilation with GOD. But that whiche Matthewe and Marke doe not speake of in the bread they doe expresse in the Cuppe namelye that the bloud shoulde bee shedde for the forgiuenesse of sins and this clause must be referred to them both Therefore that wee may bee fedde rytelye with the fleshe of Christe wee muste beholde his offeringe vppe in sacrifice for it was meete that hee should be once giuen in sacrifice for vs that he might he daily giuen vnto vs. MAT. 27. Drinke yee all of this Because it was the purpose of Christ to tie our faith wholy vnto himself that we shuld not seek for any thing without him by these two tokens hee declareth that our life is shutte vp in him For the nourishment and mayntenaunce of lyfe this bodye needeth both meate and drinke Christ that he might teach that hee alone is altogeather sufficient to perfourme all the partes of saluation attributeth this vnto himselfe that hee is in steede both of meate and drinke VVherein his wonderful kindenes appeareth that he willing to prouide for our fayth should so submitte himselfe to the rudenes of our flesh So much the more detestable is the sacrilegious boldnesse of the Pope who doubted not to breake this sacred bande VVee heere that the sonne of GOD togeather by two pledges declared the fulnesse of lyfe which hee bestoweth vppon his By what lawe hath a mortall man lybertie to pull a sunder those thinges which were ioyned togeather by God Further in that the Lorde dooth purposely commaund al men to drinke of this cuppe whether should this sacriledge banish it from his Church VVee read that he sayde simply of the bread that they shoulde take it VVhye doth he by name commaund all to drinke and Marke saieth expresly that they all dranke but that the faythfull shoulde take heede of anye wicked innouation Yet the Pope was not afrayde of this seuere commaundement but that he durste chaunge and violate the lawe establyshed by the Lorde For hee hath forbydden all the people the vse of the Cuppe And that he might proue that he had reason to rob them of the same hee pretendeth that it is sufficient to haue one kinde beecause the one doth so attend vppon the other that the bloud is ioyned with the fleshe As thogh it were not lawful vnder the same preteÌ„ce to abolish the whol â—acrament because that Christ could likewise make vs partakers of him self without any outward help But these childish cauillations ar no help to his vngodlines for there is not a greater absurdity theÌ„ that the faithful should wyllingly want or should suffer themselues to be depriued of those helpes which the Lorde hath giuen them and therefore nothing canne lesse bee borne with then this vngodlye rentinge of thys mysterye 28. This is my bloud I haue shewed before that when it is saide that the bloud should be shedde for forgiuenes of sinnes that wee are directed by these woordes to the sacrifice of the death of Christe without the memorye whereof the Supper is neuer celebrated rightly Neither can the faithful soules be otherwise satisfied but so farre forth as they hope that God is well pleased with them But vnder the name of many he meaneth not a parte of the world only but al mankinde For he opposeth many to one as if he should haue said that he should be the redeemer not of one man but that he should dye to deliuer manye from the guiltines of the cursse Neither is it to be doubted but that the wil of Christ was speaking to a few to make his doctrine coÌ„mon vnto many Yet it is to be noted withal that in Luke hee speaking to his disciples by name exhorteth all the faithful to apply the shedding of the bloud to their vse Therfore when we come to the holy table we must not only haue this general thought in our mind that the world is redeemed with the bloud of Christ but let euery man think with himself that his own sinnes are washed away Of the new testament Luke and Paule vse an other phrase A newe testamente in bloud the sense yet is one because this couenaunt is sanctified confirmed and made effectual by no other meanes then by the spirituall drinking of his bloud But hereby it is easie to gather how foolishly superstitious the Papistes and such like become when they so greedilye doe snatche at wordes For though they should burst this exposition of the holy Ghost cannot be reiected that the cup should be called bloud because it is a testament in bloud And the same reason is of the bread VVhereof it followeth that it should be called the body because it is a testament in the body There is no cause now why they should striue to haue the simple wordes of Christ beleeued and to shut the eares against forren expositions it is Christ himself that speaketh whom they shal not refuse to be a fitte interpreter of his own word But he declareth plainely that he calleth the bread his body for no other cause but because hee maketh an eternall couenaunt with vs that by his sacrifice once offered wee myghâ— now be feasted and fed spiritually Further here are two thinges worthy to be noted For by the word Testament or Couenaunt wee doe gather that there is a promise included in the holye supper VVhereby their errour is confuted which deny faith to be holpen nourished strengthened and encreased by the sacraments For there is alwaies a mutual relation betweene the couenaunt of God and the faith of men By the epithite 〈◊〉 his wil was to teach that the old figures do now end that they might giue place to the euerlasting and eternal couenaunt There is therefore a direct opposition betweene this mistery and the shadowes of the lawe VVhereby it appeareth how much our estate is better then that of the fathers for that since the sacrifice was offered vppon the crosse wee doe enioy the whole and perfect trueth MAR. 26. VVhen they had sung a Psalme
he left them and went away again praied the third time saying the same woordes 32. After they came into a place named Gethsemane then he sayd to his disciples sitte yee heere till I haue prayed 33. And he tooke with hym Peter and Iames and Iohn and hee began to be afrayed and in great heauinesse 34. And sayde vnto them my soule is verye heauie euen vnto the deathe tarye heere and watche 35. So he went forwarde a little and fel down on the ground and prayed that if it were posâ—sible that houre mighte passe from him 36. And he sayd Abba Father all things are possible vnto thee take away this cuppe from me neuerthelesse not that I wil but that thou wilt be done 37. Then hee came and founde them sleeping and said to Peter Symon sleepest thou couldest not thou watch one houre 38. VVatch ye and pray that ye enter not into temptation the spirite in deede is ready but the flesh is weake 39. And againe he went away and prayed and spake the same woordes 40. And he returned found them a sleepe againe for theyr eyes were heauy neither knewe they what they shoulde aunsweare 39 And he came out and went as hee was went to the mount of Oliues and his disciples also folowed him 40. And when hee came to the place hee sayde to them Praye least ye fal into temptation 41. And he gate himselfe from them about a stones cast kneled downe and prayed 42. Saying Father if thou wilt take awaye this cup from me neuertheles not my wil but thine be done 43. And there appeared an angell froÌ„ heauen comforting him 44. But beinge in an agonie he praied more earnestly his sweat was like droppes of bloud trickeling down to the grounde 45. And he rose vp from prayer and came to his disciples and founde them sleepinge for heauinesse 46. And he said vnto them VVhy sleepe yet rise and praye leaste yee enter into temptation 36. Then went Iesus Luke nameth only the mount of Oliues Marke Math. do giue a more special note of the place But Luke setteth downe that which doth more appertain to the matter that Christ went thither as he was wont VVhereby we doe gather that he sought not by his departure secreate places wherein he might hide himselfe but as it were of purpose he offred himselfe to death Therfore Iohn sayeth that the place was wel knowen to him that should betray him because that Iesus was woont ofte to resort thether And so his obedience is againe in this place described because the father had not been appeased but by his voluntary death Sit ye here Leauing the disciples a far off he spareth their infirmitye as if that any man seeing extreeme perill to be ready to fall vppon hym in battel shuld leaue his wife children in a safe place But thogh he wold haue them all placed out of daunger yet he brought 3. of them nearer him and that was a choyse flower stronger then the rest Yet hee tooke them not for that he thought them able to beare the brunt but that they might be a testimony of the common falling away of them all 37. He began to waxe sorrowfull VVe haue seene the Lord wrestle with the feare of death before but because that now he buckleth hands wyth the temptation that ioyning is called the beginning of sorrow and of heauinesse VVherby we gather that there is no true trial of strength but in the present action for then the weakenesse of the flesh which before lay hid bewrayeth it selfe and the innermoste affections doe lay themselues open Therfore though God had already exercised his sonne with some tastes of things to come yet now by the approching of death he woundeth deper and striketh him with an vnwonted feare Further because it seemed a thing vnmeete for the diuine glory of Christ that he should be so oppressed with feare and sorrowe many interpreaters haue carefully applied themselues to seeke for shifts But their labour was without aduice and to no purpose for if we should be ashamed of his feare and sorrow our redemption should vanish away and pearish For Ambrose sayd truely I doe not onely thinke it a matter not to be excused but I neuer haue his godlinesse and maiestie in more admiration for he hadde done the lesse for me if he had not borne my affection Therfore he sorrowed for me who had no cause to sorrow for himself the delite of the eternal Godhead being set aside he is stricken with the loathsomnes of my infirmitie Therefore I do boldly name sorrowe because I doe set forth the crosse for hee was not incarnate in shewe but in truthe And therefore hee should take vppon him the griefe that he might ouercome and not exclude the sorrowe For they haue not the commendation of fortitude whiche do rather beare the woundes which are benummed then the griefe of them Thus farre Ambrose They which doe imagine the Sonne of God to be free from humane passions doe not truely and in earnest acknowledge him to be manne Therefore when it is sayde that the Godheade of Christe rested as if it were hidde for a time that by suffering hee might fulfill the partes of a Redeemer is so farre from containinge any absurditie in it that the mysterie of our saluation coulde not otherwise be fulfilled For Cyril sayd rightly That the passion of the Crosse was not willingly suffered of Christe in some sorte and that hee suffered the same willingly to satisfie the will of the Father and for our saluation thou mayest easily learne by his prayer Father if it be possible lette this cuppe passe from me For in that respecte that the woorde of God is God and naturally the life it selfe no manne will doubte that he feared death anye thinge at all but being made fleshe hee permitted the fleshe that it shoulde suffer those thinges which pertained to the same and therefore as verye manne hee feareth death nowe present at the doore and sayeth Father if it be possible lette this cup passe from me but because it cannot otherwise be let it be not as I will but as thou wilt Thou seest howe that the nature of manne euen in Christe himselfe suffereth the things belonging to it and feareth but by the woorde ioyned to the same he recouereth that courage meete for God At the leÌ„gth he concludeth Thou seest that in respecte of the fleshe the deathe of Christe was not voluntarie Yet it was voluntary because that for it according to the will of the father saluation and life is giuen vnto menne And thus farre Cyrill Yet it must bee distinguished betweene the infirmity of the fleshe which Christ suffered and ours as it doeth much differ For in vs no affection is without sinne because that all men doe exceede measure and a right moderation but Christ was so troubled with sorrow and feare that yet he murmured not against God but remained fast to the true rule of
absurditye if in prayers there be not alwaies a present consideration of all things for the keeping of a distincte order But in that after Marke which Christ sayeth that all things are possible with God tend not to this end as to set his power at controuersie wyth his vnchangeable truth and constancy but because there was no hope as it vseth to come to passe in things that are without hope of recouerie he throweth himselfe into the power of God By the word cup or pot as it is sayd other where is noted the prouidence of God which disposeth to all men a measure of the crosse and of afflictions euen as the housholder measureth out a part to euery seruant deuideth the portions amōgst the children Neuerthelesse not as I will VVe do see how Christ restraineth his affection euen at the first and bringeth himselfe quickly into order But first here it may be demanded howe his wil was free from all fault which yet agreed not with the will of God For if the will of God be the only rule of that which is good and right it followeth that all affections which do differ from the same are corrupt I do answear though this is the true right line to haue all our affections framed to the will of God yet there is a certaine shewe of some ouerthwart difference which is not faulty nor is imputed for sinne as if any man should desire to see the estate of the church quiet and flourishing if he shoulde desire to haue the children of God freed from troubles that all superstitions should be taken away the rage of the wicked repressed that they shuld not hurt Sith these things of themselues are good the faithfull may rightly desire them though the pleasure of God be otherwise who wil haue his sonne to raigne amongst enemies his children to be exercised vnder the crosse and the victory of faith and the Gospell to be made glorious wyth the contrary assaults of sathā VVhe see how the praiers may be godly which in shew do differ from the wil of God because that God wold not haue vs alwaies exactly scrupulously to search what he shall determine but he permitteth vs to search from him that which is mete for the capacity of our vnderstanding Yet the question is not throughly answeared For when it was sayd euen now that all the affectiōs of Christ were rightly ordred how doth he now correct himself for he bringeth his affection so downe into order as if he should haue been out of order Truely that patient moderation wherof I spake doeth not appeare in hys firste prayer for as much as in him lieth he refuseth denieth to execute the office of the mediator I answear there was no fault in it that the terrour of death being set before him there came withall such a darknesse that all other thinges beinge sette aside hee brake oute to that praier Neither is it necessary subtilly here to dispute whether he coulde be forgetfull of our saluation for this one thing shoulde suffice vs when he brake into this prayer for the auoiding of death he thoght not of other things which might haue stopped the same If any man will except that the first motion which shoulde haue beene brideled before it had runne out any further was not so tempered as it was meete it should I answear in the corruption of our nature there cannot be seene the heate of affections with that temperature that was in Christ but this honour must be giuen to the sonne of God that we iudge not him by our selues For al the affections of the flesh do so burne in vs that they breake out into a froward stubbernnesse or at the least they haue some dregges mixed wyth them And so Christ was mooued both with sorrow and feare that yet he kept himselfe within measure Nay as diuers partes in a song differing amongst themselues are so farre from hauing any discord that they do rather make an agreeable and a sweete harmonie so in Christe there was a notable example of a due proportion betweene the wils of God men how without contrariety repugnācie they do differ amongst themselues This place doeth euidently declare that the olde heretikes which were called the Monothelites were too folish in that they imagined Christ to be endued with one the same wil. Neither yet as he was God willed he any other thing then the father Therefore it followeth that the affections of his humane soule were distinguished from the secreat counsel of God But now if it was meete that Christ should leade his wil prisoner that he might make it subiect to the wil of god though it was so wel ordred how carefully must we kepe vnder the libertye of our affectiōs which alwaies are both caried without cōsideration hedlong and are filled with frowardnesse If that the spirite of God shoulde gouerne vs so that we would nothing but that which is agreable to reason yet we owe this obedience to God to beare with patience that our praiers are not alwaies graūted For this is the modesty of faith to graūt to god that he shuld determine otherwise then we desire This rule must be especially holden where we haue not any certaine special promisse that we aske not any thing but vnder this condition that God shoulde fulfil that which he hath determined which cannot be but by our resigning of our vowes vnto him Now it is demanded what Christ profited by praier The Apostle to the Heb. chap. 5. 7. sayth that he was heard of his feare for so that place may be expoūded and not as it is commonly red for his reuerence further that shuld not agree if Christ had simply feared death for he was not deliuered from the same VVherof it followeth that for feare of a greater euil he was driuē to pray against death For when he sawe the wrath of God set against him for that he stode at his seat of iudgement loaden with the sins of all the world it was necessary for him to fear at the bottomlesse depth of death Therfore though he sustained death yet because the sorrowes of death were losed as Pet. teacheth Act. 2. 24. in the wrastling he went away conquerour the Apostle hath good cause to say that he was heard of his feare Vnlearned men do heere rise vp and they cry out that it is a thing vnwoorthy that Christ should be afraid of being swallowed vp of death But I woulde that they shoulde answeare me what feare doe they thinke it was that wrong drops of bloud out of Christ for that mortal sweat could neuer haue come but of a fearfull vnwonted horror If any man at this day shuld sweat forth bloud that in such abundance that the drops ranne down to the ground it shuld be an incredible wonder if this shuld befall to any man for fear of death we would say that he had a faint a womannish hart They
there was no account made of Christe Pilate doeth willingly send hym ouer to Herode and in like maner Herode sendeth him backe to Pilate So at this day we see when iudges doe contende and striue for theeues and other wicked menne the children of God are contemptuously reiected as thinges of nought And the hatred of godlinesse doeth oft reconcile the vngodly togither that they which before could agree in nothing shuld conspire togither to extinguish the name of God And when the vngodly doe on euery side deliuer the children of God to deathe they doe not purchase mutuall friendshippe as wyth a great reward but that which they thinke moste vile they doe not hardly sticke at euen as if a manne shoulde cast a crust of bread to a dogge But Christ by abolishing discords should conclude another peace amongst vs namely that we being first reconciled to God might with a godly and holy consent partly help each others to maintain righteousnes partly that we myght striue in brotherly dueties and mutuall humanitie Mathewe 27. Marke 15. Luke 23. 15. Nowe at the feaste the gouernour was woont to deliuer vnto the people a prisonner whom they would 16. And they had then a notable prisonner called Barabbas 17. VVhen they were then gathered together Pilate sayd vnto them VVhether will you that I let loose vnto you Barabbas or Iesus which is called Christ 18. For he knewe well that for enuie they had deliuered him 19. Also when hee was sette downe vpon the iudgement seate his wife sent to him saying Haue thou nothinge to doe with that iuste manne for I haue suffered manye thinges thys daye in a dreame by reason of him 20. But the chiefe priestes and the Elders hadde perswaded the people that they shoulde aske Barabbas and should destroy Iesus 21. Then the gouernour aunsweared and sayde vnto them whether of the twaine will yee that I lette loose vnto you And they sayde Barabbas 22. Pilate sayde vnto them VVhat shall I doe then wyth Iesus whiche is called Christe They all sayd to hym Lette hym bee crucified 23. Then sayde the gouernour But what euill hath he done Then they cried the more sayinge Lette him be crucified 6. Nowe at the feast Pilate did deliuer a prisonner vnto them whomsoeuer they would desire 7. Then there was one named Barabbas whyche was bounde with his followes that hadde made insurrects on who in the insurrection had committed murther 8. And the people cryed a loude and began to desire that he would doe as he had euer done to them 9. Then Pilate answeared them and sayde VVill ye that I let loose vnto you the king of the Iewes 10. For he knew that the hie priestes hadde deliuered him of enuie 11. But the hie priestes hadde mooued the people to desire that he woulde rather deliuer Barabbas vnto them 12. And Pilate aunsweared and sayde againe vnto them VVhat will yee then that I doe with him whome yee call the kinge of the Iewes 13. And they cried againe Crucifie him 14. Then Pilate sayde vnto them But what euill hath he done And they cried the more feruently Crucifie him 13. Then Pilate called togither the hie priestes and the rulers and the people 14. And sayd vnto them Ye haue brought this manne vnto mee as one that peruerted the people and beholde I haue examined hym before you and haue founds no fault in this man of those thinges whereof yee accuse him 15. No nor yet Herode for I sent you to him and loe nothing woorthye of death is done to him 16. I will therfore chastice him and let him louse 17. For of necessitie he must haue lette one louse to them at the feast 18. Then all the multitude cried at once sayinge awaye with him and deliuer to vs Barabbas 19. VVhich for a certaine insurrection made in the citie and murther was cast in prison 20. Then Pilate spake againe to them willing to let Iesus louse 21. But they cried saying crucifie crucifie him 22. And hee sayde vnto them the thirde time But what euil hath hee done I finde no cause of deathe in hym I will therfore chastice him and let him louse 23. But they were instante with loud voyces and required that he might be crucified and the voices of them and of the hie prsestes preuailed 15. At the feast the gouernour was wont Here is now described to vs partly the vnappeaceable cruelty of the priests partly also the furious obstinacy of the people For it must nedes be that they both were wonderful madde who were not satisfied with conspiring of the death of an innocent mā except that also in despite of him they should set a thiefe at libertie Sathan so casteth the vngodly headlong that after they begin once to fall they doe abhorre no wickednesse be it neuer so detestable but as menne blinded and amased they heape sinnes vpon sinnes It is not to be doubted but Pilate that he might make them yelde for shame chose this most wicked man against whome Christ being opposed might be sette free And the hainousnesse of the crime whereof Barrabas was guilty should haue caused the people iustly to haue hated him that at the least by cōparison Christ might be set free But neither the priestes nor the whole nation are afraide of any shame but they desire that the seditious person and murderer should be giuen vnto them In the meane while we must consider the counsell of God whereby it came to passe that Christe as the worste of all men should be adiudged to the crosse The Iewes with a blinde furie doe rage against him but because that God had ordained him to be a sacrifice for the washing away of the sinnes of the world he also suffered him to be made inferiour to a theefe and a murtherer But to see the Sonne of God broughte to this poynte no manne can rightly consider it without great horrour and loathing of himselfe and detestation of his owne sinnes But hence also there springeth no small matter of comfort for Christ is therefore drowned in the depth of ignominie that by his deiection he might procure our ascension into the heauenly glory therefore was he accounted worse then the theefe that he myghte gather vs into the societie of the Angels of God This frute if it be rightly esteemed shall be enough and more then enough for the abolishing of the offence of the crosse Further in that the gouernour was wont at the peoples choyse to set some one of the prisoners louse on the feast daye it was an example foolishly and wickedly brought in to the manifest corruption of the woorship of God For there is nothing more vnseemely then to solemnise the holye dayes with freeing sinnes from punishment For God hathe therefore armed the magistrates with the sworde that they might seuerely reuenge those sinnes whiche cannot bee tollerated without the common daunger VVhereby it appeareth that hee woulde not be woorshipped with the violating of his
enheritance Now that the Iewes as it were with one voyce doe conspire the refusall of so great grace who woulde not say that the whole nation shuld be pulled vp by the rotes out of the kingdom of God But God in their infidelity doth make manifest the stedfastnes of his faith and that he might declare that he made not his couenant in vain wyth Abraham he exempted them whom he had frely chosen from that general destruction so his truth doth alwaies go far beyond al lets and stops of the vnbelief of man 26. Then let he Barabbas loose vnto them Our three Euangelist◠do not set down that which Iohn recordeth that Pilate went vppe into his iudgement seat that he might thence giue his sentence for they doe onely declare that he was won by the desire and the confused tumult of the people to deliuer Christ without cause to death Yet bothe is to be noted that his assent shuld be wrested out of him against his wil and yet that he shuld become the iudge to condemne him whom he pronoūceth to be innocent For except the son of God had been pure from all sin by his death we shuld not haue ben clensed Again if he had not ben pledge for the punishment which we had deserued we had been still entangled in the guiltinesse of our sins Therfore God would haue his sonne condemned in solemne maner that he might by his grace set vs free But the cruelty of the punishment doth no lesse auail to the strengthning of our faith then with the feare of Gods wrath to terrifye vs and with the feeling of our sinnes to humble vs. For if we desire to profite rightly in meditating of the death of christ it is meet to begin there that for the greatnes of the punishment which he sustained we shoulde be afrayed of our sinnes So it shal come to passe that we shal not only loath be ashamed of our selues but as men wounded with great sorow with that earnestnes which is meete we shuld seeke for help and withal we shuld feare as men amased For our hearts should be harder then stones if we shoulde not be thoroughly wounded with the woundes of the Sonne of God If we should not hate and detest our sinnes for the washing away of the whiche the Sonne of God suffered so great paines But as the horrible vengeaunce of God doeth heere manifest it selfe so on the other parte wee haue moste plentifull matter for our comfort sette before vs. For it is not to be feared that our sinnes should come any more before God to be iudged from the which the Sonne of God hath freed vs with so pretious a rewarde For he did not onely die a common maner of deathe that he might purchase life for vs but togither with the crosse he tooke our cursse vppon himselfe least any vncleannesse shoulde any more remaine in vs. 27. Then the souldiours of the gouernour tooke Iesus into the common hall and gathered about hym the whole bande This heaping vppe of reproofes is not sette downe in vaine That God shoulde sette foorth his only begotten sonne to beare all kinde of reproches we knowe that it was not any matter of sport or game Therefore first it is meete to consider what we haue deserued then the recompence which Christ offered should stirre vs vppe to hope well Our filthinesse deserueth that God shoulde abhorre it and that all the Angels should spit vpon vs. But Christ that he might bring vs into the presence of his father pure and without spotte would himselfe be spitte vppon and defiled with all reproches VVherefore that yll fauoured kinde of dealing which he once suffered vppon the earth doth nowe purchase vs fauour in heauen also restoreth the image of God which was not only defiled but almost blotted out with the pollutions of sinne Heere also doeth the inestimable mercy of God clearly shewe it selfe that for our cause he woulde thus farre cast downe his onely begotten Sonne By this example Christe prooued his marueilous loue towardes vs in that he would refuse no kinde of ignominie for our saluation But these things neede rather secreat meditation then to be adorned foorth with wordes In the meane while we are taught not to measure the kingdome of GOD by fleshly sences but by the iudgement of faith and of the spirite For so long as our mindes shall be setled in the world it shall not only seeme contemptible to vs but also ful of shamefull reproches but assoone as they shall be lift vp into heauen by faith they shall not onely beholde the spirituall maiestie of Christ the which shall blotte out all the shame of the crosse but the spittings whippings buffetings and other reproches shall lead them to beholde hys glorye as Paule teacheth the Phil. 2. 10. 8. that there was giuen vnto him a name and great power that before him euery knee should bowe because that he willingly humbled himselfe to the death of the crosse VVherefore if the worlde doeth also at this day scorne at Christe lette vs learne by the height of faith to ouercome these offences neither let vs regarde what the vngodly shall wickedly ascribe vnto Christ but with what ornamēts the heauenly father shall clothe him with what scepter and wyth what crowne he shal adorne him that he may be placed not only farre aboue men but also farre aboue all the Angels There is no great account to be made of that matter where Marke putteth purple in steade of scarlet It is not probable that Christe was apparelled with any costly garment VVhereby we doe gather that it was not purple but such as was somewhat like it euen as the Painter in his pictures doeth imitate the truthe 32. They found a man of Cyrene By this circumstance there is set foorth the extreme cruelty aswel of the Iewish nation as of the soldiers It is not to be douted but that the euill doers were wont to beare their own crosses euen to the place of execution but when as none but strōg theeues were wont to be crucified they were able to beare such a burden the estate of christ was far otherwise y t the very weaknes of the body might plainly shewe that he was a lambe to be sacrificed Also it may be that he being maimed with whips hardly oppressed with many iniuries fel downe vnder the burden of the crosse The Euangelists do report that a husbādman one of no account was constrained by the soldiers to beare the crosse because that maner of punishment was so detestable that they thought they all shuld be defiled if they shuld but onely touch it But he who of the basest sort of the people was enforced to so vile infamous an office doth God nobilitate by his preachers for it is not in vaine that the Euangelists doe not only sette downe his name but also his country children Neither is it to be douted but that God wold by this
beginning admonish vs when we are of our selues of no account nor estimation we shall get dignity and fame by the crosse of his sonne LV. 27. And there followed him Though that al the people had openly cōdemned Christ with one voice yet we see that some forgate not his doctrine his myracles so in that miserable dissipatiō God reserued some smal remnants vnto himself And though the faith of these women was weake yet it is to be supposed that the seed of piety was hiddē in them which afterwards in time conuenient sprang forth In the meane while their weping auailed to the condēnation of the wicked vnspeakable cruelty of those men which with the Scribes Priests had conspired to put Christ to death But Luke hadde an other purpose namely that we might know while the people in their wickednes do confusedly triūph as if they had shaken off the bridle that God is not as an idle beholder of that which is don but he sitteth in heauen as a reuēger who wil presently take vengeance of their vniust crueltye neither is his vengeance therfore to be despised because it is deferred vnto a time conuenient but before it appeareth it must be feared 28. VVeepe not Some thought that the women were reprooued because that foolishlye and of an vnaduised affection they powred foorth their teares in vaine But Christe doeth not simply reprooue them as if their weping were yll and without reason but hee forewarneth them that they haue farre greater cause to weepe for the horrible iudgement of GOD whiche hangeth ouer them as if hee shoulde haue sayde that his death was not the end but the beginning of sorrowes to Hierusalem and to all that nation and thus he declareth that he is not so cast out to the pleasure of the vngodly but that God hath a care of him For by the punishmēt which afterward followed it doth plainly appear that the life of Christ was deare to God the father euen then when all men thought that he was vtterly forsaken cast off And these words do declare how strong couragious Christ was for he could not haue spoken this but that he went constantly without feare to death but it especially tendeth to this that God yet regarded him euen in that deformed and base estate but the wicked which now do proudly triumph as conquerors shal not long enioy their mad ioy for shortly after ther shal come a wonderful change This doctrine is also profitable for vs at this day while we acknowledge that Christ was no lesse beloued to the father because that he was without his help for a time but he set so much by our saluation that he spared not his only begoten sonne And by this he hath giuen a notable example when as he vtterly ouerthrew the holy citie and where he had onely made choise of a sanctuarie for himself and destroied it togither with the inhabitants of the same Heereof let vs learne to take occasion to meditate of the death of Christ. For when as God so seuerely reuenged the same hee woulde neuer haue suffered his son to haue suffred it but to the end he might be a sacrifice for the sinnes of the worlde 29. For beholde the dayes will come He denounceth that there is at hand no common plague but so terrible as hath not before beene heard of in the which the vengeance of God should openly be seene as if he should haue sayd that that nation should not be consumed by one onely kinde of destruction but that it shuld be ouerthrowne by a manifolde heap of great euils so that it should be much better to be ouerwhelmed with the ruines of the mountaines or to be swallowed vp in an earthquake then to wast away amongst the seuere torments of a long destruction And these threats fell not away in vaine but the cruelty it selfe which fel out far exceded this lightning of wordes as it appeareth by Iosephus Further where these were speaches of extreeme desperation to wish to be couered with the mountaines and to cursse the frute of the wombe Christ doth by these words teach that the Iewes shal feele at the length that they do not make warre with a mortall manne but with God So the enemies of God doe receiue a iust reward of their sacrilegious fury so that they shoulde in vaine desire to oppose the earth as a buckler against the vengeance of God who before durst be so bold as to strike at heauen it selfe 31. If they doe these things to a greene tree Christ by this sentence doth declare that neither his death shall be vnreuenged neither that the Iewes whose wickednesse was ful ripe yea halfe rotten should stand long and by a common similitude he proueth that it cannot be but that the fire of the wrath of God should presently deuoure and burne them vp VVe know that the vse is first to cast dry wode into the fire if that the moist and the grene be burnt much lesse shall the dry be spared at the length Further the woord They doe may be expounded indefinitely in this sence If the greene wood be cast into the fire before the time what thinke you shall become of the dry and of the old Except that any man had rather to compare men with God as if Christ shoulde haue sayde the wicked which are like vnto dry woode when they haue vniustly destroyed the righteous haue their turnes prepared for them by God for how should they which were before appoynted to destruction escape the hād of the heauenly iudge who for a time giueth them so great liberty against the good and innocent But which of the two wayes soeuer it be taken the sum is that the lamentation of the women was preposterous except that withall they did wayt for feare the horrible iudgemēt of God which hangeth ouer the vngodly And as oft as the bitternesse of the crosse is troublesome to vs beyonde measure it maye be mitigated by thys comfort that God who nowe suffereth his children to be afflicted vniustly will not at the length suffer that the wicked shall go away vnpunished And if this hope shoulde not vpholde vs we shoulde of necessitye fall downe vnder the afflictions For though it is naturall and more vsuall to make a fire of drie woode then of moist yet God followeth an other order for while he graunteth the reprobate to be at quiet rest he exerciseth his with diuers troubles and therefore their estate is the more myserable if it should be esteemed of as it doeth presently appeare But this is a ready remedy if they will patiently wayte for the whole course of Gods iudgement For so it shall comfort them to see the wicked gayne nothing by their small delay for where God shall humble hys faithfull ones with his fatherly roddes he wil rise with a drawne sworde agaynst them whose sinnes he seemeth for a time not to obserue Mathewe 27. Marke 15. Luke 23. 33.
And when they came to the place called Golgotha that is to saye the place of dead mens sculles 34. They gaue him vineger to drinke mingled with gall and when he had tasted thereof he woulde not drinke 35. And when they had crucified him they parted hys garments and did cast lottes that it might be fulfilled which was spoken by the Prophet They deuided my garments amonge them and vppon my vesture did cast lottes 36. And they sate watched him there 37. They sette vp also ouer his head his cause wrytten THIS IS IESVS THE KINGE OF THE IEVVES 38. And there were two theues crucified with him one on the right hand and an other on the left 22. And they brought him to a place named Golgotha which is by interpretation the place of dead mens sculles 33. And they gaue him to drink wine mingled with Myrrhe but he receiued it not 24. And when they had crucified him they parted his garments castinge lottes for them what euery man should haue 25. And it was the third hour when they crucified him 26. And the title of his cause was wrytten aboue THE KINGE OF THE IEVVES 27. They crucified also wyth him two theeues the one of the right hande the other of hys left 28. Thus the scripture was fulfilled whiche sayeth And hee was counted amonge the wicked 33. And when they were come to the place whiche is called Caluerie there they crucified him and the euill doers one at the right hand and the other at the left 34. Then sayd Iesus Father forgiue them for they knowe not what they doe And they parted his raimi◠and cast lottes A little after 33. And a superscription was also wrytten ouer him in Greeke letters and in Latin and in Hebrewe THIS IS THE KING OF THE IEVVES 33. And they came to the place Iesus was ledde to that place where as the euill doers were woont to be put to death that thereby his death might be made the more reprochfull And though that was done according to the custome yet it is mete more depely to consider the purpose of God For his wil was that his sonne shoulde be cast out of the citie as one vnwoorthy of the companye of menne that hee mighte receiue vs into hys heauenly kingdome with the Angels Therefore the Apostle in the Epistle to the Hebr. 13. 12. applieth this to the old figure of the law For as God commanded that the bodies of the beasts should be burnt without the hoaste whose bloude was brought into the sanctuarie for a sacrifice so he saith that Christ went out of the gate of the Citie that by taking vp the cursse which pressed vs he might bee as one cast away and by this meanes he might washe away our sinnes And the more ignominye and reproch he bare before the world the more acceptable noble a spectacle he shewed in his death both to God Angels For the filthinesse of the place was no hinderance but that he might there erect a glorious ensigne of his victorye neither the stincke of the carcasses which lay there coulde stop the sweete smell of his sacrifice from fauouring throughout the whole world and pearceing vp euen into heauen 34. They gaue him vineger Though the Euangelists do not so curiously set downe all perticulers in their order so as the verye momentes of times might certeinly be noted yet I doe by probable reason coniecture that before the Lorde should be lyft vp vpon the crosse accordinge to the custom there was giuē vnto him out of a cup wine mixed with mirrhe or what mixture soeuer it was which was made as it appeareth of gall also and vineger It is throughly agreed vpon almost amongst al the interpreters that this was not that drinke whereof Iohn maketh mention and whereof I shall speake a litle after This I doe onely adde that I do thinke that there was a cup offred to the Lord when he should be crucified and after that the crosse was lifted vp on high then it was giuen vnto him in a sponge But when hee shoulde beginne to aske for drink I am not so curious to search yet if we doe compare all thinges togeather it seemeth by reason that after hee had refused that bitter confection it was againe thrust vpon him in mockery For afterward Matthewe addeth that the souldiours giuing him drinke vpbrayded him because that he could not delyuer himselfe from death VVhereby we do gather that this medicine beeing offred him they scorned at the weakenesse of Christ because that he had complained that he was forsaken of God As concerning the hystory set downe by Iohn it is sufficient to note this one thing that Christ for the cooling of his thirst asked that some cōmon drinke might be giuen him and there was thrust vpon him vineger mixed with mirrhe gal to hasten his death But he bore those tormentes patientlye so that for wearinesse of the sorrow he soughte not to haue his death hastened For this also was a portion of his sacrifice and obedience to beare the delay of the paine euen to the vtmost Further they are deceiued in my iudgement which doe reckon the vineger amongst the other tormentes inflicted vppon the sonne of God Theyr coniecture is more probable to me which doe thinke that this kinde of drinke was good for to voyde bloud and therefore it was woont to be giuen to euill doers that their death might bee the more speedy therefore Mark calleth it wine myxed with mirrhe But Christ as I touched euen now not so much for the offence of the bitternes refuseth the wine or vineger as y t he might shew himselfe quietly to go forward to death according to the commaundement of the father and that the impatiēcy of the sorrow driue hym not headlong Neither is that any hinderaunce which Iohn sayeth that the Scripture was fulfilled Psalme 69. 22. In my thirst they gaue me vineger to drinke For they both do very wel agree that it was giuen then as a remedy to end the torments of slow death and yet that Christ was hardly afflicted by al meanes so that the very easing of it also might be a portion or encrease of the sorow 35. They parted his garmentes It is certeine that the souldiours did this also of custome that they parted amongst them the spoyles of a manne condemned It may be that this one thing was extraordinary that they cast lots for his coate without seame But thogh nothing befell to Christ in this matter but that which all condemned men did suffer yet this hystory is worthy to be much marked For the Euangelistes doe sette before vs the sonne of God naked without his garments that we myght know that great riches are gotten for vs by this nakednes which shall adorne vs before God Therefore God would that his son shuld be stripped naked that we being cloathed with his righteousnes with plenty of all good things without feare might appeare with the Angelles
preaching of the Gospel for Pilat whome GOD appointed to giue testimony to his sonne was a manne vnworthy but that which was to be done by the true ministers was shadowed out in Pilat To be short he may be accounted such a preacher of Christ as Caiaphas was a Prophet 38. Then they crucified This is added to the heape of extreame shame that Christ is hanged in the midst betweene two theeues for they gaue him the chiefe Place no otherwise then to the Prince of theeues If hee had beene crucified alone his cause might seeme to haue beene separate from other euill doers but now he is not onely thrust in amongst them but he is lifted vppe on high as if hee were the moste detestable of all VVherefore Marke to this purpose applyeth the prophesie of Iesaiah 53. 12. He is accounted with the wicked For in this the Prophet dooth especially make mention of Christ not that he should by a royal pomp deliuer his from death but because that he should beare the punishmēt due to their sinnes Therefore that he might deliuer vs from guiltinesse this manner of sacrifice was necessary that he might submit himself into our place And here is to be seene how horrible the weight of the wrath of God is against sinnes for the appeasing whereof it behooued Christ the eternall ryghteousnes to be thrown into the order of theeues Here is also set forth the incomparable loue of Christ who that he might gather vs to the company of the holy angels did abide to be accounted one of the euil doers Matt. 27. Mark 15. Luke 23. 39. And they that passed by reuiled him wagging their heades 40. And saying Thou that destroyst the temple and buildest it in three daies saue thy self if thou be the sonne of God come downe from the crosse 41. Likewise also the hie Priests mocking him with the Scribes Elders and Pharises said 4◠Hee saued others but he cannot 〈◊〉 himself if he be the king of Israel let him 〈◊〉 come downe from the crosse and wee will beeleeue him 43. He trusteth in God let him deliuer him now if hee wil haue him for he sayd I am the sonne of God 29. And they that went by rayled on him wagging their heads and saiinge Hey thou that destroyest the temple buildest i◠in three daies 30. Saue thy selfe and come downe from the crosse 31. Likewise also euen the hie priests mockinge saide among themselues with the Scribes He saued other men himselfe he cannot saue 32. Let Christe the king of Israel now come down from the crosse that we may see and beleeue They also that wer crucified with him reuiled him 35. And the people stood beheld and the rulers mocked him with thē saying he saued others let him saue himself if he be the Christ the chosen of God 36. The soldiours also mocked him and offred him vineger 37. And said if thou be the king of the Iewes saue thy selfe A litle after 39. And one of the euill dooers which were hanged rayled on him saying if thou be the Christe saue thy self and vs. 40. But the other answered and rebuked him saying fearest thou not God seeing thou art in the same condemnation 41. VVe are in deede here righteously for we receiue thinge worthy of that we haue done but this man hath done nothing amisse 42. And he said vnto Iesus Lorde remember me when thou commest into thy kingdome 43. Then Iesus said vnto him verely I saye vnto thee to daye thou shalt be with me in paradise 39. And they that passed by These circumstances doe containe great matter for heere is sette beefore our eyes the humblinge of the Sonne of God into the lowest degree whereby it may the better appeare how much our saluation cost him and withall considering that by right all those paines were due to vs which he bore we should be more more stirred vp to repentaunce For in this spectacle God dooth openlye reueale to vs how miserable our estate should haue beene if we hadde not had a redeemer But whatsoeuer thinges Christ bore vppon him must be applied to the comforting of vs. And certeinly this contention was harder then all the tormentes that all menne vexed him with checkes and tauntes as if he were reiected and forsaken of God And therefore Dauid Psal. 22. 7. 8. 9. bearing the person of Christe in all his troubles hee doth especially bewaile this And truely there is nothing that doth more sharply wound the mindes of the godlye then that the wicked for the weakning of their faith doe vpbraid them as lefte destitute of the helpe and grace of GOD. This is that sharpe persecution wherewith Paule Gal. 4. 29. saith that Isaac was vexed by Ismael not that he raged against him with sword force of armes but because that he deriding y e grace of GOD attempted to ouerthrow his faith Dauid also first and then Christ suffred these temptations least they should terrifie vs at this daye by their noueltie For the wicked shall neuer be wanting who will tryumph ouer our miseries And this is a common deuise of Sathan so oft as God doth not comfort vs according to our desire but hideth his help a litle to obiect that our hope is in vaine as if that his promise were of no effect 40. Thou that destroyest the Temple They doe charge Christes doctrine with vanity because that now when it is necessary he doth not shew in deede that power which he callenged to himselfe But if that a desire to speake euil had not depriued them both of wit and iudgement shortly after they might haue easily seene the trueth of that saying Christ hadde sayde destroy you this Temple and in three dayes I wil raise it vp Now they doe make a proud triumph at the beginninges of the ruine and they looke not or the end of the third day Such insolency do the wicked vse against all the children of God while vnder the pretence of the Crosse they doe endeuour to cut them off from the hope of the lyfe to come VVhere is say they that immortal glory which credulous menne do so foolishly boast of when as the most of them do lye without glory and despised others do liue poorely others do hardly draw their breath vnder continual troubles others are tossed with flyings and banishmēts others do pine away in prisons others are burnte and brought to ashes So the present corruption of the outward man doth blinde them that they doe imagine the hope of the renewing of the life to come to bee vaine and ridiculous But wee must waite for the time appointed of the promised building neither must wee beare it grieuously if we bee nowe crucified with Christe that we may be afterwardes partakers of his resurrection If thou bee the Sonne of God The vngodly doe require of Christe such a testimony of his power that by prouing himselfe to be the Sonne of God he should cease to be the sonne of
Angels that they shoulde acknowledge vs for their brethren But in the meane while here is set before vs an example of furious obstinacy in this wretched man seeing that he ceaseth not to vomit out blasphemyes with crueltie in the midst of his afflictions So desperate menne which cannot escape the torments doe vse bie frowardnes to seeke reuenge And thogh he vpbraideth Christ that he could neither saue himselfe nor others yet this obiection striketh at God himself As the wicked so oft as they obtaine not what they desire they would willingly pull God out of heauen It was meete that they being tamed with afflictions should become gentle but hereby it appeareth how the hardnes of the euill hearte was hardened which could be bowed by no punishments 40. But the other aunswered There is in this miserable man set before vs a rare example of the vnhoped for and incredible grace of God partly because that sodenly at his death he is chaunged into a new man and is drawne backe euen from the very helles to heauen Then because that he obtained in a moment forgiuenes of all his sinnes wherein he hadde beene drowned al his life and so hee is receiued into heauen before the Apostles and the first fruites of the new Church Firste therefore in the conuersion of this man there dooth clearely appeare a notable token of the grace of God For it came not of the proper instinct of the flesh that he cast off the great cruelty and proud contempt of God that he should presently repent but he is brought vnder by the hande of God as all the scripture teacheth that repentaunce is his woorke And this grace is so much the more excellent because that it befell beyond al mens hope For who would ouer haue thought that the theefe at his last breath shoulde not onely become a godly worshipper of God but a singuler maister of faith and piety to the whol world so that we also from his mouth may learne a rule of a true and lawfull confession And this he vttered as the first fruites of his repentaunce that with a sharpe reprehension he reproued the vngodly frowardnes of his own fellow then he addeth this as the second humbling himselfe with a free confession of his own sinnes and attributing to Christ the prayse due to his ryghteousnesse Afterwardes he testifieth a wonderful faith casting himselfe wholly and hys saluation into the defence of Christ whom yet he saw hanging vpoÌ„ the crosse and ready to dye Fearest thou not God Though interpreters doe wrest these wordes diuersly yet the simple meaning of them seemeth to mee to be thus what meaneth this that this condemnation compelleth thee not to feare God For the theefe doth thereof take occasion to exaggerate the hardnes of hys fellow because that he being brought to extreame necessitye dooth not so beginne to feare God But that al ambiguity may be taken away the readers are to be admonished that this arrogant and wicked raylet who thought to haue passed with his scoffing without punishment is called backe to the iudgement seat of God for though hee had beene all his life without feeling it behoued him then to tremble when he felt the hand of God armed against him and shortly after he was to yelde a reckening of all his offences Therefore it was a signe of a desperate and a deuillish obstinacie when God helde him tied vp to the last iudgement not then to come to a right minde for if there had beene any droppe of pietye in the heart of the man he shoulde at the least be enforced to gather himselfe to the feare of God Nowe we vnderstand the meaning of the woordes that they are desperate and without all feare of GOD which are not amended by punishments En to auto crimats I doe interpreat not for the same but to be in the present execution of condemnation as if the theefe had sayd Sith thou art now as it were in the midst of death it behooued thee now to be wakened that thou mightest acknowledge God thy iudge Further we do heereof gather a profitable doctrine that they doe wholely sette themselues against God who are not taught humility by corrections for shame doeth of necessity driue them to holde their peace who soeuer are endued with any feare of God 41. VVee are in deede heare righteously Because the reproofe gathered of the condemnation mighte seeme to light vppon Christe the theefe dotâ—h heere make a distinction betweene Christe and the cause of him and hys fellowe for the punishment whiche was common was as hee confesseth iustlye laide vppon him and his fellowe but not vppon CHRIST who was not putte to deathe for anye faulte of hys owne but for the crueltye of the ennemies But that muste bee remembered whiche I sayde euen nowe that the theefe made a notable shewe of repentaunce suche as God requireth of euery of vs in that he confesseth that he receiueth a rewarde woorthy of that which he hath done And this especially must be noted that the cruelty of the punishment was no hinderance but that hee submitted himselfe patiently to the fierce torments VVherefore if we doe truely repent for sinnes lette vs learne to confesse them willingly and without dissimulation when neede shal be and not to flee that ignominie which we haue deserued For this is the onely meanes whereby we may bury our sinnes before God and Aungels if we striue not to couer them before men with vaine colours Further where as amongest diuers cloakes whiche hypocrisie vseth thys is most common that euery man draweth others in with him that by their example he might excuse himselfe the theefe on the contrary side doeth no lesse carefully defend the innocencie of Christ then simply and freely condemne himselfe and his fellowe 41. Lorde remember me I doe not knowe whether there euer was from the beginning of the worlde an example of faith more rare and worthy to be remembred so muche the more is the grace of the holye Ghoste woorthy to be hadde in admiration which heerein shewed it selfe so euidently The theefe who not onely had neuer beene a scholer in Christes schoole but by thrusting himselfe into bloudy murthers hadde endeuoured to quenche all sense of righteousnesse doth of a sodaine pierce deeper then all the Apostles and the rest of the disciples in teachinge of whome the Lorde himselfe hadde bestowed so muche labour and not that onely but Christe being vppon the tree of execution he woorshippeth as a king hee celebrateth his kingdome in that horrible and more then deformed basenesse he calleth him who is about to die the author of life Truely if hee had beene instructed in the true faith had hearde many things before of the office of Christ and hadde also beene confirmed in the same by myracles yet that knowledge being couered with the cloude of a reproachfull death might vanishe away Nowe it was more then woonderfull that hee beinge rude and a yonglinge yea hys
minde altogither corrupted should presently at the first instructions vppon the curssed crosse apprehend saluation and the celestiall glory For wyth what markes or ensignes did he see Christ adorned that he might lift vppe his minde to that kingdome And certainly this was as if hee shoulde clime out of the deepest helles aboue the heauens But to the flesh thys was but as a fable and to be laughed at to attribute to a man cast away and condemned whome the world could not abide a kingdome farre more noble then all earthly Empires Heereby we do gather how quicke the eyes of his mind were wherwith he beheld life in death height in ruine glory in reproache victorye in destruction and a kingdome in slauerie If that the theefe extolled by his faith Christe nowe hanging vppon the crosse and as it were ouerwhelmed with curssinge into a heauenly throane woe be to our slouthfulnesse if we doe not reuerence him nowe sitting at the right hand of God if we doe not fasten the hope of life in his resurrection if we go not into heauen whether he is entred Nowe if on the other parte wee doe consider what state he was in when hee besought Christe of his mercy his faith shall growe to further admiration with a torne body now almost with out life he waiteth for the last blow of the slaughter men and yet he reposeth himselfe in the onely grace of Christ. First whence hath he this hope of forgiuenesse but because that in the death of Christe which seemeth detestable to all other he conceiueth the sacrifice of a good sauour to be effectuall to wash away the sinnes of the worlde And where he with courage regardeth not his torments nay as it were forgetting himselfe is caried to a hope and desire of a better life it doeth farre passe the vnderstandinge of man VVherefore let vs not be ashamed to learne both mortification of the flesh and patience and excellency of faith and constancy of hope and zeale of godlinesse of this maister whome the Lord sette ouer vs to humble the pride of the flesh For the readilier that any man followeth him the nearer he shall so come to Christ. 43. Verily I say to thee Though Christ had not yet triumphed opēly ouer death yet he sheweth the effect frute of the same when he was most abaced And by this meanes he declareth y t he was neuer thrust out of y e power of his kingdō For nothing doth more notably nor more royally beseeme a diuine king then to restore life to them whiche are deade Christ therefore though he being stricken with the hand of God appeared in shewe to be a man halfe desperate yet because he ceassed not to be the sauiour of the world he was alwaies endued with a heauenly power for the performance of his office And first heere is to be noted hys incredible readinesse that without delaye hee accepteth the theefe so louingly and promiseth him that he shall be a partaker of the blessed lyfe VVherefore it is not to be doubted but that he is to admit wythout exception into his kingdome all whiche doe come vnto him VVhereof it may be assuredly gathered that we shall be saued if hee be mindefull of vs. Further it cannot be that he shoulde forgette them who doe commende theyr saluation to him If the theefe had so easie a passage into heauen because that when all things were in greatest extremitye he rested vppon the grace of Christ much more shall Christ the conquerour of death at this day reache foorth his hande out of his throne to vs that he may gather vs into the fellowshippe of life For it were absurde since the time that hee nailed to the crosse the hand wryting whyche was against vs and hath putte death and Sathan to flight and in his resurrection hath triumphed ouer the prince of the worlde that there shoulde not be as easie and as ready a passage from death to life for vs as for the theefe Therefore who soeuer being ready to die shall wyth a true faith commit the custodie of his soule to Christ he shall not be driuen off any long time to languish in suspence but Christ will accept his desire wyth the same kindnesse that he vsed towardes the theefe Therefore awaye wyth that stincking deuice of the Sophisters of the retaining of the pain when the fault is remitted for we see that Christ doeth presently deliuer from punishment him whome he freeth from guiltinesse Neither is that any lette that the theefe neuerthelesse beareth euen to the vttermost the punishment whereto he was appoynted For we must heere imagine no recompence which was in steed of a satisfaction for the appeasinge of the iudgement of God as the Sophisters do dreame but the Lord by corporall punishments doeth simply teache his electe to detest and to hate sinne Therefore Christ doeth as it were set vpon his lappe the theefe brought by fatherly correction to deny himselfe and sendeth him not to the fire of Purgatorie It is further to be noted with what keyes the gate of the kingdome of heauen was opened to the theefe For Popish confession or satisfactions were not here accoūted of but Christ was entreated with repentance and faith to receiue him that came willingly to him And heereby that is againe the better confirmed whych I touched euen nowe if any man shoulde disdaine to walke in the steppes of the theefe and to followe as he went before he is woorthy of eternal destruction because that with his vngodly pride he driueth himselfe frō entring into heauen And truely as in the person of the theefe Christe hath giuen vnto vs all a common pledge or assurance of obtaininge forgiuenesse so againe he vouchsafed that wretch so great honour that all men casting off their owne glory we should not glory but in the mercy of God alone If that euery one of vs would truely and earnestly search himselfe the great heape of our sinnes woulde woorthily make vs ashamed of our selues and it woulde irke vs to take this poore man who of meere grace obtained saluation as our guide and standered bearer Further as the death of Christe brought foorth the frute of the same then presently so we doe heereof gather that the soules when they doe depart from the bodyes doe remaine and liue otherwise the promisse of Christe shoulde be but a iest whyche he also confirmed wyth an oathe Yet of the place of Paradise lette vs not curiously and subtilly dispute Lette it suffice vs that who soeuer are by faith grafted into the bodye of Christe are partakers of his life and so after death shall enioy a blessed and a ioyfull rest vntill the perfect glory of the heauenly life shall fully be reuealed at the comming of Christ. One thing yet remaineth that he promiseth the theefe not to take away his present miseries nor to diminish any thing of his corporall punishment VVhereby we are admonished that the grace of GOD must not
of Sathan the glory of God be it neuer so manifest is hidden from them at the least theyr mindes are darkened that seeing they should not see But sith that was a general admonition it should profite vs at this day to let vs know that the sacrifice wherewith we are redeemed was of no lesse moment then if the Sunne had fallen from heauen or that the whole frame of the world had beene ouerthrowne for so we may be brought the more to abhorre our sinnes Further where some doe thinke that this darkening of the sunne was ouer al the quarters of the world I do not thinke it to be likely For though some one wryter or another haue so reprorted yet the hystorie of those times was more renoumed then that so notable a myracle could be concealed of many others who diligently searched and set downe things which were not so worthy of remembrance Further if that the darkenesse had beene generall ouer the whole me◠might the more easily haue forgotten it because it might haue been supposed to be naturall But the woonder was the more straunge that the sunne shining other where Iudea should be ouerwhelmed wyth darkenesse 46. About the ninthe houre Iesus cried Though there appeared more then the force of a man in the crying of Christ yet it is certain that the vehemencie of griefe wrested it out of him And certainly this was the chiefe conflict sharper then all other tormēts because that in hys sorrowes he was not so comforted with the aide and fauour of his father that he thought himself in some sort forsaken For he not only offered his body for the price of our recōciliation with God but in soule he also bore the punishments due to vs and so he rightly became a man ful of sorrowes as Isai. 53. 3. speaketh And truely they are too foolish which passing by this part of the redemption doe onely rest vppon the outward punishmēt of the flesh For to the end that Christ might make satisfaction for vs it was behoueful for him to stand as guilty before the iudgemēt seat of God And there is nothing more horrible then to feele God a iudge whose wrath exceedeth all deaths Therefore when this kinde of temptation is laid vpon Christ as if God being his enemy he should nowe be giuen ouer to destruction he is taken with horror wherin al mortal mē had been swallowed vp a hundred times but he by the maruellous power of the spirite escaped with the victory And he maketh not this complaint dissemblingly or after the maner of a plaier that he was forsaken of his father And where many do pretend that he spake thus according to the opinion of the common people it is but a fonde cauill for the inwarde sorrowe of the minde compelled him forceably and earnestly to breake out into this cry And it was not onely a redemption to serue the eye which he wrought as I sayd euen now but as he had offred himself a pledge for vs his will was to beare in deede the iudgement of God in our place But it seemeth to be absurde that this desperate speach should passe from Christ. The answear is easie though the sence of the flesh beheld destruction yet his faith was fast setled in his heart wherein he behelde God present of whose absence he complaineth VVe sayde other where that the Godhead gaue place to the infirmity of the flesh so farre forth as was mete for our saluation to the end Christ might fulfil all the partes of a redeemer VVe haue also noted the difference betweene the sence of nature and the knowledge of faith wherefore there is no cause to hinder it but that Christ might in minde conceiue an alienation from God so farre as sence did see and withall by faith he held God mercifull vnto him The which doth euidently enough appeare by the two partes of his complaint for before he woulde vtter the temptation he first protesteth that he fleeth to God as to his God so with the shield of faith he valiantly repelled that assault of forsaking which assaulted hym on the other side To be short in this sharpe torment his faith remained safe so he complaining that he was forsaken yet trusted in the helpe of God at hand Further that this speache was woorthy especially to be noted it doth appeare by this that the holy Ghost to the end it might be imprinted in mans memory woulde haue it reported in the Syrian tounge for this is as much as if he shuld bring in Christ rehearsing the same words which he then vttered with his own mouth So much the more is theyr slouth thereby to be condemned as vile who make no more account of Christes so great sorrow dreadful feare then as if they passed lightly by a place But who soeuer considereth that Christe toke vppon him the person of a mediatour of this condition that he might beare our guiltinesse as well in soule as in body will not maruaile that he had to striue with the sorrowes of death as if hee shoulde be cast off from God in hys wrath into a labyrinth of euilles 47. This man calleth Elias They which do refer this to the soldiers who were rude ignorant of the Syrian tongue and not accustomed to the Iewish religion are in my iudgement deceiued for they thinke that the likenesse of the speaches deceiued them But I doe not thinke it any way probable that they slipped of ignorance but rather that it was determined of sette purpose to scorne at Christ and quarellingly to peruert his speach For sathan hath no apter a deuice for the hindrāce of the saluation of the godly then when he driueth them from calling vppon God Therefore so muche as lieth in him hee driueth his ministers to thys to quench our affectiō to praier So he driue the vngodly enemies of christ wickedly to turn his praier into laughter seeking by that shift to spoyle him of his chief weapons And certainly this is a very great temptation when we seme to be so far from preuailing that God rather should lay his name open to reproches then shew himself fauourable to our prayers Therefore this ironicall or doggish barking was as much as if they had denied Christ to haue any thing to do with God that calling vpon Elias he should repose himselfe in another refuge So we see him vexed on euery side that he being ouerwhelmed with desperation might cease from calling vpon God which was to renounce saluation But if at this day as wel the hired slaues of Antichrist as also the varlets which are at home with vs doe wickedly with their quarrelles depraue those things which we haue spoken wel let vs not maruel that the same befall to vs which befel to our head Yet thogh they should transfigure God into Eliah when they haue scorned vs at their pleasure at the length God wil heare our sighes and will shew himself partly a defender of his owne
the outwarde sacrifices were ended and that afterward there should be no vse of the old priesthoode although the building of the temple should stande God was no more to be worshipped after the accustomed order but because the substaunce and truth of the shadowes were now fulfilled the figures of the law are turned into the spirit For though Christ offered a visible sacrifice yet it must be spirituallye esteemed as the Apostle teacheth in the Epistle to the Heb. 9. 14. that the price and fruit of the same maye appeare But the outward sanctuary profited nothing to miserable menne when the vaile being broken it was left naked for the inwarde vaile of their infidelitie tooke from them the sight of the light of their saluatioÌ„ That which Matthewe addeth of the quaking of the earth and of the cleauing of the rockes was done in the very same moment as I by some probability doe gather Also the earth by this meanes not onelye gaue testimony to the creatour of it but is also cited as a witnesse against the hardnes of a cursed nation For hereby it appeared what wonderful obstinacy this was which neither the shaking of the earth nor the cleauing of the stones could moue 52. And the graues opened This was also a speciall wonder whereby God declared that his sonne entred into the prison of death not that he should remaine prisoner there but that hee might bringe out all which were holden captiues For at what time as the contemptible infirmitye of the flesh was to be seene in the person of Christe the royall and diuine power of his death pearced euen to the places belowe This is the reason why he being presently to be laid in the graue should open all other graues Yet it is doubted whether the graues were opened beefore the resurrection For the resurrection of the Saintes whiche is added a little after in my iudgement followed after the resurrection of Christ. For it is absurde which some interpreters doe imagine that they should lye alyue and breathing for the space of three dayes in the graue To me it seemeth probable that at Christes death the graues presently opened and when he arose some of the godly receiuing breath went forth and were seene in the Citie For Christe is therefore called the first borne of the dead the first fruits of them that rose againe 1. Cor. 15. 20. Col. 1. 18. For by his death he beganne a new life and by his resurrection hee perfourmed the same not that the deade at his death shoulde presentlye he reuiued but because his death was the fountain and beginning of life This reason therfore doth notably agree when the breaking open of the graues should be a prophesie of a new life the frute it selfe or the effecte whereof appeared three daies after for Christe risinge he brought out with him other companions out of the graues Further by this token it was declared that he neither died nor rose againe priuately for himself but that he might breath foorth a fauour of life vppon all the faithfull Yet here groweth a question why God would that some onely shoulde rise againe when as the society of the resurrection of Christ equally appertained to all the faithful I do answear because that the time was not yet full come when the whole body of the Churche should be gathered to their head there was a shew of the new life set foorth in a few which all are to hope for For we doe know that Christ was on this condition receiued vp into the heauens that the life of his members shoulde as yet be hidden vntill that it should be manifested at his coÌ„ming Col. 3. 3. 4. But that the godly mindes might the more comfortably stir vp theÌ„selues in hope it was profitable that the resurrection which shuld be common to all should be tasted of in some few The other question is more difficult what afterward became of these Sainctes for it seemeth absurd after they were once admitted by Christ to be partakers of the newe life that they should againe retourne into the dust But as the answer is neither easie nor ready so it is to no purpose to labour muche in a matter not necessary to be knowen It is not likely that they continued long in the companie of menne for it was behoueful that they should be seene onely for a short time that the power of Christ might be made manifest in that glasse or image But sith the will of God was in the personne of them to confirme amongest them whiche liue the hope of the heauenly life it shall not be absurde if we say that when they had done thys duetie they againe rested in their graues Yet it is more likely that the lyfe whiche was giuen them was not after taken from them For if it hadde beene a mortall life it coulde not haue beene a testimonye of a perfecte resurrection Further though the whole world shoulde arise and Christ shoulde no lesse raise the wicked to iudgement then the faithfull to saluation yet because that he properly rose for his Churches cause of right hee bestowed so great honour onely vppon his Saincts that they should arise togither with him VVhere Mathewe doeth honourably call Hierusalem a holy Citie he doeth not giue it this title in respect of the merites of the Citizens for we knowe that it was then filled with all filthinesse of sinnes so that it rather was a denne of theeues but because it had beene chosen of God that holinesse which was established by Gods adoption could be blotted out by no corruption of men vntill the reprobation of the same should be made manifest Or if any man would haue a shorter answear on the behalfe of men it was prophane on the behalfe of God it was holy vntill the ouerthrow or pollution of the temple which befell not long after Christ was crucified â—4 VVhen the Centurion Sith Luke made mention of the lamentation of the people not onely the Centurion with his souldiers acknowledged Christ to be the son of God but the Euangelists do expresly report thyâ— of him for the amplifying of the matter because it should be a wonder that a prophane man not brought vp in the law but void of true godlines shuld get that iudgemeÌ„t of those signes which he saw VVhich coÌ„parison auailed not a litle to condeÌ„n the blockishnes of the city For it was a sign of horrible madnes that none of the Iewes besides the simple coÌ„mon people wer moued by the shaking trembling of the frame of the world Though God in so grosse blindnes suffered not the testimonies which he gaue of his son to be hidden So not only true religioÌ„ made the pure worshippers of god to see that they might see the glory of christ set forth froÌ„ heauen but the very sence of nature coÌ„pelled straÌ„gers yea and soldiers to coÌ„fesse that which they learned neither out of the law nor of masters Because Mar. saith y t the
dull or slouthfull 26. Ought not Christ to haue suffered thâ—se things It is not to be doubted but that Christe spake of the office of the Messias as it was described by the Prophets least the death of the crosse should be offensiue and in iourneying three or foure houres hee had space sufficient fully to set foorth the matters Therefore Christe doeth not say in three woordes that hee ought to suffer but hee declareth at large that he was sent to that ende that by the sacrifice of death he might wash away the sins of the world that he might be the purging sacrifice offered for the taking awaye of the cursse that he might wash the sinnes of others from their guiltinesse Luke therefore for the more vehemencie setteth downe this sentence interrogatiuely whereby it is gathered that hee shewed by reasons the necessity of his death The summe is that the disciples did euill to bee troubled at the death of their maister without the which he could not perfourme the partes of Christ for the chiefe poynt of our redemption was his offering vp for by this meanes they shutte vp the gate against him least he shoulde come into his kingdome The which must be noted diligently for sith Christ shoulde want his honour if he shoulde not be accounted a sacrifice for sinnes his onely way into his glory is that hys humbling to be of no reputation Phil. 2. 7. out of the which hee arose a redeemer But we do see at this day how amongst vs they do sinne nothing sooner then in a preposterous order For amongst the multitude of them which doe royally declare Christ to be a king and do extol him with diuine praises scarce euery tenth of them doth think that we haue gotten grace by his death 27. And he began at Moses This place doeth teach how Christe is made manifest vnto vs by the Gospel namely while the knowledge of him is prooued plainly out of the law and the Prophets For no man euer was a more ready and apte teacher of the Gospell then the Lorde hymselfe who as we see fetched the proofe of his doctrine out of the law and the Prophets If any man will except that he began at the rudimentes that the disciples by a little at once biddinge the Prophets fare well myghte passe ouer to the perfecte Gospell this deuice is easily confuted for afterward it shal be sayd that all the Apostles had their minde opened not that they shoulde be wise without the helpe of the lawe but that they might vnderstand the scriptures VVherefore to the ende that Christe may at this day be reuealed vnto vs by the Gospell it is necessarye that Moses and the Prophets shuld come forth before as forerunners VVherof the readers are therefore to be admonished least they shoulde giue eare to fanaticall men which by suppressing the law and the Prophets doe wickedly maime the Gospell As if that God would haue to be vnprofitable what soeuer he at any time spake of his owne Sonne But in what maner they are to be applied to Christe whiche are euery where read of him in the lawe and the Prophets it is not my present purpose to declare It is sufficient briefly to note that Christ is not in vaine called the end of the lawe For though that Moses rather shadowed him foorth darkely and a farre off then expresse him plainly yet this is without controuersie that if in the stocke of Abraham there should not be one head aboue all vnder whome the people should grow into one body the couenant which God made with the holy fathers shoulde be broken and but in vaine Further when as God had commaunded that the Tabernacle and the ceremonies should be framed after the heauenly patterne it foloweth that the sacrifices and all the rites of the temple if they had not their truthe else where should be as a vaine and frutelesse play And this argument doeth the Apostle handle in many woordes in the Epistle to the Hebrewes For holding that principle that the visible ceremonies of the lawe were shadowes of spirituall things he teacheth that Christe is to be soughte in the whole priesthoode of the lawe in the sacrifices and in the forme of the Sanctuarie Bucer also otherwhere doeth wisely diuine that in that obscuritie there was a certaine kinde of interpreatinge the Scripture in vse amongst the Iewes which the father 's deliuered vnto them by hand But I least that I should follow vncertainties am contented with that naturall and simple maner which is euery where to be founde amongest the Prophets who were the most apt interpreaters of the lawe Christe therefore is rightly collected out of the lawe if wee consider that the couenaunt which Christe made with the fathers was made by the helpe of a Mediator The Sanctuarie wherein God testified the presence of his grace was consecrated with bloude The lawe it selfe wyth their promises was confirmed with the sprinkeling of bloud One priest was chosen oute of all the people who shoulde present himselfe in the name of them all in the sight of God not as any mortall man but in a holy habite menne had there no hope of their reconciliation with God but by offering vp of a sacrifice Furthermore very notable is that prophesie of the perpetuitye of the kingdome in the tribe of Iuda But the Prophets themselues as we haue declared haue more plainly described the Mediator yet they themselues had their first knowledge from Moses for they had no other office enioyned them but that they shoulde renew the memory of the couenant more plainly shew the spiritual worship of God establish the hope of saluation in the Mediatour and also that they might the more euidently declare the meane of the reconciliation But because it pleased God to defer the full reuelation vnto the comming of his Sonne it was not a superfluous interpretation 28. And they drewe neare vnto the towne There is no reason why some interpreaters should imagine any other place then Emaus For the iourney was not so long that they shoulde rest in a nearer lodging VVe knowe that seuen miles though a manne for the recreation of his minde should walke but softly are gone at the most in foure houres Therfore I dout not but that Christ went forwarde euen to Emaus Nowe where it is demaunded whether he coulde dissemble who is the eternall truthe of God I doe answeare that the Sonne of GOD was not bounde by thys lawe that he shoulde make all his councels knowen Yet because that simulation is a kinde of lying the knotte is not yet vnlosed especially sith that very many doe drawe this example to a libertye for lyinge But I doe answeare Christ without lying fained as it is here saide in like maner as he shewed himselfe to be a trauailer for the reason of them both is like Augustines answeare is somewhat more subtile lib. 2. ad Consentium cap. 13. Also in his booke of questions vpon the Gospels
offered in the heauenly oracles doeth profite vs nothing But nowe if by vnderstanding we do not perceiue what shoulde be right howe shoulde our will be able to yeelde obedience Therefore it must be granted that we are weake euery way so that the heauenly doctrine is not otherwise profitable and effectuall to vs but so farre as the Spirite doeth frame our mindes to vnderstande the same and our hearts to be subiecte to the yoake of the same and therefore that we may become sitte disciples to him it is necessary that all trust in our owne witte being cast away to aske for light from heauen and also leauing the folish opinion of free will to deliuer our selues to be gouerned by God And it is not without a cause that Paule in the first to the Corrinthians the third chapter and the eighteene verse doth commaunde menne to become foolish that they may be wise to God for the light of the spirite cannot be extinguished by a worse darknesse then by trusting to our owne witte Furthermore lette the readers obserue that the disciples hadde not the eyes of the minde opened wherewith without the helpe of God they might discerne mysteries but as they are compreheÌ„ded in the Scriptures and so was that fulfilled which was spoken in the hundreth and nineteene Psalme and eighteene verse Lighten mine eyes that I may consider the maruellous woorkes of thy lawe For God doeth not giue suche a Spirite to his childrenne as shoulde abolishe the vse his woorde but rather it should make the same frutefull VVherefore fanaticall menne doe wickedly vnder pretence of reuelations graunt themselues libertie to despice the Scripture For that which we doe reade heere of the Apostles Christ worketh daily in all his for that by his spirit he directeth them to vnderstand the Scripture but not to carye them to vaine imaginations But it is demaunded why Christe hadde rather loose his labour for the space of whole three yeres then to open their eyes presently I doe aunsweare first thoughe the fruite of the labour doeth not so speedily appeare yet it was not vnprofitable for being lightened a newe they also felte the profite of the former time For I doe take that their mindes were opened not onely that they might afterwardes be apt to learne if any thing shoulde be taught them but that they might call to memorie for their profite the doctrine hearde before in vaine Furthermore that ignorance by the space of three yeares doeth teache vs a profitable lesson that they obtained not this knowledge a newe by any other meanes then by the heauenly light Adde also that Christe in this shewed an euident token of his Godhead because that hee was not onely a minister of the outwarde voyce which should giue a sounde in the eares but by his secreate power he pearsed into the mindes and so he declareth that it belongeth to him alone which Paule denieth to the doctours of the Churche 1. Corrinthians 3. 7. yet it is to be noted that the Apostles were not so voyd and depriued of the light of vnderstanding but that they knew some few principles but because it was only a smal taste whiche they hadde this is accounted the beginning of true vnderstanding while the vaile being remooued they doe see Christe plainely in the Lawe and the Prophets 46. Hee sayde vnto them so it is wrytten By this texte is their quarrel confuted whiche doe pretende that the outwarde doctrine is but in vaine if that we haue in vs by nature no power to vnderstande the same To what ende say they shoulde the Lorde speake to the deafe But we see where the Spirite of Christe which is the inwarde maister perfourmeth his parte that the labour of the minister which teacheth is not lost For after that Christe endewed his with the Spirite of vnderstandinge they doe receiue fruite by that which he teacheth out of the Scriptures And euen amongest the reprobate thoughe the outwarde voyce vanisheth awaye as if it were deade yet notwythstandinge it maketh them inexcusable And as concerninge the woordes of Christ they are gathered of that principle It is necessary that what soeuer is wrytten shoulde be fulfilled because that God witnessed nothing by his prophets but that which hee woulde certainly bring to passe But by the same woordes wee are taughte what must be chiefly learned out of the law and the Prophets for sith Christe is the ende and soule of the lawe without him and besides him what knowledge soeuer is obtained is vaine and friuolous VVherefore as any manne shall desire to profite best by the Scripture lette him bee alwayes bente to thys poynte And nowe Christe doeth heere firste sette downe his death and resurrection and afterwardes the fruite whiche shall come to vs by them bothe For whence commeth repentaunce and forgiuenesse of sinnes but because oure olde manne is crucified with Christe Romanes 6. and the 6. verse that throughe the same wee maye arise to newnesse of life for by the sacrifice of his death our sinnes are cleansed and our filthinesse washed with bloude but righteousnesse is obtained by the resurrection Therefore hee teacheth that the cause and matter of oure saluation muste be soughte in hys death and resurrection for from thence proceedeth reconciliation with God and regeneration into a newe and spirituall life And therefore it is plainely expressed that as well forgiuenesse of sinnes as repentance caÌ„not be preached but in his name For neither can we hope for imputation of righteousnesse neither growe to the deniall of our selues and newnesse of life but so farre foorth as he is become our righteousnesse and sanctification 1. Cor. 1. 30. But because we haue entreated at large in another place of this summe of the Gospel it is better that the readers should thence seeke for any thing whiche they haue forgotten then to be burdened with repetition 47. Amongst all nations beginning first Now doeth Christ at the lengthe declare euidently that which hee had before concealed that the grace of redemption which he brought doth generally appertaine to all nations For though the calling of the Gentiles hadde beene oft foretold by the Prophets yet the same had not beene so reuealed as that the Iewes â—huld easily admit them into the hope of saluation with them Therefore vntill the resurrection Christ was not supposed to be the redeemer but of that one speciall people And then was the wall first broken downe that they which before were straungers and scattered abroade might be gathered into the sheepefolde of the Lorde Yet in the meane season least the couenaunt of God might seeme to bee in vaine Christe placeth the Iewes in the first degree commaunding that they should first beginne at Hierusalem for because that God had peculiarly adopted the stocke of Abraham it was meete that it shoulde be preferred before the rest of the worlde This is the right of the first begotten which Ieremiah assigneth vnto them 31. 9. Paule also doeth euery where
that the spirite is giuen euery man according to the measure of the giuing so that none aboundeth vnto the full For seeing that this is the mutuall bonde of brotherly participation that no man be sufficient for himselfe apart but that one haue need of another christ differeth from vs in this that the father hath powred out vpon him the infinite aboundance of his spirite And truly the spirit must remaine in him without measure that we may all receiue of his fulnesse as it was said in the first chap. And to this ende tendeth that which followeth immediately after that the father hath giuen all things into his hand For Iohn doth not onely in these woordes shew foorth the excellencie of Christe but also the ende and vse of that plentie wherewith he is endowed namely that being appointed as an arbitratour of his father he may distribute vnto all men as it seemeth good vnto him and is expedient for them as Paul doth declare more at large in the 4. chap. vnto the Ephesians which I cited of late Therfore how much soeuer God doth inrich his children diuersly this is proper to Christ alone to haue all thinges in his hand 35 The father loueth the sonne and hath giuen all things into his hand 36 Hee which beleeueth in the sonne hath eternall life and hee that beleeueth not the sonne shall not see life but the wrath of God abideth vpon him 35 The father loueth the sonne But what meaneth this reason Doth he hate all other men VVe may easily answere that he intreateth not of the common loue wherewith God loueth men whom he hath created or other his workes but of that singuler particuler loue which beginning at the sonne doth flow vnto all creatures For this loue wherewith embrasing his sonne he embraceth vs also doth cause him to impart vnto vs all his good things by his hand 36 Hee which beleeueth in the sonne He added this that we may not only knowe that we must aske all good thinges of Christ but also vnderstād and know the maner how to enioy them Furthermore he teacheth that this enioying consisteth in faith and that not without cause forasmuche as wee possesse thereby Christe who bringeth with him both righteousnesse and life the fruite of righteousnes And whereas faith in Christ is called the cause of life wee doe thereby gather that life is contained in Christe alone and that we are made partakers thereof only through the grace of Christe But all men doe not agree concerning this point how the life of Christ cōmeth vnto vs. For som men do vnderstand it thus because through beleeuing we receiue the spirit which doth regenerate vs vnto righteousnesse we doe obtaine saluation by such a kinde of regeneration And although I confesse this to be true that wee are renued by faith that the spirite of God may rule vs yet I say that the free remission of sinnes is first and formost to be considered whereby we are made acceptable vnto God and also I say that all the hope of saluation is both grounded and doth consist in this alone because righteousnesse can by no other meanes be imputed vnto vs before God saue only whilest that he doth not impute vnto vs our sinnes But he which beleeueth not As he set before vs life in Christ that the sweetnesse thereof might allure vs So now he condemneth them vnto eternall death whosoeuer doe not beleeue Christ. And by this meanes doth he amplifie the benefite of god when he telleth vs that there is no other way to escape death saue the deliuerance which we haue in Christ. For this sentence dependeth hereupon that we are al lost in Adā And if it be the office of Christ to saue that which was lost they do worthily abide in death who refuse the saluation which is offered in him VVe said of late that this doth properly appertaine vnto those who doe reiect the Gospel which is reuealed vnto them For although all mankinde bee wrapped in the same destruction yet there remaineth a heauier and double vengeance for those who refuse Christe their deliuerer And doubtlesse the intent of the Baptist was this by denouncing death to the vnbeleeuers to prick vs forwarde vnto the faith of Christ. Furthermore it is manifest that all that righteousnesse whiche the worlde doth thinke it hath without Christe is condemned and brought to nought by these woordes Neither is there any cause why any man should obiect that this is vniust dealing that those who are otherwise godly and holy should perish for this cause because they do not beleeue For in vain is there any holines feigned to be in men besides that which is giuen them of Christe Hee putteth this phrase to see life in steede of to enioy life And to the ende hee may the better declare that there remayneth no hope for vs vnlesse wee bee deliuered by Christe hee saith that the wrath of GOD abideth vpon the vnbeleeuers Although that which Augustine doth teach doth not much displease me that is that he vsed this word abide that we may knowe that wee are appointed vnto death euen from our mothers wombe because wee are all borne the children of wrath At least I doe willingly admit suche a kinde of allusion so we holde that that is the true and plaine meaninge which I haue set downe that death doth so lie vpon all vnbeleeuers doth so keepe them downe that they can neuer escape And truly althogh the wicked and reprobate be cōdēned naturally yet do they bring vpon themselues another death through their infidelitie And to this ende is there power giuen to the ministers of the gospel to binde For this is the iust vengeance which besalleth mans stubbornnesse that they shoulde binde themselues with the bondes of death who shake of the wholesome yoke of God Chap. 4. 1 THerefore after that the Lorde knewe that the Pharisees had heard that Iesus did make and baptise more disciples then Iohn 2 Although Iesus himselfe did not baptise but his disciples 3 He left Iudea and went againe into Galilee 4 And he must needes goe through Samaria 5 Therefore he came into a citie of Samaria which is called Sichar nigh to the field which Iacob gaue to his sonne Ioseph 6 And there was the VVell of Iacob and Iesus being wearie of his iourney did sit downe thus vpon the VVell for as much as it was almost the sixt houre 7 There came a woman of Samaria to drawe water Iesus saith vnto her giue mee drinke 8 For his disciples were gon away into the citie to buie meate 9 The woman of Samaria saith vnto him howe is it that thou seeing thou art a Iews doest aske water of mee which am a Samaritane For the Iews meddle not with the Samaritanes 1 Therefore after that hee knewe The Euangelist being now about to intreat of the conference which was betwene Christ and the Samaritane doth first of all set downe the cause of his
the Hebrewes Furthermore this is an excellent commendation of the Gospel in that it ministreth vnto vs eternall life As Paule doth testifie that it is the power of God vnto saluation vnto euery one which beleeueth The law truly conteineth life but because it denounceth the giltinesse of eternal death vnto the transgressors it can do no other thing but kill Life is offered vs in the Gospel after a farre other sort namely whilest that God doth reconcile himselfe vnto vs freely in not imputing our sinnes And Peter speaketh no common thing here concerning Christ when as hee saith that he hath the wordes of eternall life but he ascribeth this vnto him as proper to him whereupon followeth that second thing which I touched of late so soone as we are once departed from Christ there remayneth nothing euery where saue death VVherfore there remaineth certaine destruction for all those who being not content to haue him to be their master doe flie away vnto mens inuentions 69 And wee haue beleeued The verbes are of the preterperfecttence but they may be resolued into the presentence but this doth not muche belong vnto the sense Furthermore Peter doth briefly comprehend the summe of faith in these wordes But it seemeth that this confession doth but a little appeartaine vnto the present matter for the question was moued concerning the eating of Christ his flesh I aunswere although the twelue did not by and by comprehend whatsoeuer Christe taught yet is it sufficient that according to their smal measure of â—â—th they confesse him to be the authour of saluation and doe submit themselues vnto him in all thinges The worde beleeued is placed in the former place because the obedience of faith is the beginning of true vnderstanding yea faith it selfe is indeed the eye of the minde But immediatly after it added knowledge which distinguisheth faith from erronious and false opinions For the Turkes the Iewes and the Papists do beleeue but they know nothing ne yet vnderstand any thing But knowledge is annexed vnto faith because we know certainely and vndoubtedly the truth of God not as humane sciences are apprehended but whilest that the spirit sealeth it in our heartes 70 Iesus answered them Seeing that Christ answereth them all wee gather hereby that they spake all by the mouth of Peter Furthermore Christ doth in this place furnish and arme the eleuen Apostles against y â— new offence which was now at hand This had been a greeuous engine of Satan to shake their faith seeing they were brought vnto so smal a number but the fall of Iudas might haue vtterly discouraged them For seeing that Christ had chosen that holy number who woulde haue thought that there coulde any thing bee taken away from the integritie thereof Therefore this admonition is as much as if he shoulde haue saide You are only twelue left of a great company If the vnbeliefe of many hath not made your faith to quaile prepare your selues vnto a newe combate for this bande though it be but a small one shall yet be lesse by one man In that Christ saith that he chose twelue it is not referred vnto the eternall counsell of God for doubtlesse it cannot bee that any of those should fall away who are predestinate vnto life but seeing that they were chosen vnto the office of the Apostleship it was meete that they should excell others in godlinesse and holinesse of life Therefore he put chosen in steede of excellent and those wich were separated from the common sort Is a diuell It is questionles that his meaning was to make Iudas most detestable by this name For they are deceiued that do extenuate the crueltie of the worde and truly we can not sufficiently detest those that doe disalow so holy an office Those teachers are called angels who doe execute their embassage well Therfore he is worthily counted a Diuell who being admitted into such an honorable order doth degenerate through his vnfaithfulnesse and wickednes There is also another reason why God doeth suffer vs to vse more libertie against the reprobate and wicked ministers of Satan then against any other of the common sort of men VVherefore if a diuelish furie doth driue them and mooue them who were chosen to be pastors that they become like vnto bruite beastes and monsters the dignitie of the order ought to be so farre from waxing vile because of this that it may rather bee commended vnto vs seeing that such cruell reuenge doth follow the profanation thereof 71 And he spake of Iudas Although Iudas his owne conscience did accuse him yet doe we not reade that hee was moued so dull are hypocrites that they doe not feele their wounds and their faces are so harde before men that they doe not doubt to preferre them selues before the verie best Chap. 7 1 ANd after these things Iesus walked in Galilee for he would not walke in Iudea because the Iewes sought to kill him 2 And an holy day of the Iewes was at hand the fastening of the Tabernacles 3 Therefore his brethern said vnto him Goe hence and goe into Iurie that thy disciples may also see thy workes which thou doest 4 For no man doth any thing in secrete and he himselfe seeketh to be knowen if thou doest these thinges shew thy selfe vnto the worlde 5 For neither did his brethren beleeue in him 6 Therefore Iesus said vnto them my time is not yet come but your time is alwayes readie 7 The worlde cannot hate you but me it hateth because I testifie of it that the works thereof are euill 8 Goe you vp vnto this feast I goe not vp yet vnto this feast because my time is not yet fulfilled 1 And he walked The Euangelist as it seemeth doth not set downe the whole historie in order but doth gather out of diuers times suche thinges as were worthie to be remembred He saith here that Iesus was conuersant for a time in Galilee because he had no safe abiding place amongest the Iewes If any man doe thinke it an absurd thing y t Christ sought lurking places who was able with his becke to breake and make voyde all the endeuours of his enemies we may easily answere namely that being mindful of the person which was giuen him by his father he would keepe himselfe within the boundes of man For hauing taken vpon him the person of maÌ„ he abased himself vntil such time as his father should lift him vp Therefore he escheweth danger after the maner of men If any man obiect seeing that he knewe that the time of his death was appointed before there was no cause why he shoulde flie that former answere doth also agree with this fitly For he behaued him selfe as a man subiect to perils wherefore he ought not to burst in in to the middest of daungers It is not for vs to marke in entring into daungers what God hath determined with himself concerning vs but what hee commaundeth and prescribeth what our duetie
doeth exact and require how we may lawfully leade our life But Christ did so auoid dangers that notwithstanding hee turned not an hayres breadth aside from the course of his office for to what end serueth safetie of life saue only that we may serue the Lorde Therefore we must alwayes beware that we loose not the causes of liuing for life And in that the despised corner of Galilee doth lodge Christ whome Iurie cannot awaye with wee doe heereby see and perceiue that godlinesse and the feare of GOD doe not alwayes appeare in the principall places of the Church 2 And the feast day Although I affirme nothing yet is it likely that this chaunced in the seconde yeere after Christe his Baptisme It skilleth not at this time to speake any more of this feast day whereof the Euangelist maketh mention Moses declareth to what end and vse it was commaunded Leuit 23. 34. namely that by that yeerely ryte the Iewes might remember that their fathers liued fortie yeeres vnder tents when as they wanted houses that by this meanes they might celebrate the grace of their deliuerance VVe haue said before that a double cause did moue Christ to come vnto Ierusalem vnto the feast dayes namely because being subiect to the law that he might redeeme vs from the bondage thereof he would omit no point of the obseruation therof and secondly because he had better opportunitie offered to preach the gospel in such an extraordinarie assembly and multitude of men The Euangelist saith that Christ did so rest apart in Galilee as if he would not haue come to Ierusalem 3 Therfore his brethren said vnto him Vnder this word do the Hebrewes comprehend all kinsfolkes and alyances of what degre soeuer they bee He saith that Christ was mocked of them because that he did lie hid in the obscure place of Galilee Notwithstanding it may be doubted whether ambition did moue theÌ„ or no to desire that Christ might become famous Although we graunt this yet is it manifest that they do contemptiblie mocke him because they doe thinke that he dealeth not according to reason and counsell yea they cast foolishnesse in his teeth because when as he woulde be something distrusting himselfe he dare not come abroad that he may be seene of men VVhen as they say that thy disciples may also see they doe not only speake of those who were continually with him but of those whom he would gather to himselfe euery where out of the whole nation For they adde afterward thou wilt be knowen of all men and in the meane season thou lyest hid If thou doest these things that is if thou doest desire such honour that al men may speake of thee make all meÌ„ to looke vpoÌ„ thee They set the world against a few men amongst whom he liued without honour There may also another sense bee gathered out of these wordes if thou doest these thinges that is seeing that thou arte endewed with so greate power that thou purchasest fame vnto thy selfe with myracles loose them not For whatsoeuer is giuen thee of God thou spendest it heere in vaine whereas there are no fit witnesses and iudges Here we see how great the slacknesse of men is in considering vpon the workes of God for Christes kinsmen woulde neuer haue spoken thus vnlesse they had troden vnder foote the plentifull testimonies of his diuine power which they ought to haue receiued and reuerenced with great admiration That which wee heare in this place of Christ falleth out dayly that neighbours doe more disquiet the childreÌ„ of god then strangers for they are instrumeÌ„ts of SataÌ„ to prouoke those somtimes vnto ambition sometimes vnto couetousnesse who desire to serue God purely sincerely and faithfully But when as Christe doth driue away such Satans hee teacheth vs by his exaÌ„ple that we must not graunt the foolish petitions of our brethren 5 For neither did his brethren Heereby wee gather howe little carnall kindred doth auaile for the spirite marketh Chirste his kinsfolkes with a continuall mark of infamie in that being conuinced with so many testimonies of workes they did not then beleeue Therefore as Paule saith whosoeuer doth wish to be iudged in Christ let him bee a new creature For they who adict themselues wholy to serue God are vnto Christe insteede of father mother and brethren VVherfore the superstition of the Papists is so much the more ridiculous who setting apart all other doe only extoll the honour of the blood in the virgin Marie as if the woman was not reprehended by Christe himselfe whiche cryed out of the middest of the companie Blessed is the wombe which bare thee and the paps which gaue thee suâ—ke For Christ answered Nay rather blessed are they that heare the woorde vf God 6 My time is not yet come Some doe falsly expound it of the time of his death For he speaketh of the time of his iourneying And hee doth testifie that he differreh from his kinsfolks in this because they may freely and without feare goe abrode in the sight of the world at all houres because they haue the world to be their friend but he himselfe is afraid bicause the world hateth him By these words he giueth theÌ„ to vnderstaÌ„d that they gaue him counsell amisse concerning a matter whiche they knewe not secondly he proueth that they are altogether carnall when as he saith that the world cannot hate theÌ„ For the peace of the world must be redeemed with wicked consent vnto vices and all manner of euill 7 But me it hateth because I testifie The worlde is taken in this place for the men who are not borne againe who retaine their owne nature Therefore whosoeuer are not begotten againe as yet with the spirite Christ pronounceth them to be his aduersaries And why because he condemneth their workes And if sobeit we stay our selues vpon Christ his iudgement we must needes graunt that the whole nature of man is so corrupt and peruers that there can no right thing no sincere thing no good thing proceede thence Behold why any of vs doth please himself so long as he abideth at home with himselfe Nowe Christe saith that he is hated because he doth testifie that the workes of the world are euill He giueth vs to vnderstand that the gospel cannot be rightly preached but that the whole worlde must be cited giltie before Gods iudgement seate that by that meanes it may be trodeÌ„ down that flesh blood may by brought to nought according to that when the spirite shall come he shall reproue the world of sin VVe doe also learne heere that there is suche pride bread in men that they flatter themselues in their vices For doubtles they would not waxe angrie when as they are reprehended vnlesse being blinded with too much loue of themselues they did flatter themselues in their owne vices yea pride and arrogancie are the most deadly the chiefest of all the vices which are in man It is the
in the Gospel replenished with power wisdome righteousnesse puritie life and with al the giftes of the spirite And he doth here confirme the promise more plainely which we touched of late for he teacheth that he hath store wherewith he is able to refresh vs sufficiently It is indeede a metaphore hard enough at the first sight whē as he saith that there shal floods of liuing water flow out of the belly of the faithfull yet is the sense no whit doubtfull that the beleeuers shall neuer want any spiritual good thing He calleth that liuing water the spring whereof doth neuer waxe drie neither doth the continuall flowing cease I expounde that the manifold graces of the spirite are called floods in the plurall number whiche are necessarie vnto the spirituall life of the soule To bee briefe aswell the perpetuitie of the giftes of the spirite as the aboundance thereof is promised vs in this place Some doe thinke that waters doe flow out of the bellie of the beleeuers when as he that is endowed with the spirit doth impart some part vnto his brethren as there ought to be a mutuall participation amongest vs. Notwithstanding the sense seemeth to me to bee more simple that whosoeuer shall beleeue in Christ he shall haue a well of life as it were springing in him Like as Christe said before in the fourth Chapter Hee that shall drinke of this water shall neuer bee a thirst For whereas the ordinarie drinke doth only quenche the thirst for a short time Christ saith that we doe draw vp by faith the spirite whiche is a fountaine of water leaping out vnto eternall life And yet notwithstanding he doth not teach that the faithfull are so full of Christe the first day that they are afterward neither an hungred nor a thirst but rather that the enioying of Christ doth kindle a new desiring of him and the sense is that the spirit is like to a liuely fountain which runneth alwaies in the faithfull Like as Paule also doth testifie that he is life in vs although we doe yet carry about the matter of death in the relikes of sin And truly seeing that euerie one is made partaker of the giftes of the spirite according to the measure of his faith there can no perfect fulnes thereof be had in this life But in the mean season the faithful do so aspire oftentimes vnto new encreasings of the spirit by going forward in faith that the first fruites which they haue are vnto them sufficient vnto the continuaunce of life But heereby wee are also admonished howe small the measure of our faithe is seeinge that the graces of the spirit do scarse drop by little little in vs which should run like floods if we did yeeld vnto Christ due place as we ought that is if faith did make vs able to receiue him As saith the scripture Some doe restraine this vnto the former member other some vnto the latter but I doe extend it vnto all the whole sentence Againe in my iudgement Christ doth not here assigne any certaine place of the scripture but he taketh a testimonie from the commō doctrine of the Prophets For so often as the Lord promising the aboundance of his spirite doth compare it vnto liuely waters he doth chiefly respect the kingdome of Christ and directeth the minds of the faithfull thyther Therfore all the prophesies concerning the liuely waters haue their fulfilling in Christ because he alone hath opened and reuealed vnto vs the hidden treasures of God Therefore the graces of the spirite are powred out vpon him that wee may all draw of his fulnesse Therefore they are worthie miserablie to perishe who being called so gently and mercifully of Christ doe wander hyther and thither He spake of the spirite The spirite is sometimes called by the name of water because of the cleannesse because it is proper to it to purge our filthinesse but in this place and such like the maner of this phrase is vnlike namely that we are destitute of all ioyce and humor of life saue only whenas the spirit of God doth quicken vs doth water vs as it were with a secret force And here is the figure Synecdoche vsed because all y e parts of life are comprehended vnder one worde water VVhence we do also gather that whosoeuer are not regenerate with the spirite of Christ they are to bee accounted as dead howsoeuer they boast themselues as if they did liue For the spirite was not yet VVe know that the spirit is eternall but the Euangelist saith that that grace of the spirite which was powred out vpon men after Christ his resurrectiō did not appeare openly so long as Christ was conuersant in the world vnder the humble shape of a feruaunt And he speaketh comparatiuely like as when the new Testament is set against the olde God promiseth his spirit vnto the faithful as if he had neuer giuen it vnto the fathers The Disciples had then receiued the first fruites of the spirite for whence commeth faith but from the spirite Therefore the Euangelist doth not simply denie that the grace of the spirit was giuen vnto the godly before Christ his death but that it was not then so apparant as it should be afterward For this is the principall worship of the kingdome of Christe that hee doth gouerne his Church with his spirite But he did then take iust and as it were solemne possession of his kingdome whenas he was lifted vp vnto his fathers right hande It is no marueile then if he did deferre the perfect giuing of his spirite vntill that time Yet there remayneth one question whether he vnderstandeth in this place the visible graces of the spirite or regeneration which is a fruite of adoption I answere that the spirite appeared in these visible giftes as in glasses which was promised by the comming of Christ yet doth hee properly intreat in this place of the power of the spirit whereby we are borne againe and are made new creatures In that therefore that Christe being glorious and indued with great maiestie of gouernment doth sit at the right hand of God but we doe lie vpon the earth poore hungrie and almost voide of spirituall giftes it is to bee imputed to our flownes and weaknesse of faith 40 Therfore many of the companie when they heard these words said This is indeed a Prophet 41 Other some said This is Christ. And others saide shall Christe come out of Galilee 42 Saith not the Scripture that Christ shall come of the seed of Dauid and out of the towne of Bethlehem 43 Therfore there was a strife in the companie because of him Furthermore certaine of them would catch him but no man laid handes on him 40 Therfore many of the companie Nowe the Euangelist reciteth what fruit did spring of the last sermon namely that whilest one thought one thing another another there arose dissention amongest y e people VVee must note that Iohn speaketh not of the
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 amōgst 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 thēselues the redēption 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 frō 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
their destruction And God doth bring them to this kinde of knowledge diuers waies For oftentimes being scourged they learne that God is angrie with thē sometimes hee vexeth them inwardly without vsing any outwarde torment sometimes he suffereth them to sleepe vntill hee call them out of the worlde By the worde lifted vp Christ meaneth his death And he maketh mention of his death that hee may foretell them that although they extinguish him according to the flesh yet shall it profite them nothing as if he should say You doe now proudly mock me when I speake vnto you your vngodlinesse shall shortly goe farther to wit euen vnto my death then shall you triumph as if you had obteyned your desire But you shall shortly perceiue by your most wicked destruction howe much my death differeth from destruction He vseth the word lifted vp that he may the more pricke them Their purpose was to drowne Christ in the neathermost hell he affirmeth that this their hope shal be frustrate and that the euent shal be farre contrarie It may be indeed that he alludeth vnto the external maner of his death to wit because he was to be lifted vp vpon the crosse yet he did chiefly regard his glorious successe which followed shortly after contrary to all their expectations He did triumph gloriously ouer Satan before God and the Angels hauing blotted out the hande writing of sinne and abolished the giltinesse of death vpon the crosse but this triumph beganne at length to appear◠vnto men when the Gospel was preached The same thing chaunced afterward the Christ should rise out of the graue and ascend into heauen VVhich thing we must hope for at this day for whatsoeuer the wicked doe inuent to oppresse Christ with in his doctrine church he shall not onely spring vp against their willes but shall turne their wicked endeuours vnto the greater encrease of his kingdome That I am I haue alreadie saide that this is not referred vnto the diuine essence of Christ but vnto his office onely which thing doth also appeare by the text where he denieth that he doth any thing saue onely according to his fathers commaundement For this is as much as if he should say that he is sent of God and that he did discharge is dutie faithfully I doe nothing of my selfe That is I doe not rashly thrust in my selfe to doe any thing The worde speake tendeth to the same ende namely vnto the office of teaching For when Christ will proue that he doth nothing without his fathers commandement he saith that he speaketh according as he teacheth him Therefore this is the summe of the words In all this administration which yee condemne there is nothing myne but I doe onely execute that which God hath enioyned me they be his wordes which you heare out of my mouth and he alone doth gouerne my calling the authour whereof he is Let vs remember that which I haue sometimes touched that these wordes are applyed vnto y e capacitie of the hearers For because they iudged Christ to be one of the common sort of men he denieth that that is his what diuine thing soeuer he hath as if he should say that it is not mans neither of man because y e father teacheth vs by him maketh him the onely schoole master of the Church therfore he affirmeth that he is taught of the father 29 And he that sent me He boastath againe that God through whose conduct aid he doth all things wil be present with him least he labor in vain without fruite as if he should say that y e power of the spirit of God is ioyned with his ministerie All godly teachers must be endowed with the same confidence that they doubt not but be fully assured that the hand of god wil be nigh vnto thē whilest that with a pure cōscience they shew thēselues to bee such ministers vnto him as he requireth For God doth not furnish them with his worde that they may beate the ayre with a cold vain sound but he giueth successe by the secrete working of his spirite he doth also couer thē with his ayde that their enemies beeing throwen downe they may stande inuincible against the whole world And truly if they looke vpon themselues their owne habilitie they must needs fall euery moment Therfore the only way to stand is this if they be persuaded that they are vpholdē with the hand of god But we must note the cause why Christ doth professe that god is on his side that he shall neuer be destitute of his aid namely because he dependeth wholy vpon him doth serue him faithfully For the aduerbe alwaies importeth thus much that he doth obey god not only in some part but that he his altogether without exceptiō addicted to serue obey him Therfore if we couet to trie the same presence of God wee must submit all our reason vnto his gouernment For if our wit do possesse any part of the gouernment because gods blessing shal be absent all our studies shal be in vain if sobeit there appeare for a time some ioyful shew of prosperous successe yet the end shal be vnfortunate VVhen as Christ saith that he was not left alone he complaineth by the way of the vnfaithfulnesse of his nation wherein he did almost finde none which did ioyne handes with hym Neuerthelesse he sheweth that this one thing is sufficient for him that he hath God to be his reuenger So must we also be encouraged at this day least we be discouraged with the smalnesse of the number of the faithfull For although all the whole worlde do gainstand our doctrine yet are we not alone Moreouer it appeareth hereby how foolish the boasting of the Papistes is who passing ouer God doe make their boast of theyr multitude 30 As he spake these things many beleeued on him 31 Therfore Iesus said vnto the Iewes which beleeued in him If you shall abide in my worde you are my disciples indeed 32 And yee shall knowe the truth and the truth shall make you free 33 They answered him we are the seed of Abraham and we neuer serued any man how sayest thou yee shall be free 34 Iesus answered them verily verily I say vnto you that euery one that doth sinne is the seruant of sinne 35 And the seruaunt abideth not in the house euer but the sonne abydeth for euer 36 Therfore if the sonne shal set you free you shal be free indeed 37 I know that you are the seed of Abraham but you seeke to kill mee because my word dwelleth not in you 38 I speake that which I haue seene with my father and you doe that which you haue seene with your father 30 As he spake these things Although the Iewes were then almost like to drie and barren land yet God did not suffer the seed of his worde to perish wholy Therefore there ariseth some fruite amongst so many lets contrarye to hope And
the Euangelist termeth that faith vnproperly which was only a certaine preparation vnto faith For he speaketh no higher thing of them saue onely that they were bente to receiue Christe his doctrine whereunto the next admonition doth also appertaine 31 If you shall abide in my worde Christ doth in this place first of al admonish vs that it is not sufficient if a man begin well vnlesse his proceedings euen vnto the end be answerable By this meanes doth he exhorte those who haue tasted his doctrine vnto the perseuerance of faith whē as he affirmeth that they are his disciples in deede who haue taken deep and sure roote in his worde that they may abide in him He giueth vs to vnderstand that there bee many disciples by profession who notwithstanding are not Disciples indeede neyther doe they also deserue to bee so accounted And he distinguisheth his from hypocrites by this marke that they who haue falsly made their bragge of faith doe either faint so soone as they are begunne to runne or els in the middest of the race but the faithfull goe constantly forwarde vnto the mark Therfore muste wee bee constant that Christe may take vs for his Disciples 32 Yee shall know the truth Hee saith that they shall know the truth who were come vnto some knowledge therof They were as yet very rude and scarce taught in their A B C vnto whom Christ speaketh therefore it is no maruell if hee promise vnto them greater vnderstanding of his doctrine but the sentence is generall Therfore how muche soeuer euery one of vs hath profited in the gospel let him know that he hath neede of new encreasings And Christ vouchsafeth to bestow this reward vpon the constancie of his that he maketh himself more familier with them Although he doth nothing els by this meanes but augment the other gift least any man should thinke that there is any thing repaied vnto mans merit For it is he that fastneth his word in our harts by his spirite the same doth dayly wipe away the clowdes of ignorance in our mindes which do darken the brightnesse of the Gospel Therfore to the end the truth may be reuealed vnto vs to the full we must striue to attaine vnto the knowledge therof with an earnest and constant affection Furthermore it is the same no other truth which Christ teacheth his from the beginning vntill the end but whom he doth lighten a litle in the beginning as it were with small sparkles those doth he at length lighten with perfect light So that the faithfull vntill they shal be fully confirmed are after a sort ignorant of that which they know Notwithstanding there is no so obscure or small knowledg of faith whiche is not effectuall vnto saluation The truth shall make you free He commendeth the knowledge of his Gospel for the fruite which we reape therof or which is all one for the effect namely that it maketh vs free Furthermore this is an vncomparable good thing VVhereupon it followeth that there is nothing better or more to be desired then the knowledge of the Gospell All men do feele bondage and confesse that it is a most miserable thing seeynge that the Gospell deliuereth vs from it it followeth that the treasure of blessed life proceedeth from the same Now must we note what maner libertie Christe speaketh of in this place namely such as setteth vs free from the tyrannie of Satan sinne and death And if sobeit we obtaine the same by the benefit of the Gospel it appeareth hereby that we are all the seruaunts of sinne by nature Furthermore wee must also know the manner of this deliueraunce For so long as we are gouerned by our owne wit and vnderstanding we are the bondslaues of sin but when the Lorde doth regenerate vs with his spirite hee doth also make vs free that being loosed from the miserable snares of Satan we may of our owne accorde obey righteousnesse But regeneration commeth from faith whereby it appeareth that libertie commeth from the Gospel Now let the Papists be packing let them proudly extoll their free will but let vs being gilty in our own cōsciences of our own bondage let vs I say boast only of Christ who is our deliuerer For euen for this cause is the Gospel as it were the rod and signe of our manumission or freedome because it offereth vs vnto Christ and deliuereth vs to bee set free from the yooke of sinne Lastly we must also note this that freedome hath his degrees according to the manner of his faith VVherfore Paul being alreadie set free doth notwithstanding grone as yet desiring to be fully set free 33 The seed of Abraham It is vncertaine whether the Euangelist bringeth in the same men or other speaking I thinke thus that as it falleth out in a great multitude there was answere made vnto Christ and that indeed rather by the despisers then those that beleeued And this is a thing much vsed in the scripture so often as ther is any mention made of the bodie of the people generally to ascribe that vnto all whiche belongeth only vnto the one part Furthermore those that obiect that they are the seed of Abraham that they were alwayes free dyd easily gather out of Christ his wordes that libertie is promised vnto them as vnto seruants They cannot disgest this that they that were an holy elect people should be accounted bond For what did the adoption couenant whereby they were separated from the other nations profite them vnlesse they were counted the children of God Therefore they thinke that they haue iniurie offered them when as libertie is promised vnto them as an accidentall good thing Notwithstanding it may seeme an absurd thing in that they say that they did neuer serue seeing they had byn so often oppressed by other tyrants being then subiect to the Romane Empire they groned vnder the most heauie burden of bōdage Hereby it appeareth how ridiculous their boasting was yet this was some cloake and colour that the vniust gouernment of their enemies did no whit hinder them but that they continued free by right But they erred first in that they did not consider that the right of their adoption was grounded in the mediatour alone For whence came the free seede of Abraham saue only because it is exempted from the common seruitude of mankinde by the singuler grace of the Redeemer And also the other errour is not to bee borne with that whereas they were altogether growen out of kinde yet would they be reckoned amongest the children of Abraham neither did they thinke that it is only the regeneration of the spirit which maketh the lawfull children of Abraham This hath beene a fault almost in all ages too common to referre the extraordinarie giftes of God vnto the beginning of the flesh and to ascribe vnto nature those remedies which god giueth vs to correct our nature In the mean season we see how they do driue away from
and to addict himselfe wholy vnto him Although he vseth a more honorable name then they were wont to vse as then for the Messias was only accounted the sonne of Dauid at that time 36 VVho is he that I may beleeue By this answere of the blinde man it appeareth that although he knewe as yet no certaine or manifest thing concerning Christ yet was he redy easie to be taught For these words import as much as if he did say I am readie to imbrace him so soone as he shal be reuealed vnto me And we must note that the blinde man is desirous to be taught of Christ who was a Prophete for hee was alreadie perswaded that Christ was sent from god VVherfore he doth not rashly submit his faith vnto his doctrine 37 And thou hast seene him The blinde man coulde be set no farther forwarde by these woordes of Christe saue only vnto a bare colde and hungrie porcion or parcell of faith for Christe maketh no mention either of his power or why he was sent of his father or what he broughte vnto men But this is the principal thing in faith to know that by the sacrifice of his death sinnes are purged and that wee are reconciled vnto God that his resurrection is the tryumph ouer death beeing ouercome that wee are renewed by his spirite that beeing dead vnto the fleshe and sinne we may liue vnto righteousnesse that hee is the onely mediatour that his spirit is the earnest of our adoption and finally that all the parts of eternall life are in him But the Euangelist doth either not recite all the communication which he had with Christ or els he doth only giue vs to vnderstand that the blinde man gaue Christ his name that he might hereafter begin to bee his disciple I do not doubt but that Iesus his mening was to haue him to know that he was christ that he might bring him from this beginning of faith vnto a more full knowledge of him 38 And hee worshipped him The question may be whether hee gaue vnto Christ the honour that is due vnto God or no. The worde which the Euangelist vseth signifieth nothing els saue this that by bowing the knee and other signes he did testifie some worshippe and reuerence I thinke that hereby is meant some rare and vnwonted thing namely that the blind man gaue farre more honor to Christ then to a man or a prophete And yet notwithstanding I doe not thinke that he was come so farre then that he knew that Christ was God reuealed in the flesh Therfore what meaneth this worshipping Seeing that the blind man was perswaded that Iesus was the sonne of God beeing as it were in a traunce by reason of wondering hee dyd throwe downe himselfe before him 39 I am come to iudgement Iudgement cannot be simply taken in this place for the punishment which is laid vpon the wicked and the despicers of God because it is extended vnto the grace of illumination Therefore Christ calleth it iudgemēt because it restoreth things which were cōfused and scattered abroade into some lawfull order yet notwithstanding his meaning is that this is done by the wonderfull counsell of God and contrarie to the common sense of men And truly mans reason iudgeth that nothing can be more vnconuenient then that those shoulde bee made blinde by the light of the world which doe see Therefore this is one of the secrete iudgements of God whereby he casteth downe mans pride Furthermore we must note that the blindnesse which is here mentioned doth not so much come frō christ as through mans fault Neither doth any mans owne nature properly make him blind but seeing y t the reprobate desire nothing els but to quēch his light it must needs be that the eyes of their minde which are infected with wickednes frowardnesse must be blinded with the light offered vnto them To be briefe sithence Christe is of his owne nature the light of the worlde this is a thing that is accidentall that som are made blinde by his comming Yet may this question be asked againe seeing all men are generally condemned of blindnesse who are those that see I answere that that was spoken tauntingly by a concession because the vnbeleeuers althogh they be blinde doe yet notwithstanding thinke that they are very sharpe and quicke of sight and being pusted vp with this confidence they doe not vouchsafe to heare God and the wisedome of the flesh hath a fayre shew without Christ because the world doth not comprehende what true wisdome is Therefore Christ saith that those men doe see who are carried with their owne sense and fantasie deceiuing themselues and others vnder a foolish hope of wisdome accounting their vaine imaginations wisdome Such men become blinde so soone as Christe appeareth in the brightnesse of his Gospell not only because their foolishnesse whiche lay hid before in the darknesse of infidelitie is discouered but because being deeper drowned in darknesse through the iust iudgement of God they loose that little light which remained in them All men truly are born blinde yet there shine some sparkles as yet in the darknesse of corrupt and depraued nature that men may differ from bruit beastes Nowe if any man being puffed vp with a proud confidence and trust which he hath in his own reason do refuse to submit himself to God hee shall seeme wise without Christe but the brightnesse of Christe shall make him foolish Because the vanitie of mans minde beginneth then to appeare when as the heauenly wisedome commeth abroade But Christe his meaning was to expresse by these words as I haue said before some greater thing For hypocrites doe not so stubbornly resist God before such time as Christ doeth beginne to shine but so soone as the light commeth neerer them they rebell against God with open warre and as if they were his open enemies Therefore this frowardnesse vnthankfulnesse causeth their blindnes to be doubled that God doth eyther put out or altogether pluck out in his iust iudgement their eyes which were before depriued of the true light Now doe we know the summe of this place that Christ came into the worlde that hee may illuminate the blinde and bring those vnto madnesse which seeme to themselues to be wise And in the former place he maketh mention of giuing sight because this is the proper cause of his comming For hee came not to iudge the worlde but rather to saue that which was perished as Paule 2. Cor. 10. 6. when he saith that God hath vengeance in readinesse against all the rebellious he addeth also that this punishment shall take place after that the obedience of the godly shal be fulfilled Neither ought this vengeance to be restrained vnto the person of Christ as if hee did not the same dayly by the ministers of his Gospell VVerefore we must take good heede least any of vs doe pull downe vpon his own pate this horrible punishment through a fond
stedfast in Christe are carried about through many errors saue onely because they doe not so beware and take heede of suche false teachers as they ought Furthermore our vnsatiable curiositie is so delighted in newe and straunge inuentions of men that we runne wilfully like mad men vnto wolues and theeues Therefore it is not without cause that Christe doth testifie that false teachers how flatteringly soeuer they doe insinuate theÌ„selues doe alwayes offer deadly poyson to the end we may be the more bent to driue them away Like vnto this is the admonition which Paule giueth Collos. 2. 8. Take heede least any man spoyle you through philosophie c. I am come An other similitude for seeing that Christ hath hitherto called himselfe a gate and those true sheephe ardes which gather their sheep vnto this gate he doth now take vppon himselfe the person of a shepheard and doth indeed affirme that hee is the onely shephearde so that this honour and title doth properly appertaine vnto none other For howe many faithfull shepheards of the Church soeuer therebe yet because hee rayseth them vp furnisheth them with necessarie gifts gouerneth them with his spirite worketh in theÌ„ they doe no whit hynder him from being the only gouernour of his Church and being the only most excellent pastour For although he vse their ministerie yet doth hee not cease from executing the office of a pastour by his power and also they are masters and teacherâ— so that they take nothing away from his dignitie and office Furthermore this woorde sheepheard when it is applyed vnto men it is subalâ—â—rnum as they call it or placed vnder another And Christ doth so impart his honour vnto his ministers that hee doth yet notwithstanding remaine the only shepheard as well of them as of the whole flock Nowe when as he saith that he came that the sheepe may haue life his meaning is that they are only subiect to bee carryed away and deuouted by theeues and wolues which keepe not themselues vnder his sheephooke And to the end he may make them the more bold he affirmeth that life is continuallie by little and little encreased and confirmed in those which doe not depart from him And truly the more that euerye man goeth forward in faith the â—igher he commeth vnto the perfection of life because the spirite 〈…〉 in him which is life 11 I am the good 〈…〉 good sheepe hearde layeth downe his life for his sheepe 12 But an 〈…〉 that is not the sheephearde whose the sheepe are not seeâ—th the wolfe comming and forsaketh his sheepe and flyeth and the wolfe catcheth them and 〈◊〉 them 13 But the 〈…〉 and careth not for his sheepe 14 〈…〉 15 As the father knoweth mee and I knowe the father and I say downe my life for my sheepe 11 A good sheepehearde layeth downe his life He declareth by that singular affection which he beareth toward his sheepe how truly he sheweth himselfe a shepheard toward them Because he is so carefull for their safetie that he spareth not his owne life whereupon it followeth that they are more then vnthankfull and an hundreth times woorthie to perish and to bee laide open vnto all manner of harme who refuse to be kept by so bountifull louing a shepheard Furthermore that is most true which Augustine saith that in this place is set before vs what is to be desired what is to be fled and what is to bee suffered in the gouernment of the Church There is nothing more to be desired then that the Churche may be gouerned by good and carefull sheepheads Christ doth professe that he alone is a good shepheard who first by him selfe and secondly by his instruments doth make the Church sound and safe Therefore so often as thinges are set in good order and fit men are made gouernours there Christ playeth the sheepheard in deede But there bee many Theeues and VVolues who hauing on sheepeheardes visures do wickedly despearse the Church Christ affirmeth that suche are to be fled by what name or title soeuer they be called and howsoeuer they vaunt and bragge of their name If the Church could be purged of hyrelinges it should be in better case but because by this meanes the Lord doth exercise the pacience of his faithfull children and we are also vnwoorthie of that singuler benefite that Christ shoulde appeare vnto vs in sincere pastours they are to bee suffered howsoeuer they be not allowed and do mislike vs for good causes By hyrelings vnderstand those who retaine and keepe backe pure doctrine and which do rather preach the truth by occasion then of any true zeale as saith Paule Phil. 1. 15. Such men are to bee hearde although they doe not serue Christe faithfully For like as Christ wold haue the Pharisees hard because they did sit in Moses his chaire Mat. 23. 3. so must we giue this honor vnto the Gospel that we despice not the ministers thereof although they bee not very good And because euery little offence doth make the gospell vnsauery in our tast least such daintines do hinder vs let vs alwaies remeÌ„ber that which I said before that if the spirite of Christ bee not of suche power and force in the ministers that hee doe openly shew himselfe in them to be a sheepheard then are we punished for our sinnes and thaâ— in the meane season our obedience is tryed 12 But the hireling and hee that is not the shepheard Although Christ doth challendge the name of a shepheard to himselfe alone yet doth he secretly graunt that it is in some respect common to the instruments in whom he worketh For we know that many after Christ were not afraid to shed their blood for the safetie of the Church neither did the prophetes which were before Christes comming spare their liues But in his owne person he setteth before vs an absolute example that he may prescribe a rule vnto his ministers For how filthie and shamefull is our slouthfulnes if our life be more precious vnto vs then the safety of the church before which Christ did not preferre his owne life And that which is said in this place of giuing the life for the sheepe is as a sure and principall signe of fatherly affectioÌ„ Christ his mening was first to testifie vnto vs how singuler a tokeÌ„ of his loue towards vs he shewed in his death and secondly to prouoke al his ministers to folow his example Notwithstanding we must note the difference betweene them and him that he gaue his life for the price of satisfaction hee shed his blood to purge our soules he offered his body for a sacrifice whereby he might purge our sinnes and pacifie Gods wrath which was stirred vp against vs. But there caÌ„ be no such thing in y e ministers of the gospell who haue all need to be purged and whose sins are cleansed by that only sacrifice and are reconciled vnto God But Christe disputeth not in this place of the efficacie of his death or
by some externall figure to the end all men might openly acknowledge that it was spirituall 16 These thinges knew not his disciples at the first but when Iesus was glorified theÌ„ they remembred that these things were written of him and that they had done these things vnto him 17 The multitude therefore which was with him when he called Lazarus out of the graue and raysed him vp from the dead bare him witnesse 18 Therfore the multitude met him because they had hearde that hee had wrought this myracle 19 Furthermore the Pharisees said among themselues yee see that yee preuaile not beholde the world is gone after him 16 These thinges knew not his Disciples As the seede springeth not vppe so sone as it is cast into the ground so the fruit of the works of God appeareth not by and by The Apostles are the ministers of God to fulfill the prophesie but they cannot tell what they doe They heare the peoples crie and that no confused crie but that Christ was plainely saluted as a king yet they doe not as yet vnderstand to what ende this is or what it meaneth Therfore it is vnto them a vaine spectacle vntill such time as the Lorde doth open their eyes VVhen as it is said that they remembred at length that these thinges were written of him the cause of such grosse ignoraunce is noted which went before knowledge namely because they had not the scripture to be their guide and teacher then to directe their mindes vnto the pure and right consideration For we are blinde vnlesse the word of God doe goe before vs. Although euen this is not sufficient that the worde of God doth shine vnto vs vnlesse on the other side the spirite doe illuminate our eyes which should otherwise be blind euen in perfect light Christ vouchsafed to bestow this grace vppon his disciples after his resurrection because the full time was not yet come wherein he poured out abundantly the riches of his spirit vntill such time as he was receiued into the heauenly glory as wee had in the vii chapter ver 39. Let vs learne by this example to iudge of all things which appertain vnto Christ according to the scripture and not according to the propâ—er sense of our flesh Let vs secondly marke that this is a peculiar grace of the spirite that he doeth instruct vs in tract of time least wee be dull in considering vpon the workes of God I interprete this member That these things were written of him and that they had doone these thinges vnto him thus that the disciples did then first of all remember that these thinges were not done vnto Christ rashly and that these men did not rashly mocke him but that all this businesse was gouerned by the prouidence of God because it was requisite that all these thinges should be fulfilled which were written Therfore resolue it thus They did these things vnto him as they were written of him 17 The multitude bare him witnesse Hee repeateth that againe which he had said alredie that many being stirred vp with the fame of so great a myracle came to meete Christ. For they went out by troupes for this cause because the rumour of the raysing againe of Lazarus from death was euery where dispersed Therefore these men had iust matter and cause ministred vnto them to giue the honour due vnto Christe vnto the sonne of Marie seeing that such excellent power of his was made knowen vnto them 19 Yee see that ye preuaile not By these wordes they pricke forwarde themselues vnto greater madnesse For it is a certaine vpbraiding of sluggishnesse as if they shoulde say that the common people fell away vnto Christ because they themselues were too flacke and faint harted This manner of phrase is common amongest desperate fellowes when as they prepare themselues to assay euen the verye last and vttermost things But and if the enemies be so stubbornly bent to do euil we must be farre more constant in a good purpose 20 And there were certaine of those that went vppe to worship on the holye day Greekes 21 Therefore those men came vnto Phillip which was of Bethsaida of Galilee and requested him saying Syr wee will see Iesus 22 Phillip came and tolde Andrew againe Andrew and Phillip tell Iesus hymselfe 23 And Iesus answered them saying the houre commeth and now is that the sonne of man must be glorified 24 Verily verily I say vnto you vnlesse the wheat corne when it is fallen into the earth shall die it abideth alone but if it dye it bringeth forth much fruite 25 He that loueth his life shall destroy it and he that hateth his life in this world shall keepe it vnto eternall life 26 If any man will serue mee let him follow mee and where I am there shall my minister bee also and if any man shall serue mee him shall the father honour 20 And there were certaine I doe not thinke that they were Gentiles or vncircumcised because it followeth shortly after that they came to worship And this was straitly forbidden by the lawes of Rome and the procoÌ„sules and other Magistrates did sharpely punish it if any man were founde which fell vnto Iudaisme hauing left the worship of his Countrie It was lawfull for the Iewes which were dispersed through Asia and Grecia to come ouer the Sea to offer sacrifice in the Temple Secondly the Iewes woulde neuer haue suffered the Gentiles to be mingled amongest them in that solemne worship of God because they would haue thought that both the Temple and themselues and the sacrifices were polluted by this meanes And although they came of the Iewes yet because they dwelt farre beyonde the Sea it is no maruell if the Euangelist bring them in as strangers and men whiche knewe not al those things which were then done at Ierusalem or at the places nigh thervnto Therfore his meaning is that not only the inhabitants of Iurie which came out of the villages and cities vnto the feast did intertaine Christe as a king but that his fame was spread abroade also vnto those that dwelte beyonde the Sea whiche came from farre Countrie To worship They might doe this also in their countrie but Iohn speaketh of a solemne kinde of worship which was ioyned with the sacrifices For although religion and godlinesse were not tyed vnto the Temple yet was it not lawfull to offer sacrifices vnto God any where els Neyther had they the ark of the testimonie which was a tokeÌ„ of Gods presence any where els Euery man did worship God dayly spiritually at his owne house yet was it requisite that the holy men whiche were vnder the lawe shoulde outwardly professe religion and that they shoulde make suche profession as was commaunded by Moses that they shoulde present them selues in the Temple before the face of the Lorde and vnto this end were the festiuall dayes appoynted If so bee it these menne dyd take suche a longe iourney not without greate charges
out of the hand of God For howsoeuer I hold my peace that word which you haue despised is a fitte iudge And doth not receiue my wordes The latter member expoundeth the former for because hypocrisie is naturally engrafted in men they canne do nothing more readily then onely in word boaste that they are ready to receiue Christ. And we know how cōmon this boasting is euen amōgst the worst men VVherefore we must marke this definition that Christ is reiected when as we doe not imbrace the pure doctrine of the Gospell The Papistes doe with full and open mouth blunder out the name of Christ but so soone as his sincere trueth is brought abroad there is nothing which is more detested amongst them such men kysse Christe as did Iudas Therfore let vs learne to include him in his word and to giue him the worship of obedience which he requireth only The word which I speake The authority of the Gospell coulde not haue had greater commendation giuen it then when as the power of iudgement is attributed vnto it For according to these words the last iudgment shal be nothing else but an approbation of the doctrine of the Gospell Christe him selfe shal goe vppe into his iudgement seate but hee affirmeth that hee wil giue sentence according to the word whiche is now preached This denuntiation ought to make the wicked sore afrayd when as they shall not be able to escape the iudgment of that doctrine which they do now so proudly floute Notwithstanding Christ his meaning is that they are now depriued of feeling when as he maketh mention of the last iudgement For he telleth them that that punishment shal then manifestly appeare which they doe now mocke Againe the godly may gather hence an inestimable comforte that howsoeuer they are condemned of the world yet do they not doubt but that they are acquited in heauen beecause wheresoeuer the faith of the Gospell hath a place the iudgemente seate of God is erected there to saue There is no cause why wee should passe for the Papists with their peruerse iudgements so long as we trust to this right because our faith doth surpasse the Angels 49. Because I speake not of myselfe Least the outwarde shape of manne should any whitte impaire the maiesty of God Christ dooth euer nowe and then call vs vnto the Father For this cause dooth hee so often make mention of the Father And truely seeing that it is wickednes to translate any iot of Gods glory vnto any other it must needes be that that word came from GOD whereunto the iudgement is ascribed In this place Christ distinguisheth himselfe from the Father not simplye according to his diuine persō but rather according to the flesh least his doctrin being esteemed after the maner of men shuld be of lesse weight importāce But and if the consciences were subiect to the doctrine and lawes of mē this reason shuld not agree which Christ bringeth My word saith he shal iudge because it came not frō mā according to that saying of Ia. 4. 11. There is one lawgiuer c. Moreouer we gather hence what monstrous sacriledge this is that the Pope durste tye mennes soules vnto his inuentions for by thys meanes hee taketh more to hymselfe then the Sonne of God whoe sayeth that he speaketh onelye according to his Fathers appointmente 50. His commaundement is eternal lyfe Hee commendeth againe the fruite of his doctrine to the ende al menne may the more willingly submitte themselues thereunto And nowe it is meete that the wicked doe feele Gods vengeaunce whom they now refuse and wil not haue to be vnto them the authour of life Chap. 13. 1. BEfore the holye daye of Easter when Iesus knewe that his houre was come that he should go out of this worlde vnto the father seeing that he loued his which were in the world vntil the end loued he them 2. VVhen supper was ended when as the deuil had now put into the hart of Iudas the son of Simon Iscariot to betray him 3. VVhen Iesus knew that the father had giuen al things into his hands and that he came out from God and should go vnto God 4. He rose from supper and layd down his cloathes and hauing taken a linnen towell he girded himself 5. Then put he water into a bason and began to wash the disciples feete and to wype them with the towel wherwith he was girded 6. Therefore he came to Simon Peter who saith vnto him Lord doest thou wash my feete 7. Iesus answered and said vnto him what I doe thou knowest not yet but thou shalte know hereafter 1. Before the holy day Iohn passeth ouer many thinges of sette purpose which he knew Matthew and Luke had recited and hee himselfe taketh in hande to handle that whiche hee knew they had omitted of which number the hystory of the washing of the feete is And although he will more plainely declare afterward to what end Christ washed his disciples feete yet doth he in one word in this place sette down that the constant and perpetuall loue wherewith hee once loued them was declared by that token so that although hee were taken out of their sight yet might they certeinelye perswade themselues that this loue was not quenched by death VVhich perswasion muste sticke faste euen in our heartes at this daye The woordes are that Christ loued those euen vntil the end which were in the world VVhy doth he describe the Apostls by this Periphrasis saue onely that we may know that Christe cared so muche the more for them because they were in a daungerous and harde warfare as wee are VVherefore although we seeme to be farre off from Christ yet we must knowe that he hath respect vnto vs because he loueth his who are conuersant in the world Neither nede we to doubt but that he beareth the lyke affection euen now which he had at that instant when he loued them That hee might goe out of this worlde vnto the father This phrase is woorthy the nothing for it is referred vnto Christ his knowledge in that he knew that his death was a passage vnto the heauenly kingdome of God And if so bee it when as he made haste thither he ceased not to loue hys as he was woont there is no cause why we shoulde thinke that his affection is now altered Now for asmuch as he is the first begotten of the dead this definition of death doth appertaine vnto the whole body of the church that it is a passage vnto God from whome the faithfull are now estranged 2. VVhen supper was done VVee shall anon handle more at large in hys place the whole purpose of Christ in washing his disciples feete and also the fruite of this hystory let vs now follow the text He saieth that this was done at such time as Iudas was determined to betraye Christe not onely that he might shew forth the wonderfull patience of Christ who could abide to wash such a
altogether vncurable they sinke deeper into destruction Neither ought our well doing to bee blamed for this seeing that their heartes ought to haue been enflamed thereby to loue vs. Augustine thought but vntruly that that soppe was the sacrament of the bodye of Christe forasmuch as it was reached without the action of the supper And those men dote too foolishly who thinke that the Diuell entred into Iudas essentially as they say For the Euangelist speaketh only of his force and efficacie By this example are we taught how fearefull a punishment is prepared for al those who profane Gods benefits with their abuse That which thou doest doe quickly Christ doth not so exhort Iudas that he may be thought to enforce him it is rather a voyce of one that detesteth a thing He had endeuoured hytherto to call him backe diuers wayes but all in vaine he speaketh now as vnto a man past al hope perish seeing that thou art determined to perish And therein doth hee play the part of a iudge who adiudgeth those vnto death not whom he desireth to haue cast away but who haue cast away themselues through their owne fault To be briefe Christ causeth not Iudas to perishe whether he will or no but hee affirmeth that he is such a one as he was before 28 None of those that sate at meate Either Iohn had tolde none as yet what he had heard of Christ or els they were so striken y t they were not wel in their wits yea it is to be thought that Iohn himself was in a great quandary And that which happened then doth oftentimes happen in the Church that fewe of the faithfull can descerne hypocrites whom the Lord doth manifestly condemne 29 That hee should giue somewhat to the poore It appeareth sufficiently by other places how poore Christe was yet hee gaue somewhat of that little which he had vnto the poore to the end he might prescribe vnto vs a rule For the Apostles woulde not otherwise haue gessed that he spake of the poore vnlesse hee had beene accustomed to helpe the poore 30 Therefore when hee hadde taken the soppe hee went out by and by and it was night 31 VVhen he was gone out Iesus saith now is the sonne of man glorified and God is glorified in him 32 If God be glorified in him God shall also glorifie him in himself shal straightway glorifie him 33 Little children I am with you yet a little while yee shall seeke me and as I haue said vnto the Iewes that whither I goe you cannot come I doe also say vnto you now 34 A new commandement giue I vnto you that yee loue one another as I haue loued you that you doe also loue one another 35 By this shall all men knowe that you are my Disciples if you shall loue one another 31 Now is the sonne of man glorified The last houre was at hand Christ knewe well how weake the courages of his disciples were hee meant therefore to vnderproppe them least they shoulde altogeather be discouraged The onely remembraunce of the crosse of Christ causeth vs to tremble at this day vnlesse this comfort doth by and by meete vs that the very conquerour of Satan sinne and death did triumph vpon the crosse Therefore what might haue befallen the Disciples when as they should immediately see their Lord carryed to the crosse loaden with all manner of reproches might not so sorrowfull vncomely a spectacle haue ouerwhelmed them an hundred times VVherefore Christ preuenteth this danger and calleth them backe from beholding his death outwardly vnto the spirituall fruit Therefore howsoeuer ignominie do appeare in the crosse which might of it selfe confounde the faithfull yet Christ doth testifie that the same crosse is vnto him glorious The member which ensueth next And God is glorified in him is added in steede of a confirmation For that was a strange thing amongest the common sorte that the sonne of man should be glorified by a death amongest men reprochfull before God accursed Therefore he sheweth how he wil purchase to himselfe glory by such a death namely because hee gloryfieth God the father For the vncomparable goodnesse of God appeared vnto all the whole worlde vpon the crosse of Christe as vppon a most gorgeous Theatre The glory of God shineth euery where in all his creatures but it was neuer more excellent and euident any where then vpon the crosse whereupon was made a wonderfull chaunge of things the damnation of all men was shewed sinne was abolished saluation was giuen vnto men and finally all the whole worlde being repayred all thinges were brought into order Although this worde in is oftentimes taken for the Hebrewe beth and then it signifieth as muche as by yet had I rather translate it simplie that God was glorified in the sonne of man because the speech seemed to be more Emphaticall fuller of force VVhen he saith And God is glorified this coniunction copulatiue and muste bee resolued into the causall in my iudgement 32 If God bee glorified Christ gathereth that he shal triumph gloriously because of his death wherin this is his only purpose to glorifie his father For the father did not so seeke his owne glory by the death of his sonne but that he made him partaker of the same glory Therefore he promiseth that it shall shortly come to passe that when as that ignominy shall bee done away which he should suffer for a short time there shall great honour appeare in his death which thing was also fulfilled For the death vppon the crosse is so farre from darkening the dignitie of Christ that it doth most of all appeare there for asmuch as his incredible loue towarde mankinde his infinite righteousnesse in making satisfaction for sinne and pacifying Gods wrath his wonderfull power in ouercomming death subduing Satan and finally in setting open the heauens did there shewe foorth their perfect brightnesse Nowe this doctrine is also extended vnto vs all because although all the whole world do conspire together to defame vs yet if wee shall endeuour to seek Gods glory sincerely from our hart we need not doubt but that he will glorifie vs againe Christe augmenteth their comfort by the shortnesse of the time when as he promiseth that it shall bee straightway Furthermore although this glory began at the day of his resurrection yet he toucheth heere chiefly the spreading abroade thereof which followed immediately after when as raising vp the dead by the power of the Gospell and of his spirit he created vnto himselfe a new people For the proper renowne of Christe his death is the fruite whiche flowed thence to the saluation of men 33 Little children yet a little Because it could not be but that the departure of their master should make the Disciples sorrowfull therefore he telleth them in time that he will not bee long with them and doth also exhort them vnto pacience lastly to the ende hee may take from them the vnseasonable feruentnesse of
shal afterward declare in his place That the father may be glorified This place agreeth with the sayinge of Paule that euery tongue may confesse that Iesus is Christe to the glory of God the father Philip. 2. 11. The end of all thinges is the sanctification of the name of God But the lawfull meanes to sanctifie it is expressed in this place to witte in the sonne and through the sonne For seeing that the maiestie of God is hidden from vs of it selfe it shineth in Christ seeing that his hand is hidden we may see the same in Christ. Therefore it is not lawfull for vs to separate the sonne from the father in those benefites which the father giueth vs according to that He that honoureth not the sonne he honoureth not the father 14. If you shall aske any thing This repetition is not in vaine All men see perceiue that they are vnworthy to come vnto God yet the greater part breaketh our as being madde and speaketh vnto God rashly proudly Afterward when as that vnworthines whereof I haue spoken commeth into their mindes euery manne forgeth vnto himselfe diuerse meanes But when God willeth vs to come vnto him hee setteth beefore vs one Mediatour by whom he will be intreated and be mercifull And here the frowardnes of mans nature breaketh out againe beecause the greater part ceaseth not hauing left the way to go about through crooked boughtes This commeth to passe therefore because the power and goodnes of God is laid hold vpon in Christ onely slenderly and malitiously There is also a second errour that we doe not consider that we are all excluded from comming to God worthily vntill we be called by him and that we are called onely by the sonne But and if one testimony be not sufficient for vs yet let vs know that seeing that Christ repeateth this againe that we must pray the father in his name he dooth as it were lay hand vppon vs least we spend our labour in vaine in seeking other patrons 15. If yee loue me keepe my commaundements 16. And I wil pray my father and he shal giue you another comforter that hee may continue with you for euer 17. The spirit of trueth whom the world cannot receiue because it seeth him not neither knoweth him But yee know him beecause hee abideth with you and shall bee in you 18. I wil not leaue you as orphanes I come vnto you 15 If you loue me That was true and sincere loue wherewith the disciples loued Christ yet had it some superstitiō mixed with it as it befalleth vs oftentimes in like sort For that was preposterous in that they desired to keepe him stil in the world To the end he may reform this fault he willeth them to bend their loue vnto some thing else to wit that they bend their whole studye to keepe the preceptes which he had giuen A most profitable doctrine because there be but a few of those that seeme to themselues to loue Christ that worship him as they ought yea rather when they haue done some foolishe toy they thinke all is well But on the contrary the true loue of Christ is reduced in this place vnto the keeping of his doctrine as vnto the only rule wherby it must be tried Moreouer we are taught how corrupt our other affections are seeing that euē our loue toward Christ is not without fault vnlesse it bee framed vnto pure obedience 16. And I will pray my father This remedy was prepared to pacifie the sorrow which they might conceiue by reason of Christ his absence notwithstanding Christe promiseth therewithall that hee will giue them strength to keepe his commaundementes otherwise the exhortatiō had had but small strength Therefore hee preuenteth it in time and telleth them that howsoeuer he be absent from them in bodye yet will hee not suffer them to be destitute of helpe because hee will be present with thē by his spirit He calleth the spirite in this place the gifte of the father suche a gifte as he will obtaine by his praiers he will promise else where that hee giueth it Both these thinges are saide truelye and fitly for inasmuche as Christ is our mediatour and patrone he obtaineth the grace of the spirit of the father inasmuch as he is God he giueth it of himselfe The meaning of this place is I was giuen vnto you of the father as a conforter yet onely for a season now seeing that I haue fulfilled my course I wyll desire that there may another be giuen you which may not be temporal but that he may continue with you for euer This name comforter is giuen in this place both to Christ and also to the spirite that by good right for this office is common to them both to comfort and exhorte vs and to defend vs with their ayde and patronage Christe was vnto his a patrone so long as he liued in the world afterward hee committed them to the tuition and ayde of the spirite If anye manne aske this question whether we be not vnder the tuition of Christe at this daye or no wee may readily aunswere that Christe is our patrone for euer but not after a visible sorte So long as hee was conuersant in the worlde hee shewed himselfe openly to bee their patrone but hee defendeth vs nowe by his spirite Hee calleth him another comforter beecause of the difference of good thinges whiche wee receiue from them both It was proper to Christ to pacifie the wrath of God to redeeme men from death to purchase righteousnes and life by purging the sinnes of the world it is proper to the spirite to make vs partakers aswel of Christe himselfe as of all his good things Although we may well gather the distinction of persons out of this place for the spirit must needes differ from the sonne in some propertie that he may be another 17. The spirit of trueth Christ adorneth the spirit with an other title to witte that hee is a teacher of trueth VVhereuppon it followeth that vntill such time as we be inwardly taught by him all our mindes are taken with vanitie and lying VVhome the world cannot receiue This opposition dooth amplifie the excellencie of the grace which God dooth vouchsafe to bestowe vppon those alone that be his For his meaning is that it is no small gyft whereof the world is depriued In which sense Isaias saieth also 60. 1. Behold darkenes shall couer the earth and a myste the people but the Lorde shall arise vppon thee For Gods mercy towarde the Church deserueth so much the greater praise whilest that hee lifteth vppe the same aboue the whole world Notwithstanding Christe dooth therewithall exhort the disciples that they doe not driue away frō them the grace of the spirite beeing pufte vppe with the sense and vnderstanding of the fleshe Earthly menne count all that but a dreame whatsoeuer the Scripture saieth concerninge the holye Ghoste beecause why lest they trust to their owne reason
of GOD Christe came downe vnto vs to the end he might lift vs vp thither You were saith hee to reioyce that I returne vnto my father because this is the last mark whereat you must ayme Hee dooth not declare in these woordes what hee differeth from the father in himself but to what end he came down vnto vs that he might vnite vs vnto God vntill we come thither wee stande as it were in the midle of the race And wee doe also imagine onelye halfe a Christe and a rent Christ vnlesse he bring vs vnto God That place of Paule is like to this 1. Cor. 15. 24 where as he saide that Christ should delyuer vppe the kingdome to God and the father that God maye be all in all Christ reigneth not onely in his humane nature but in asmuch as hee is God reuealed in the flesh How shall he then put off the kingdome To wit because the diuinity which appeareth now only in the face of christ shal thē be reuealed in it self There is this only difference because Paul describeth in that place the chiefeste and last perfection of the diuine brightnes the beames whereof beganne to shine after Christ his ascention To the ende the matter may appeare more plainelye wee muste yet speake somewhat more grosly Christ doth not compare his fathers diuinitie with his owne in this place neither doth he compare his humane nature with the diuine essence of the father but he rather compareth his present estate with the heauenly glory whereunto he should be receiued immediately as if he shuld say you desire to kept me in the world but it were better for me to ascēd into heauē Therfore let vs learne to behold Christ abased in the flesh so that he may leade vs vnto the fountayne of blessed immortalitie For he is not made our guide that he may only lift vs vp vnto the sphere of the Sunne or the Moone but that he may make vs one with God 29. And now I haue told you beefore it come to passe that when it is come to passe you may beleeue 30. I do not any more speak many things vnto you for the prince of this world commeth and he hath nothing in me 31. But that the world may know that I loue the father and as the father hath commanded me so I do arise let vs go hence 29. And now I haue told you It was requisite that the Disciples should be oftentimes admonished of this matter beecause it was an hydden mystery farre exceeding all humane capacitie Hee saieth that he foretelleth that which should come to passe that they may beleeue when it is come to passe For this was a profitable confirmation of their faith when as they did call to minde Christe his prophesies and saw that fulfilled which hee spake beefore Yet this seemeth to be a kynd of grauntinge as if Christe should say because you are not as yet able to receiue such an hidden mysterie I pardon you vntil the thing be come to passe which shal be vnto you in stede of an interpreter to expoūd this doctrin Therefore although he seemed for a season to singe vnto deaffe menne yet it appeared afterward that his words were not as it were spread abroade in the aire but that the seede was sown vppon the ground And as Christ speaketh in this place of his word and the euent of thinges so his death and resurrection and ascention grow togeather into one with his doctrine so that they ingender faith in vs. 30. I do not any more speake many thinges with you His meaning was to make the Disciples giue care vnto him by this woorde and more deeplye to imprinte in their mindes his doctrine For ynough of a thing causeth for the moste parte loathsomnesse and that is more feruentlye desired which we haue not at hande and that is more willingly receiued which shall be by and by taken away Therefore hee denounceth that hee wyll shortly departe to the ende they may be the more desirous to heare his doctrine And although Christ doth not cease to teach vs during the whole course of our life yet this sentence may be also applyed vnto our vse because for asmuch as our lyfe is but short we must vse the opportunitie For the prince of this world commeth and hath nothing in mee Hee might haue sayde simply and slattly that hee should dye shortly and that the houre of his death is nowe at hande but hee vseth some circumlocution to the ende hee may fortifie theyr mindes least being terrified with suche as vnseemely and horryble kinde of death they fainte For to beleeue in Christe crucified is nothing else but to seeke lyfe in hell He saieth firste that this power is graunted vnto Sathan then afterwarde hee addeth that hee will yeelde for this cause not beecause hee is enforced with necessitie but that hee may obey the Father The deuill is called the prince of this worlde not beecause hee hath any kingdome separated frō God as the Manichees did feigne but because hee exerciseth his tyrannye in the worlde through Gods permission Therefore so often as we heare this Epithite giuen vnto Satan let vs be ashamed of our miserable estate For howe proude soeuer menne bee they are the bondslaues of Sathan vntyll they be regenerate by the spirite of Christe For all mannekinde is comprehended in this place vnder this worde worlde For there is one delyuerer which delyuereth vs from this horrible slauery And seeings that this punishment was layde vppon the sinne of the first manne likeas it encreaseth dayly and is worse and worse because of new sinnes let vs learne to hate both our selues and our sinnes VVe are so holden captiue vnder Sathan his gouernment that yet notwithstang this seruitude dooth not make vs blamelesse seeing that it is voluntary Furthermore wee must note that that is attributed vnto the deuill in this place whiche is done by wicked men for seeing that they are carryed by the violente motion of Sathan that is worthily accounted his worke whatsoeuer they doe Hath nothing in me Because it came to passe through the sinne of Adam that Sathan hath the rule of death hee could not haue touched Christ who was free from al sinne vnlesse he had willingly submitted himself Although I suppose that these words reach farther then they are wonte to be expounded for the interpreters say thus Sathan findeth nothing in Christ because there is no matter of death in him forasmuch as hee is cleane from al spots of sinne But in my iudgement Christ doth not onlye speake of his cleannesse in this place but also of his diuine power which was not subiect to death For it was requisite that the Disciples shoulde knowe that he yeelded not through infirmitie leaste they shuld not thinke so honourably of his power as they ought But that former sentence is also included in this general sentence that he is not bound to Sathan in dying the death VVhence we
gather that he tooke our turne when as he submitted himselfe vnto death 31. That the world may know Some doe read it al in one text that the world arise let vs goe hence that the sentence may bee perfect Othersome read these woordes aparte and they thinke that there is some thing lacking heere Because it skilleth not much as concerning the sense whether you chuse I leaue it in the middest VVee must chiefly note this that the decree of God is placed here in the chiefest place least we shoulde thinke that Christ was so carryed away vnto death by the violence of Sathan that there did any thing befall him besides the counsell and purpose of God For it is God that hath ordayned his sonne to be a Mediatour and who would haue the sinnes of the world to be purged by his death To the ende this might come to passe hee suffered Sathan to triumph ouer him for a season as a conquerour Therefore Christ resisteth not Satan that he may obey his fathers decree and so consequently that hee maye offer his obedience for the price of our righteousness Arise let vs goe hence Some doe thinke that Christ went into some other place when hee had saide thus and that he spake those thinges which follow whilest he walked but forasmuch as Iohn addeth afterwarde that Christe went out it seemeth to be more likely that Christ meant to exhort the disciples to shewe the lyke obedience vnto GOD whereof they sawe such an excellent patterne in him and not that he brought them forth in the same moment Chap. 15. 1. I am the true vine and my father is an husband man 2. Hee wil take away euery braunch which beareth not fruit in mee and whatsoeuer braunch bringeth fruite hee will purge it that it maye bringe foorth more fruite 3. Now you are cleane because of my word which I haue spoken vnto you 4. Abyde in mee and I in you as the braunch cannot beare fruite of it selfe vnlesse is abide in the vine so neither you vnlesse ye shal abide in me 5. I am the vine you are the braunches he that abideth in me and I in him this mâ—n beareth much fruit because without me yee can do nothing 6. If any manne shal not abide in mee when as he shal be cast out a dores as a branch and shall bee withered they shall gather him and shall cast him into the fire and he shall burne 1. I am the vine This summe of this similitude is that wee are barren and dry by nature saue only in asmuch as being engrafted into christ we draw new force from him Following others I haue translated ampâ—los a Vine and clemata braunches Vitâ— is properlye the plante it selfe and not the fielde which is sette with vines which they call a vineyarde Although it be taken sometimes for the Vineyard it self as when Cicero ioyneth the litle fieldes and the litle vineyardes of poore men togeather But the branches are the armes which the vine spreadeth vpon the earth And forasmuch as clema dooth also signifie amongst the Gretians a Vine and ampelâ—s a Vineyard I do rather incline vnto that opinion that Christ compareth himselfe vnto lande sette with Vines and vs vnto the plantes themselues Although I wil contend with no manne about that matter I do only meane to admonishe the readers that they followe that which shall seeme to bee more probable out of the text Lette vs first of all remember that rule which we must obserue in all parables that wee must not discusse all the properties of a vine but that we must onely see summarily to what ende Christe applyeth this similitude There are three principall partes thereof that wee haue no power to doe good but from him that the father dooth trimme vs by purging vs hauing roote in him that hee taketh away the vnfruiteful branches that they may burne beeing caste into the fire All menne almoste are ashamed to denie that they haue all that goodnesse whiche they haue of GOD but they doe afterwarde feigne that there is an vniuersall grace giuen them as if it were naturallye engendred in them And Christ standeth chiefly vppon this poynte that the vitall sappe floweth from him alone whereuppon it followeth that the nature of menne is vnfruitfull and voide of al goodnesse because none tasteth of the nature of the vine vntill he be ingrafted into him But this is giuen onely to the electe by a speciall grace Therefore the Father is the first authour of all good thinges who planteth vs with his hand but the beeginninge of lyfe is in Christ after that we beeginne to be rooted in him VVhen as hee calleth himselfe the true Vine it is as muche as if hee shoulde haue said I am the vine in deede Therefore men doe wearie themselues in vaine in seeking strength els where because there shall come no profitable fruite from any other saue only from the braunches which spring from me 2 Euery braunche Because some men corrupt othersome doe maliciously suppresse othersome choake with slouthfulnesse the grace of God he stirreth them vp and maketh them carefull by these wordes when as he pronounceth that all vnfruitefull braunches shall be remoued out of the vine But heere may a question be moued whether hee can be without fruite that is ingrafted into Christ or no. I aunswere that men do thinke that many are in the vine who haue indeed no roote in the vine So the Lorde calleth his people Israel in the Prophetes his vineyarde who beare the name of the Churche in externall profession And whosoeuer bringeth fruite In these wordes hee teacheth that the faithfull haue neede continually to be trimmed least they grow out of kinde and that they can bring foorth no good thing vnlesse the Lorde doth oftentimes set to his hand to trimme them Neither shall it bee sufficient that we were once made partakers of adoption vnlesse God continue the course of his grace in vs. He maketh mention of pruning because our flesh aboundeth with superfluous and hurtfull vices and is too full of them which grow and spring vp without end vnlesse wee bee purged by the hand of God VVhen as hee saith that the vines are pruned that they may bring more plentifull fruite hee teacheth howe the godly ought to goe forwarde in the course of godlinesse 3 Now yee are cleane Hee telleth them that they had alreadie tryed that which he had said because being planted in him they were also purged He sheweth the meanes of this purging to wit doctrine Neither is it to be doubted but that hee speaketh of the externall preaching wheÌ„ as he expresseth in plaine wordes the worde which they had heard out of his mouth Not that mans voyce hath so great efficacie in it selfe when it is vttered with the mouth but in asmuch as Christe worketh in the hearte by the spirite the voice it selfe is the instrument of purging Neuerthelesse Christ doth not meane that the Apostles are free
vnderstande that it is no fraile or temporall ioy whereof he speaketh but that it neuer falleth away VVherefore let vs learne that wee must seeke the hope of saluation in Christes doctrine which may be of force aswell in life as in death Your ioy may bee fulfilled He addeth that this ioy shall be perfect full not because the faithfull are free from all sorrow but because the matter of ioy aboundeth so that no feare no care no sorrowe doth at any time swallow them vp For those that haue this grace giuen them to glory in Christ neither life nor death nor any miseries can hinder them from triumphing ouer heauinesse 12 This is my commaundement that yee loue one another as I haue loued you 13 No man hath greater loue then this that a man should put away his life for his friendes 14 You are my friendes if you doe those thinges which I commaund you 15 After this I wil not cal you seruants because the seruant knoweth not what his master doth but I haue called you friendes because what thinges soeuer I haue heard of my father I haue made them knowen vnto you 12 This is my commandement Seeing that it is meete that wee direct our life according to Christes commaundement we must know especially what he willeth and commaundeth Therefore he repeateth that nowe which hee had saide before that this pleaseth him aboue all other thinges that the faithful doe loue one another The loue reuereÌ„ce of God is former in order indeede but because the lawfull tryall thereof is loue toward the neighbours hee maketh mention principally of this Furthermore like as of late in the generall reuerencing of doctrine so now he setteth before vs after a sort a patterne which we must folow for he loued all his to the end they may loue one another VVe haue spoken in the chapter next going before why he commandeth nothing in plaine wordes in this place touching the louing of the vnbeleeuers 13 Greater loue then this Christ setteth foorth sometimes the greatnesse of his loue toward vs to the end he may the better establishe the hope of our saluation and now he goeth farther that hee may enflame vs to loue our brethren by his own exaÌ„ple Yet he coupleth both things together for he will haue vs to receiue by faith the infinite sweetnesse of his goodnes and secondly he allureth vs by this meanes vnto the study of loue So Paule vnto the Ephesians Ephe. 5. 2. VValk in loue as Christ hath loued vs and hath giuen himselfe for vs an offering and a sacrifice of a sweet sauour to God God coulde haue redeemed vs otherwise by his worde or his becke vnlesse he had thought good that it should be otherwise for our sake that in not sparing his owne and onely begotten sonne he might in his person declare how carefull hee was for our saluation And now those hearts must needes bee as hard as yron stone which cannot bee softened with such incomparable sweetnes of Gods loue Yet a question may be asked in this place how Christ died for his friends seeing that we were his enemies before he reconciled vs. For hauing purged our sinnes by the sacrifice of his death hee remoued the coimitie which was betweene God and vs. Let vs set the answer to this question out of the third chapter where we haue said that in respect of our selues there is dissention betweene God and vs vntill our sinnes be abolished by the death of Christ and that euerlasting loue of God wherewith he loued euen his enemies was the cause of this grace whiche was giueÌ„ in Christ. After this sort Christ gaue his life for strangers yet such as he loued euen theÌ„ otherwise he wold not haue died for theÌ„ 14 Yee are my friends He meaneth not that we do attaine vnto such honour by any merit of our owne but hee doth only tell vs vpon what condition he receiueth vs into fauour and vouchsafeth to reckon vs amongst his friends As he said of late If yee shall keepe my commandements yee shall abide in my loue â—or the grace of our sauiour God hath appeared teaching vs that denying vngodlines worldly lustes we should liue chastly righteously godlily in this world Tit. 2. 11. 12. But prophane men who wax wanton against Christe through the wicked contempt of the gospel doe tenounce his friendship 15 After this I will not call you seruants He declareth proueth his loue toward his disciples by another argument to wit that he did altogether reueale himself vnto them like as familiar communication taketh place amongst friends I saith he haue giuen you farre more then mortal man is wont to giue to his seruants therfore let this be vnto you a pledge of my loue towarde you in that I haue laide open vnto you the hidden mysteries of the heauenly wisdom mildlie frindly which I had heard of the father This is an excellent coÌ„mendation of the gospel that wee haue Christs heart as it were opened there so that we need not doubt of his loue There is no cause why we should desire to goe vp into heauen or downe into the deepe to set the certaintie of our saluation let this testimonie of loue which is contained in the gospel suffice vs because it shall neuer deceiue vs. Moses said Deut. 4. 7. vnto the old people what nation vnder heauen is so noble which hath God comming nigh vnto it as God doth common with thee this day But our noblenesse doth farre excell that since that GOD powred out himselfe wholy in his sonne VVherefore their vnthankfulnes is so much the greater and their frowardnesse so much the more vntollerable who beeing not content with the wonderfull wisdome of the Gospel do flie ouer vnto new speculations through proud lust VVhatsoeuer I haue heard It is certain that the Disciples knew not all things which Christ knew neither could it bee that they should attaine vnto so great highnes and seeing that he is the vncomprehensible wisdom of God he gaue euery man a certain portion of knowledge which was sufficient Therfore why saith he that hee reuealed all things I answere that this is restrained vnto the person office of the Mediatour He made himself the meane betweene God vs who receiued that from the secrete sanctuary of God which he did giue vnto vs as they say from hand to hand Therfore Christ omitted none of those things but told them vnto his disciples which were appertinent to our saluation which were profitable for vs. So that in as much as he is ordained the master only teacher of the church he heard nothing of the father which he taught not his faithfully only let vs haue an huÌ„ble desire to learn he readie apt to bee taught we shall perceiue that Paul doth not in vain call the gospel wisdome which maketh men perfect Col. 1. 28. 16 Yeâ— haue not chosen meâ— but I haue chosen you and
displease the more part of meÌ„ For we may redily obiect that many whiche are of the world namely whoÌ„ the filthy coÌ„fusioÌ„ 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 Remâ—mber the word It may also be read in the Indicatiue mode You remeÌ„ber but without any great alteratioÌ„ of the sense yet in my iudgement the Imparatiue mode doth the better agree And it is a coÌ„firmatioÌ„ 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 meÌ„tioÌ„ also of the doctrine for there is nothing that troubeth the godly more then wheÌ„ they see the doctrine whiche is gods proudly coÌ„teÌ„ned 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 reuereÌ„ced amoÌ„gst 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 hatâ—ed of the Gospell Yet heere ariseth a newe question as yet whether vnbeliefe were not sufficient to condemne men before the comming of Christ or noe And there be frantike fellowes who gather falsly out of this place that whosoeuer died before Christs comming without faith they were in a doubtfull and suspensed state vntill Christ did shew himselfe vnto them As if there were not many places of scripture extant whiche testifie that the onely conscience was sufficient to make them guiltie Death saith Paule Rom. 5. 14. reigned vntill Moses in the worlde And in another place in the same Epistle 2. 12. he teacheth that they shall perish without lawe which haue sinned without lawe Then what is Christ his meaning Truly there is a graunting in these wordes whereby hee giueth vs to vnderstande that there remaineth nothing for the Iewes which they can pretend to mittigate their fault after that they haue reiected life willingly and wittingly when it was offered vnto them So that the excuse whiche hee graunteth them doth not quite acquit them but doeth only extenuate the greeuousnesse of the wickednesse according to that the seruaunt which knoweth the will of his master and despiceth it shal be sorer beat Luke 12. 47. For Christ meant not to promise pardon vnto others but to holde his enemies conuicted who had reiected the grace of God stubbornly to the
glorifie thou mee father with thy selfe with the glory which I had with thee before the worlde was 1 These thinges spake Iesus After that the Lorde had made an ende of preaching vnto his Disciples concerning the bearing of the crosse he set before them comfortes whereunto they might leane and so persist VVhen hee promised them the comming of the spirite hee put them in better hope and hee intreated of the glory excellencie of his kingdome Nowe he turneth himselfe vnto prayer and that for good causes for doctrine waxeth colde vnlesse it be made effectuall by God Therefore he giueth an example to all teachers that they doe not onely take paine in lowing the seed of the woorde but that they intermingle prayers that they craue Gods helpe that his blessing may make their labour fruitefull In summe this prayer of Christe was as it were a sealing vp of the former doctrine both that it might bee sure in it selfe and also that the Disciples might the more stedfastly beleeue it In that Iohn saith that Christ prayed lifting vp his eyes toward heauen that was no small signe of zeale and feruentnesse For Christe testified in deede by this gesture that he was rather in heauen by the affection of his minde then in earth that he might talke familiarly with God He looked vp toward heauen not because God is shut vp there who doeth also fill the earth but because his maiestie appeareth there chiefly and secondly because the beholding of heauen doth admonish vs that the power of God doth farre surpasse all creatures To the same purpose serueth the lifting vp of his handes when as he prayed for seeing that men are slacke and slowe by nature and their earthly nature doth bend them downewarde they haue neede to be stirred vp thus yea they haue neede of chariots to carry them vp vnto God But and if we couer to imitate Christ truly we must take heâ—d that our ceremonies expresse no more then is in the minde but let the inward affection mooue both handes feete tongue and whatsoeuer we haue VVheras the Publicane Luke 18. 13. did rightly pray vnto God casting down his eyes it is not contrary to this sentence For although beeing confounded with his sinnes he did cast downe himselfe yet did not that humilitie hinder him but that he craued pardon with boldnesse It was meete for Christe to pray after another sort who had nothing whereof he needed to bee ashamed Againe it is certaine that Dauid himselfe prayed sometimes after one sort sometimes after another as the matter required Father the houre is come Christ desireth to haue his kindome made famous that he may on the otherside set foorth the glorye of his father Hee saith that the houre is come because although hee was declared by myracles and all kinde of power to be the sonne of God yet his spiritual kingdome was yet obscure which shined out shortly after If any man obiect that there was nothing lesse glorious then Christ his death which wat then at hand I answere that there appeareth vnto vs great renowne in that death which is hid from the wicked because we know that the world was reconciled vnto God there when our sinnes were purged that the curse was taken away that Satan was ouercome And to this end tendeth Christ his petition that his death may bring foorth fruite by the power of the heauenly spirite such as was decreed by the eternall counsell of God For he saith that the houre is come not that which is appointed by mans will but which God had ordeined And yet this prayer is not superfluous because Christ doth so depende vpon the will of God that yet notwithstanding he knew that hee ought to desire that which he promised should surely come to passe God will do whatsoeuer he hath determined not only when the whole world sleepeth but also when it gainstandeth him yet neuerthelesse it is our dutie to ask of him whatsoeuer he hath promised because this is the vse of promises that they stirre vs vp to pray That thy sonne may be glorified He giueth vs to vnderstand that there is a mutuall illustration of his glory and his fathers for to what end doth Christ appeare saue only that he may leade vs vnto the father VVherupon it followeth that what honour soeuer is giuen vnto Christe it is so farre from diminishing the fathers honour that it doth more establish it VVe must alwayes remember what person Christe beareth in this place for we must consider his diuinitie alone because he speaketh in as much as he was God reuealed in the flesh and according to the office of a mediatour 2 As thou hast giuen him Hee proueth againe that he asked nothing saue that which was agreeable to the will of the father likeas this is a perpetuall rule of prayer to aske no more then that which God woulde giue of his owne accord because there is nothing more preposterous then to vtter before him whatsoeuer we list Power of all fleshe â—e meaneth the rule gouernment which was giuen Christ when the father made him king and head but we must note the ende to wit that he may giue life to all his Therefore Christe tooke vpon him the rule and gouernment not so much for his owne sake as for our saluations sake Therefore it is meete that we submit our selues vnto Christ willingly not only that wee may obey God but because there is nothing more amiable then this subiection seeing that it is vnto vs the cause of eternal life Christ saith not that he is made the gouernour of all the whole world to the end he may giue life vnto all men in generall but he restraineth this grace vnto those who are giuen him And how are they giuen him For the father hath also put the reprobates vnder him I answere that the elect only are of his peculiar flock which he hath taken to keepe as a shepheard Therefore the kingdome of Christ is extended indeed vnto all men but it is wholesome onely to the elect who with willing obedience doe followe the voyce of their Pastour For hee compelleth the other to obey him whether they wil or no vntill he doe at length breake them all to peeces with his yron scepter 3 And this is eternall life that they may knowe Now doth he define the manner of giuing life to wit when he illuminateth the elect that they may know God aright For he doth not intreate in this place of the fruition of the life which we hope for but only how men come vnto life And to the ende we may well and throughly vnderstand this sentence we must first of all knowe that we are al in death vntill God shine vnto vs who is life alone and so soone as he hath appeared vnto vs because we possesse him by faith wee doe also enter into the possession of life Hereby it commeth to passe that the knowledge of him is truly and worthily said to be
wholesome to saue vs. Furthermore almost euery word hath his weight for he meaneth not in this place all manner of knowledge of God but that which transformeth into the image of God from faith to faith yea it is all one with the faith whereby we are ingrafted into the body of Christe and are made partakers of the adoption of God and heires of the kindome of heauen And because God is knowen in the face of Christ alone who is his liuely and expresse image therefore is it said that they may knew thee and Christ whom thou hast sent For in that the father is placed first that is not referred vnto the order of faith as if our minde did afterward discend vnto Christe when we know God but the sense is that God is knowen at length when the mediatour is put betweene There are two Epithites added true and only because it is necessary first that faith doe distinguish god from al the vain inuentions of men that hauing embraced him with firme certaintie it be bended no whither ne yet faint and wauer and secondly that being persuaded that there is no imfect thing in God it be content with him alone whereas some doe resolue it thus that they may knowe thee who art God alone it is cold Therfore this is the sense that they may acknowledge thee to be the true God But Christ seemeth by this meanes to dispoyle himselfe of the right name of the diuinitie If any man answere that this word God is to be applyed vnto Christ as well as to the father the same question shal be moued concerning the holy Ghost For if the father only the sonne be one God the spirite is driuen from this degree which is as absurd VVe may easily answere if any man take heede vnto the manner of speech which Christ vseth euery where in the Gospell of Iohn whereof I haue so often tolde the Readers alreadie that they ought to bee acquainted therewith Christ appearing in the shape of man signifieth vnder the person of the father the might essence and maiestie of God Therefore the father of Christe is the only true God that is that God which had promised y e world a redeemer long ago is one But the vnitie and veritie of the Godhead shal be found in Christ because Christ was humbled for this cause that he myght lift vs vpon high VVhenas we are come thither then his diuine maiestie doth shewe foorth it self then he is knowen wholy in the father and the father is knowen wholy in him In summe hee that separateth Christ from the diuinitie of the father he doth not know him as yet who is the only true God but hee doth rather forge to himselfe a straunge God Therefore we are commaunded to know God and Christ whom he hath sent by whom as by his out stretched hand he inuiteth vs vnto himselfe VVhereas some doe thinke that this is an vniust thing if men doe perish for the ignoraunce of God alone it commeth to passe thereby because they do not consider that the fountaine of life is in the power of God alone and that all those which are straungers from him are depriued of life Now if we come vnto God only by faith infidelitie doth hold vs necessarily in death If any man obiect that the iust and innocent haue iniurie done them otherwise if they bee condemned wee may easily answere that there is no right or sincere thing in men so long as they continue in their owne nature And we are renued as Paule testifieth into the image of God by knowledge Now is it worthie the labour to gather three pointes togeather that the kingdome of Christe bringeth life and saluation Colloss 3. 10. Secondly that all men doe not receiue life thence and that it is not Christ his office to giue life vnto all men but only to the elect whom the father hath committed to his tuition Thirdly that this life is placed in faith and Christe bestoweth it vppon those whome hee illuminateth into the saith of the Gospell whereby we gather that the gifte of the heauenly wisedome and of illumination is not common to all men but proper to the elect It is true that the Gospell is offered vnto all men but Christe setteth foorth in this place the hidden and effectuall manner of teaching whereby the children of God alone are drawen vnto faith 4 I haue glorified thee Hee saith thus for this cause because God was made knowen vnto the worlde both in his doctrine and also in his myracles And this is the glory of God if wee knowe what he is VVhenas he addeth that hee hath finished the worke which was inioyned him hee meaneth that he hath fulfilled the whole course of his calling for that was the due and appointed time wherin he was to be receiued into the heauenly glory And hee doth not onely speake of his office of teaching but he doth also cōprehēd the other parts of his ministery For althogh the principal part remained as yet to wit the sacrifice of his death wherwith he should purge the sinnes of al men yet because the houre of his death was now present he speaketh as if he had suffered death alreadie This is therefore the summe that hee may be sent of his father into the possession of his kingdome for asmuch as hauing ended his course there remained nothing els for him to doe saue only that hee might bring foorth the fruite and effect of all thinges by the power of the spirite which he had done vpon earth according to the commaundement of his father according to that of Paule Philippians the second Chapter and seuenth verse Hee abased himselfe taking to himselfe the shape of a seruant therfore hath the father exalted him and hath giuen him a name c. 5 VVith the glory which I had with thee He desireth to be glorified with the father not that he would haue the father glorifie him inwardlye without any witnesse but tha◠beeing receiued into heauen hee may gloriously shew foorth there his greatnesse and power that euery knee may bowe vnto him c. In the same place 10. Therefore this clause with the father is set against earthly and transitorie glory in the former member like as Paule Rom. the sixth chapter and the tenth verse when as he saith that he dyed to sinne once and that he liueth now vnto God he expresseth the blessed immortalitie Afterwarde he declareth that he desireth nothing which he himselfe had not before but only that he may appeare to be such in the flesh as he was before the creation of the worlde or if you will that I speake more plainely that the diuine maiestie which he had alwayes may now shine in the person of the mediatour and in mans flesh which hee had put on An excellent place whereby wee are taught that Christe is no fleshe or temporall GOD. For if his glorye was eternall hee him selfe was also alwayes Moreouer there
VVherfore we neede not feare least we bee deceiued in beleeuing him forasmuch as it is vnpossible for him to teach any thing but that which is true who hath this office giuen him by God and this desire naturally bred in him to defend the truth VVhosoeuer is of the truth Christe addeth this not so muche for this cause that he might exhort Pilate which he knewe should be in vaine as also that hee might set his doctrine free from the vniust reproches whereunto it was subiect as if he shoulde haue said this is laid to my charge as a crime that I haue professed my selfe to be a king but this is an vndoubted truth which all those receiue reuerently and without doubting whosoeuer are endowed with right iudgement and sound vnderstanding Although he saith not that those are of the truth which see the truth naturally but only in asmuch as they are gouerned by the spirite of God 38 VVhat is truth Some doe thinke that Pilate enquireth curiously as profane men are sometimes wont greedily to desire the knowledge of an vnknowen thing not knowing in the meane season why they desire this for this is their only intent and purpose to feede their eares But I doe rather take it that he vttered in these words some lothsomnesse For Pilate thought that he had no small iniurie done him in that Christ depriueth him of all knowledge of the truth Now we see in Pilate the common disease of all men Although euery mans conscience doth beare him witnesse that he is ignorant yet there are but a few that can abide to confesse it theereby it commeth to passe that moste men doe refuse true doctrine Afterward the Lorde who is a teacher of the humble doth punish the proude as they haue deserued by striking them with blindnesse From the same pride springeth that loathsomenesse that they doe not vouchsafe to submit themselues to learne because all men doe challedge to themselues readinesse and quicknesse of wit The truth is thought to be a common thing but on the other side God doth testifie that it far exceedeth the capacitie of mans minde The same thing falleth out in other thinges likewise The principall points of diuinitie are concerning the curse of mankind corrupt nature mortification of the fleshe newnesse of life free reconciliation by that only sacrifice imputation of righteousnesse whereby a sinner is accepted before god the illumination of the spirit Because these things are Paradoxes the commō sense of men doth contemptiblie refuse them Therfore there are but a few which profit rightly in Gods schoole because there is scarce one amongst ten that taketh any heed to the first rudiments and principles And why so saue only because they measure the hidden wisedome of God according to their owne sense It appeareth hereby that Pilate spake scornefully in y t he goth out by by In summe he is angrie with Christ because hee boasteth that hee bringeth the truth to light which lay hid before Yet this his indignation declareth that the wicked doe neuer so chourlishly reiect the doctrine of the Gospell but that they are touched with some efficacie therof For although Pilate went not so farre that he yeeldeth and submitteth himselfe to bee taught yet is he enforced to feele some pricking inwardly 39 But yee haue a custome Pilate did alwayes tosse this in his minde how he might deliuer Christ from death and seeing that the furie of the people was so great he kept a meane way whereby he might pacifie their mindes which were angrie For he thought that this woulde bee sufficient if Christ being let loose as an euill doer should suffer reproch alwayes afterward And therefore he choseth Barabbas that by comparing him with Christe hee may mittigate the hatred which they had conceiued against Christ. For this Barabbas was hated of all men for the crueltie of his offences For what is more detestable then a murtherer And Luke saith that he was also guiltie of other crimes In that the Iewes preferre him before Christ it commeth to passe through the◠singuler prouidence of God For it was not meete that the sonne of God should be deliuered from death with so shamefull a price Neuerthelesse he was cast downe into extreame ignominie in his death in that he was crucified betweene two theeues when Barabbas was let loose because he had taken the sinnes and offences of all men vpon him which could not otherwise bee purged And the glory of his resurrection which folowed immediately caused the death of it selfe to be a most valiant triumph Furthermore there was a filthie and grosse vice in that custome that the president of Rome did deliuer some one wicked person at Easter This was doone to celebrate the holinesse of the day but in very deed it was nothing els but a filthie profaning of the same For the scripture doth testifie that he is a abhomination before God which acquitteth the guiltie and wicked person Therefore it is farre off that such preposterous pardon should please him Therfore let vs learne by this example that there is nothing more preposterous then to bee desirous to worship God with our own inuentions For so soone as men shall begin to followe their owne imaginations they neuer make an end vntill being fallen into the most extreame dotings they doe manifestly mocke God Therefore the lawe and rule of Gods worship must bee fet from his prescript alone Chap. 19. 1 THen Pilate tooke Iesus and scourged him 2 And the souldiers platted a crowne of thorne and put it vppon his head and they put vppon him a purple garment 3 And said haile king of the Iewes and they smote him with their fists 4. Therfore Pilat went out againe and said vnto them behold I bring him forthe vnto you that yee may know that I find no fault in him 5. Therefore Iesus went forth bearing a crown of thornes and a purple garment Then said he vnto them behold the man 6. Therefore when the chiefe Priestes and officers saw him they cried saying crucifie him crucifie him 7. Pilate saith vnto them Take yee him and crucifie him for I finde no fault in him Pilat tooke Iesus Pilate persisteth in his purpose yet he addeth another reproach to the former because he hopeth that the Iewes will bee content with this meane chastisement when Christ shall be scourged wyth whippes And in that he laboureth so earnestly and profiteth nothinge we must consider therein the heauenly decree whereby Christ was appoynted vnto death Neuerthelesse his innocencie is oftentimes defended auouched by the testimony of the Iudg to the end we may know that he which was free from all faulte himselfe is made guiltye in our steede and that he suffereth the punishment which is due to other mens sinnes In Pylate we haue a notable example of a fearefull conscience he acquiteth Christ by his own mouth and he cōfesseth that there is no fault in him yet he punisheth him as if he were
made more grieuous and lesse excusable by this circumstaunce because they enforce the gouernment ordained by God to serue for their pleasure For it is great sacriledge to abuse the holy ordinaunce of God vnto all manner of wickednes That murther is iustly to be detested who sleaeth the miserable traueller with his owne hand but he that putteth the innocent to death vnder colour of iudgement he is more wicked But he dooth not amplifie their fault that hee may mittigate Pilates neither doth he compare him with them but hee doth rather make them all guiltie of one crime because they doe al pollute the holy power There is this difference onelye that hee hitteth the Iewes directly but he toucheth Pilate by the way because he is obedient vnto their wil and pleasure 12. After that Pilate sought to loose him But the Iewes cried saying if thou let this man loose thou art not Casars friend whosoeuer maketh himself a king he speaketh against Casar 13. Therefore when Pilate heard this woorde hee brought Iesus forth and sate downe in the iudgement seate in a place which is called the pauement and in Hebrewe Gabbutha 14. And it was the preparation of the Passeouer about the sixt houre and he said vnto the Iewes behold your king 15 But they cryed awaye with him away with him crucifie him Pilate saieth vnto them shall I crucifie your kinge The Priestes aunswered wee haue no kinge but Caesar 16 Then deliuered he him vnto them that he might be crucified And they tooke Iesus and lead him away 12 Pilate demaunded of him Although Pilate dooth not behaue himselfe couragiously and is ruled rather with ambition then with desire of iustice and therefore wauereth miserably yet his modestie is to be commeÌ„ded in that being sharpely reprehended by Christe hee is not angry yea he is more enclined to deliuer him He is a iudge and yet he suffereth the partie arreigned to be his iudge There shal scarse one be found amongst an hundreth that can so paciently suffer himself to be rated and chidden by his equal Thou art not Caesars friend They wrest out of Pilate by threatninges to haue him 〈◊〉 condemne Christe for they coulde obiecte vnto hym no more odious thing neither coulde they make him more afraide by anye meanes then when they cause him to bee suspected of vnfaithfull dealing with Caesar. Thou saye they declarest that thou carest not for Caesars Empire and gouernment if thou loose him who hath endeuoured to trouble all things This wickednesse did at length discourage Pilate who was onely shaken before with violent cryings And it is not wythout good cause that the Euangelist procedeth so diligently in these circumstances because it is very conuenient for vs to know that Christ was not condemned by Pilate before he was thrise or foure times acquited by his mouth that we may thereby gather that he was not condemned for his owne cause but for our sinnes VVe may also gather thence howe willing hee was to suffer death who did not passe for vsinge that prone affection of the iudge towarde him And truely thys obedience caused his death to be a sacrifice of a sweete sauour to purge all sinnes 13. Hee sate downe in the iudgement seate Heere we see howe diuersly Pilate was drawen as if one stage player should play two partes Hee ascendeth into the iudgement seate that hee may adiudge Christe to bee punished after a solemne manner Neuerthelesse hee sheweth manifestly that hee doeth this against his will and conscience He calleth Christe a king taâ—ntingly signifying that that was but a friuolous slaunder wherwith the Iewes burdened him or to the ende he may stay their furie hee telleth them that this would tourne to the reproche of all the whole nation if this rumour shall be spred abrode that they had condemned any man for desiring the kingdome ambitiously VVhen as the Euangelist saieth that the place was called in Hebrewe Gabbatha hee meaneth the Chaldean or the Assyrian tongue which was then commonly vsed Therefore it was meete that Christ should haue beene condemned out of an high place that he himselfe being the highest iudge maye acquite vs when he commeth from heauen at the last day 14. About the sixt houre The Euangelistes seeme to be diuerse and not to agree in nothing the time The other three say that it was darke from the sixt houre when as Christ did hang vppon the Crosse. Marke dooth also plainely expresse that it was the third houre when iudgement was giuen vpon him Yet we may easily aunswere It appeareth sufficiently by other places that the day was then deuided into foure partes as the night had also foure watches Hereby it came to passe that the Euangelistes doe sometimes assigne vnto euery day onely foure houres and doe extend euery houre into three in the meane season they adioyne the space of one houre which draweth toward the ende vnto the nexte According to this account Iohn saith that Christ was condemned about the sixt houre because the time of the day drewe towarde the sixt houre or the second part of the day Hence do we gather that Christ was crucified at the sixt houre or thereabout for the place was nigh to the Citie as he wil declare shortly after Betweene the sixt houre and the ninth beganne the darkenesse which continued vntill the ninth when Christe died 15. VVe haue no king In this place horrible fury sheweth it selfe in that the Priestes who ought to haue beene exercised in the lawe doe reiecte the Messias in whome the whole saluation of the people was included vpon whom al the promises did depend in whom al religion was grouÌ„ded Certeinly they dispoile themselues of the grace of God and of all good thinges by reiecting Christ. Therefore we see with what great madnes they were taken Let vs feigne that Christ was not Christ yet haue they no excuse because they acknowledge no king saue Caesar. For first of all they fall away from the spirituall kingdome of God Secondly they preferre the tiranny of the Romaine Empire which they didde moste of all detest before a iust gouernment which God had promised So the wicked to the end they may flye from Christ doe not onelye depriue themselues of eternal life but do bring vpon themselues al manner of miseries and on the contrary it is the onely felicitie of the godlye to be vnder Christ his kingdome whether they be subiect to a iust lawfull gouerment according to the flesh or they be oppressed of tyrants 16. He deliuered him vnto them Their importunitie enforced Pilate to deliuer Christ and this was not done as in a tumult but he was solemnly condemned because there were two theeues condemned to be crucified with him when their cause was knowne But Iohn vseth this word to the end he may the better proue that Christ was giuen vnto the crueltie of the people which could not be pacified who was conuicted and found guilty of no offence 17. And bearing
his Crosse bee went out into the place whiche is called of a Skull and in Hebrue Golgotha 18. VVhere they crucified him and two other with him the one on the one side and the other on the other and Iesus in the midle 19. And Pilate wrote also a Title and putte it vpon the Crosse and the writinge was IESVS OF NAZARETH KINGE OF THE IEVVES 20. Therfore many of the Iewes reade this Title because the place was nigh to the Citie where Iesus was crucified And it was written in Hebrue Greeke and Latin 21. Therefore the Priestes of the Iewes saide vnto Pilate write not Kinge of the Iewes but that he saide I am Kinge of the Iewes 22. Pilate answered That which I haue written I haue written 17. Hee went out into a place The circumstaunces whiche are noted in this place are of great force not onely for the certaintie of the hystorie but also to edifie our faith VVee must seeke righteousnesse in the satisfaction made by Christe Therefore to the ende he might prooue that he was a satisfaction and sacrifice for our sinnes he woulde both be caried out of the citie and also hanged vppon the tree For the sacrifices whose bloude was shedde for sinnes were woonte to be caried without the tentes accordinge to the commaundement of the lawe Exodus 29. 14. Leuiticus 4. 12. and the same law pronounceth him accurssed whosoeuer hangeth vppon the tree Deuteronomie 21. 23. Both things were fulfilled in Christe so that we may be fully assured that our sinnes are purged by the sacrifice of his death that hee was subiecte to the cursse that he might redeeme vs from the cursse of the lawe Galathians 3. 13. that he was made sinne that wee maye be in him the righteousnesse of God 2. Corrinthians 5. 21. that he was brought without the Citie that he might take away our filthinesse which was laid vpon him Hebrewes 13. 12. To the same ende tendeth that whiche followeth concerninge the theeues For as if the crueltie of the punishment were not sufficient of it selfe he is hanged betwene two theeues as if he were not some one of the number of other menne but of all other the most wicked and detestable For we must alwayes remember that the wicked hangmenne which crucified Christe did nothing but that which was decreed by the hand and councell of God For God did not lay open his sonne to their will and pleasure but he would haue him offered vppe like a sacrifice to himselfe according to his owne wil and minde And if so be it the counsell of God wanted not good reason in al those things which he would haue his sonne suffer we must well ponder both the greatnes and grieuousnes of his wrath conceiued against sinne and also the infinite greatnes of his goodnes toward vs. The guiltines of vs all could by no other meanes be purged vnlesse the sonne of God shoulde be made a sacrifice for vs. VVee see how he was driuen into an execrable place being polluted as it were with an huge heape of sinnes that hee may appeare accursed there before God and menne VVee are too dull certeinely vnlesse we see clearely in this glasse how greatly GOD abhorreth sinnes and wee are more then stonie vnlesse we tremble and quake at such a iudgement of his And whilest that on the other side GOD dooth testifie that our saluation was so deare vnto himselfe that hee spared not his onely begotten sonne what aboundaunt greatnesse of his goodnesse and grace doe we see there Therefore whosoeuer shall well weigh the cause of Christes death togeather with the fruite which wee reape thereby the doctrine of the crosse shal not be vnto them either foolishnes as to the Gretians or a stone of stumbling as to the Iewes 1. Cor. 1. 23. but rather an vnestimable token and pledge both of Gods power wisdom righteousnes and goodnes VVhen Iohn saith that the place was called Golgotha he taketh it either from the Chaldean or els from the Assyrian tong The name is deriued of Galgal that is of rowling beecause the scull is round like a ball or bowle 19. And he wrote a title The Euangelist maketh mention of a facte of Pilate worthye to bee spoken of after that hee hadde giuen sentence It was peraduenture an vsuall thing to set vppe titles when euill doers were punished that the cause of their punishment might be knowen for an example vnto all men but this is an extraordinarie thinge in Christe that the title is set ouer his head without reproche For it was Pilates intent to the ende hee might bee auenged of the Iewes by the way who with their frowardnesse had caused him vniustly to punish an innocent man to condemne the whole nation in the person of Christe Hee is so farre from defaming Christ for any fault of his owne But the prouidence of God had respecte vnto a farre higher thing which directed Pilate his stile It came not into Pilates minde to praise Christ as the authour of saluation and a Nazaret of God and the king of the elect people yet God did indite this praise of the Gospell vnto him not knowing what he shoulde wryte By the same secreate motion of the spirite came it to passe that he shoulde publish the title in three languages For it is not to be thought that this was a common vse but the Lorde declared by this preparatiue that the time was now at hand when his sonnes name should be knowen euery where 21. Therefore the priestes sayde vnto Pilate They perceiue that they were spitefully touched and therefore they desired to haue the title changed that it might onely burden Christ without defaming the nation But in the meane season they doe not dissemble with how great hatred of the truthe they were infected seeing they cannot abide the least title therof Sathan doeth alwayes so pricke forwarde his ministers that they maye endeuour either to extinguish or at least with their darknesse to choake the light of God so soone as it appeareth but a little The constancie of Pilate is to be attributed to Gods prouidence For it is to be doubted but that they assayed and tempted his minde diuerse wayes Therefore wee may know that it was holden by God that it might remaine constant Pilate yeelded not vnto the praiers of the priestes neither didde he suffer himself to be corrupted by them but God did testifie by his mouth how stable his sonnes kingdome is But and if there was greater strength and firmnesse of the kingdome of Christ shewed in Pilates writing thē that it could be shaken with the endeuours of the enemies what muste wee thinke of the testimonies of the prophetes whose handes and mouthes God hath sanctified to himselfe And also Pilate his example putteth vs in minde of our duetie that we be constant in defending the trueth The prophane manne dooth not call backe that which he wrote truely concerning Christ though vnaduisedly therefore what a shame is it
women This was no small affection of loue that they followed Christe euen vnto the crosse but vnlesse they had beene furnished with faith they coulde neuer haue beene present at suche a spectacle As touching Iohn himselfe we gather that his faith was so choked for a shorte time that yet notwithstanding it was not altogither choked Now lette vs be ashamed if the horrour of the crosse doe keepe vs backe from following Christ seeing that the glory of the resurrection is beefore our eies whereas the women saw nothing but ignomony and a curse He calleth her Mary either y e wife or daughter of Cleopas I like this latter better He saieth that she was sister to the mother of Iesus according to the Hebrew phrase which conteineth all kinsfolkes vnder the worde Brethrē VVe see that Mary Magdalen was not in vaine deliuered from the seauen deuils which shewed her self such a faithful disciple of Christ euen vntil the end 26. VVoman behold thy sonne As if he should say I cannot hereafter be conuersant vppon earth that I maye doe to thee the duetie of a Sonne Therefore I put this man in my place that he may take vpon him mine office Hee meaneth the selfe same thing when he saieth vnto Iohn Beheld thy mother For hee commaundeth him to take her for his mother and that he should be as carefull for her as for his owne mother In that he saith woman and not mother some thinke that he did it for this cause leaste he should wound her minde more deepely with sorrow which I do not reiect But an other cōiecture is no lesse probable that Christ meant to shew that so soone as he had finished the course of his humane life hee put off that condition vnder which hee had liued and that hee entreth into the heauenly kingdome where hee may commaund men and Aungels For wee knowe that Christe was alwayes woont to call backe the faithfull from beholding the flesh and he ought especially to haue doone this in his death 27. The disciple tooke her It is a signe of the obedience of the disciple toward his maister in that Iohn obeieth Christes commaundement It doth also appeare heereby that the Apostles had their families because Iohn could not lodge Christes mother neither haue her in house with him vnlesse he had had an house and some trade and manner of liuing VVherefore they dote which thinke that the Apostles came naked and emptie vnto Christ hauing left their substance And they dote too too foolishly who thinke that perfection consisteth in begging 28 After this when Iesus knew that al things were fulfilled that the scripture might be fulfilled he saieth I am a thirst 29. Furthermore there stoode there a vessel full of vineger And they compassed a spong being ful of vineger with Isope and they put it to his mouth 30. Therfore when Iesus had taken th◠vineger he said it is finished And bowing his head he gaue vp the Ghost 28. VVhen Iesus knewe Iohn omitteth many thinges purposely which the other three sette down he describeth now the last acte wherin there was a great weight VVhen as hee saieth that there stoode a vessel there he speaketh as of an vsuall thing and I thinke that it was a kind of potion made to hasten death when as miserable men hadde beene tormēted longe enough Christe dooth not call for drinke vntill all thinges were fulfilled whereby he declared his infinite loue toward vs and his vnestimable desire of our saluation It cannot bee sufficiently in woordes expressed what bitter paines he suffered yet did he not desire to delyuer himselfe vntill Gods iudgement was satisfied and the purginge of our sinnes was perfect But how saith he that all thinges were fulfilled seeing that the principall poynt was as yet wanting to wit death it selfe And againe doeth not his resurrection make to the fulfilling of our saluatiō I answer that Iohn doth comprehended those thinges which should follow immediately Christ was not as yet dead he was not yet risen againe but he sawe nothing which coulde hinder him from dying and rising againe And so hee instructeth vs by his example vnto perfect obedience that it may not be greeuous or troublesome to vs to liue at his pleasure although wee muste languishe in the middest of great sorrowes and paines That the scripture might be fulfilled VVe may easily gather out of the other Euangelistes that the place is cited out of Psal. 69. 22 They gaue me gall to eate and in my thirst they gaue me vineger to drinke This speech is metaphorical wherby Dauid signifieth that they did not only deny to helpe him at his neede but also that his miseries were cruelly doubled But there is no absurditie in this if that were more plainely reuealed in Christ which was sleightly shadowed in Dauid For we do hereby plainely see what difference there is betweene the truth and the figures whenas those thinges appeare plainely and as it were perfectly in Christ which Dauid suffered only figuratiuely Therefore to the end Christ might declare that it was he whose person Dauid did represent he would drinke vineger and that for the confirmation of our faith They which forge an allegoricall sense in this word thirst desire rather to shew some subtiltie then truly to edifie And the Euangelist doth plainely refute those who saith that Christ called for vineger seeing that he made hast to die VVhen as he saith that the spounge was compassed about with Isop vnderstand that it was fastened vpon a bat that it might be put to Christes mouth 30 It is finished Hee repeateth the same woorde whiche hee vsed of late But this saying of Christ is especially to be remembred because he teacheth that the whole accomplishing of our saluation and all the partes thereof are contained in his death VVe haue alreadie saide that the resurrection is not separated from his death it is only Christe his intent to retaine our faith in himselfe alone least it wander and turne hyther and thyther Therefore this is the sense that whatsoeuer maketh vnto the saluation of men it consisteth in Christ and is no where els to be sought or that which is all one that the perfection of saluation is included in him And there is comprehended vnder this a secrete opposition because Christe setteth his death against all the olde sacrifices and figures as if he should say whatsoeuer was vsed vnder the law it was nothing worth of it selfe to pacifie Gods wrath to purchase righteousnesse to purge sinnes Now at length there is true saluation giuen to the worlde vnto this doctrine is annexed the abrogation of all the rites of the lawe For it were an vnmeete thing to follow the shadowes sithence that wee haue the body of Christe And if sobeit we stay our selues vpon this voyce of Christ we must be contented with his death alone vnto saluation neyther is it lawful for vs to set any helpes frō any other But y e whole religion of
manner gouernment of his Church he allowed So that the visor is plucked from the faces of al the horned Byshoppes who being onely contente with stagelye pomp and the vaine title doe challenge to themselues byshoplyke right and autoritie 16 Feede my sheepe Christ doth not commit al generally aswel to Peter as to others to be fed but only his lambs or sheepe And he defineth in an other place who those be which he accounteth to be of his flock My sheepe saith he heare my voce and follow mee the voice of a straunger do they not hear Good teachers must do their diligeÌ„ce to gather al vnto Christ and because they cannot discerne betweene the sheepe and wild beasts we must all of vs trie whether they can be tamed who are more like wolues then sheep or no. Yet when they haue don al they can theyr labour shall profite none but the elect sheepe For easines to bee taught and faith proceede thence because the heauenly father deliuereth those to his sonne to obey him whom he hath chosen before the creation of the worlde But this place teacheth that none can bee fed to saluation with the doctrine of the Gospel saue those which are meek and apt to be taught for Christ doth not in vaine compare his disciples vnto lambs and sheepe But we must also note that they are tamed by the spirite of God who were Beares and Lions by nature 17 Peter was sory VVithout doubt Peter did not perceiue Christes drift in asking him so often Therfore he thinketh that he is accused by the way as if he answered not from his hearte But we haue alreâ—die shewed that it was no superfluous repetition Againe Peter had not yet tryed sufficiently how deeply the loue of Christ must be rooted in their mindes who must ouercome innumerable straites he learned afterward by long vse that it was not in vaine that he was so througly examined Furthermore those are taught in his person who are about to take vpon them the charge and gouerning of the Church not to sift themselues lightly but that they must examine themselues throughly with what zeale they are endowed least they recoyle or faint in the middest of the course We are al likewise taught that we must take it pacieÌ„tly if at any time the Lorde doe examine vs more roughly because hee hath iust causes to doe the same which we know not 18 Verily verily I say vnto thee After that Christe hath exhorted Peter to feede his sheep he doth also arme him to enter that warfare whiche was at hand So that he doth not only require faith diligence at his handes but an inuincible minde and courage in dangers and constancie in bearing the crosse finally he commaundeth him to be readie to suffer death when need shall require And although the condition of all pastours be not alike yet this admonition agreeth belongeth vnto theÌ„ all in some respect The Lord spareth many and abstaineth from theyr blood being content with this one thing that whilest they liue they coÌ„secrate theÌ„selues faithfully wholy to him But because SataÌ„ doth euer now theÌ„ stir vp new manifold coÌ„bates they must needs be prepared to die whosoeuer doe take vpon them the office of feeding for as much as they haue to deale not onely with sheepe but also with wolues As concerning Peter Christ would haue him foretold of his end that he might alwayes thinke vpon this that hee should establish that doctrine with his blood whereof he was made a minister Although Christ seemeth in this place not only to haue respected him but also that he adorned him with the title of a Martyr in presence of the otâ—er Disciples as if he should haue said that he should be another manner of champion then he had shewed himselfe VVhen 〈◊〉 wa st younger Age seemeth to be appointed to rest be idle wherfore old men are set free froÌ„ publike burdens they are made discharged souldiers Therfore Peter might haue promised himself a quiet estate of life in that age but on the contrary Christ saith that the order of nature shall bee changed so that hee who liued after his owne will wheÌ„ he was young shal be gouerned by another mans wil wheÌ„ he is old and that he shall suffer violent gouernment But we haue in Peter an excellent glasse of our common estate Many men liue pleasantly and commodiously before they be called by Christ so soone as they haue giuen him their name and are receiued to bee his Disciples or at least shortly after are drawen vnto great and greeuous combats vnto a troublesome life vnto great perils and sometimes vnto death it selfe Although this be an hard estate yet must we painfully suffer the same Neuerthelesse y e Lord doth so temper the crosse wherwith he will haue his seruants tryed that hee beareth with them so long vntill their power waxe rype for he doth well know their infirmitie beyonde the meane and measure whereof he vrgeth them not So did hee pardon Peter so long as he sawe that he was tender weake Therfore let vs learne to offer our selues vnto him euen vntill the last breath so that hee giue vs strength wherein the filthy vnthankfulnes of many appeareth For the more meekely the Lorde dealeth with vs so much the more doe we accustome our selues to liue delicately So that there is scarce one founde amongst an hundred which doth not murmur and repine if he be handeled more roughly after that he hath been long borne with But wee ought rather to haue considered the gentlenesse of God in that hee spareth vs for a time So Christ saith that so long as he was conuersant vpon earth his Disciples liued merily as if they had been present at a mariage for whom fastinges and teares were afterwarde prepared Math. 9. 15. Another shall girde thee Many do thinke that the manner of his death is signified hereby because he was hanged with his armes spread abroad but I doe thinke that vnder this woorde girde all externall actions are simply comprehended wherewith a man ordereth himselfe and his life Thou gyrdedst thy selfe that is thou clothedst thy selfe as it pleased thee but this libertie of fashioning and framing thy apparrell shall be taken from thee Furthermore it is better not to know what maner of death Peter suffered then to beleeue doubtfull fables Shall leade thee whither thou wilt not The sense is that Peter shoulde not die in his bed but by violence and the swoord But this seemeth to be an absurd thing that Christ saith that his death shall not be voluntarie For as there is no constancie in that Martyr whiche is carryed to death against his will so is he worthie of no prayse But this ought to be referred vnto the disagreement that is betweene the flesh and the spirite For we doe neuer obey God with so free an affection but that the world flesh doe drawe vs as it were with cordes vnto the
contrary wherefore Paule complaineth thus Rom. 7. 19. That good which I woulde I doe not Againe we must note that the feare of death is naturally engrafted in all men because it is contrarie to nature to be willing to bee dissolued And therefore although Christe himselfe was framed wholy to obey God with his whole heart yet he craueth to be pardoned that hee myght not die Furthermore Peter feared the torments which shoulde proceede from the crueltie of men therefore it is no maruell if he were somewhat afraide of death But he did more plainely declare thereby the obedience which he had perfourmed to god in that he suffered death willingly which he would gladly haue escaped of himselfe because he knew that he pleased God by this meanes Neither should there haue beene any pacience without the suffering of the mind And this doctrine is very profitable to be knowne for it styrreth vs vp to pray because we coulde neuer ouercome the feare of death without the singuler ayde of God And therefore there remaineth nothing but that we humbly offer our selues to be gouerned by him Again it serueth to stay vp our minds least they fall and fainte quite if at any time it so fal out that we quake and tremble in persecutions Those which feigne that the Martyrs were touched with no feare they take to themselues matter of dispaire by their owne feare But there is no cause why our infirmitie should terrifie vs from following their example the like wherof they haue tried so that they could not triumph ouer the enemies of the trueth without fighting with themselues 19. Signifying with what death This Periphrasis is of great weight For although al the godly ought to ayme at this marke that they may glorifie God aswell in their life as in their death yet Iohn meant to adorne their death with a peculier title who seale the Gospel of Christe with their bloud and glorifie his name as Paule teacheth Philip. 1. 20. Now it is our duetie to gather what fruit the death of Peter brought forth For it is to be imputed to our sluggishnes if our faith be not confirmed therby and vnlesse we go towarde the same marke that God may be glorified by vs. If the Papistes hadde considered this end in the death of the Martyres that sacrilegious and detestable inuention shoulde neuer haue come into their minde that it serueth to pacifie Gods wrath and that it must be paied price for sinnes And when he had said In this place Christ expoundeth to what end that foretelling of his violent death did tend to witte that Peter might prepare himselfe vnto patience VVhen saith he thou must suffer death as I did follow thy captaine And to the ende Peter may the more wyllingly obey God when he calleth him vnto the crosse Christ setteth him selfe before him as his captaine Neyther is it a generall exhortation wherewith he inuiteth and biddeth Peter follow him but he doth only intreate of the maner of his death And this one thing doth mittigate all the bitternes that is in death when as the sonne of God setteth himselfe before our eyes with his blessed resurrection which is our triumphe against death 20. And as Peter looked backe he sawe the disciple whom Iesus loued following who leaned also at supper vpon his breast and said Lorde who is he that betraieth thee 21. Therefore when Peter hadde seene him hee saide vnto Iesus Lord what shal he doe 22. Iesus saith vnto him If I will that he stay till I come what is that to thee 23. Now this word went abroade among the brethren that that disciple shoulde not die and Iesus said not vnto him that he should not die but if I wil that he tarry till I come what is that to thee 24 This is that disciple that beareth witnesse of these things and wrote these things and we know that this testimony is true 25. There are also many other thinges which Iesus did which if they shoulde bee all written I think that the world should not bee able to contâ—ine the bookes that shoulde bee written 20. Peter turned backe VVee haue in Peter an example not onelye of our superfluous but also of our hurtful curiositie that we are drawne away from our own duetie with beholding of other men For this is almost a thing bred in vs that by requiring an account rather of an other mans life then of our owne we doe thereby get vaine starting hoales For we do of our own accord deceiue our selues with this colour of excuse that others are not better as if their sluggishnes did discharge vs. And there is scarse one amongste an hundreth that dooth consider of what force that saying of Paule is Galat. 6. 5. Let euery man beare his owne burden VVherefore there is a common reprehension of all men in the person of one man who looke hither and thither how menne behaue themselues but they regard not what is inioyned them by GOD. Therein are they chiefly deceiued whilest that they carelesly passe ouer this what the priuate and perticuler calling of euery man doth require God will chuse one of tenne whom hee may either exercise with great troubles or with huge labors he wil suffer the other nine to be quiet or at least he wil exercise them but lightly Againe he handleth not all men after one sorte but he trieth euery one as seemeth best to himselfe Therfore seeing there be diuerse sortes of christian warfare let euery manne learne to keepe his owne order neither let vs aske after this or that like idle persons when as the heauenlye captaine calleth euery one of vs whose commaundement we must so obey that we must forget all other thinges VVhom Iesus loued This Periphrasis was put in for this cause that we maye know for what cause Peter was enforced to moue the question which is here recited For he thought that it was an absurd thing that he alone is called Iohn being omitted whom Iesus had loued so intirelye Therefore this question of Peter wanted not some colour whye there was no mention made of Iohn as if Christes minde toward him hadde beene chaunged Yet Christe cutteth off the cause of his curiositie when he answereth that it is nothing to him what other shall do whilest that he must obey the calling of God 22 If I will haue him to tarry VVhere as this sentence was commonly cut off and they read the former member affirmatiuely I will haue him to tarry so till I come it came to passe through the faulte of the Scriuenerâ— and not through the errour of the interpreter For doubtlesse hee could not bee deceiued in the Greeke word but one letter might easily creepe in amongst the Latinistes which might alter the whole sense Therefore the whole sentence is an interrogation and ought to be read in one text For Christ meant to lay hold vpon the Apostle that he might keepe him within the boundes of his calling It is nothing
the condition of our nature is liuely depainted in the blind man 9. 7. Nestorius Nestorius a heretike 1. 14 Nicodemus Nicodemus a master in Israel 3. 10. Nicodemus coÌ„meth vnto christe by night 3. 1. taketh christs part in the same place 7. 50. he burieth the body of Christ with Ioseph 20. 40 How fasly many doe pretend the example of Nicodemus 7. 50. To what ende the example of Nicodemus ought to be appliede in the same place wherin many doe imitate Nicodemus at this day in the same place The example of Nicodemus and Ioseph prescribeth vnto vs what we owe vnto christ 19. 38. O Obedience Obedience is the foundation of right worship 8. 15. An excellent example of obedience in the blind man 9. 6. The fruite of obedience 5. 29. A token of obedience in the mother of Christ. 2. 5. Christ offered his obedience for the price of our redemption 14. 31. Obedience is better with God then all manner of worship and honour 13. 6. Obey Christ instructeth teacheth vs to obey by his owne example 19. 28. To obey God 16. 2. Offence Yee shall suffer offence in me 16. 32. Offences If offences be wanting men do feigne them to themselues 7. 27. Why many do faint at this day by reason of offences 17. 13. One How this must bee vnderstood that Christ the father are one 17. 21. Ouercome Christ hath ouercome the worlde 16. 33. P Pacience What is required in Christian patience 88. 23. Peace Wher true peace is found and the meanes to make the same 16. 33. What Christe meaneth by this worde peace 14. 27. 1 To haue peace in christ 16. 33. Pastours VVhere pastours must begin if so be it they will doe their duety wel in the same place 10. 2. Vppon what partes the office of a pastor coÌ„sisteth in the same place the authority of pastours 7. 47. the labour of pastors doth profit the elect only 21. 16. By what meanes true pastors are knowen from the reprobate 10. 7. and 4. VVho are to be accounted lawfull pastours of the churche christ the onely shepheard 10. 10. 20. 22. Howe this name pastor is imparted vnto menne in the same place How pastours are sayd to giue their soules for their sheepe 10. 12. VVhether shepheards may flie sometimes in the same place VVhat maner of rule christe prescribed by his owne example to pastours 18. 8. Pearish to pearish for euer 3. 1. 16. 10. 28. Persecution Persecution is a touch stone to trie faith 16. 71. If they haue persecuted me they wil persecute you also 15. 20. Perseuerance Election is the cause of the perseuerance of the faithful 13. 18. Peter Peter wil not haue his feete washed 13. 6. It is foretold that he should deny christ 13. 38. He followeth christ a farre off 18. 26. he denieth christ 18. 17. 25. 27. christe foretelleth Peter his death 21. 28. Why Peter was thrise ordained a pastor by christ 21. 15. Petitions Our petitions must be subiecte to God 13. 36. Pharisies VVhy they were called Pharisies 3. 1. The Pharisies enter not into the common hall 18. 28. The Pharisies striue about Purification with the disciples of Iohn 3. 25. 16. Philip. Whence Philip was his calling 1. 43 12. 21. Pilate Pilate was made a preacher of y e gospel vnawares 19. 19. 21 How Christ correcteth the foâ—â—lish arrogancie of Pilate 19. 11. The example of Pilate putteth vs in minde of our dutie 19. 21. VVe see the image of a proude man in Pilate 19. 10. The worlde hath manye Pilates at this day 19. 1. Place The place out of the psalm expounded 22. 19. 37. To what end the Euangelist citeth the place out of Zacharias 19 37. Pollution Pollution 18. 28. Porter Porter 10. 2. Poole Poole in Ierusalem 5. 2. Power Power of all flesh 11. 2. Prayer Praier must be adioyned to doctrin that it may be made effectuall 17. 3. VVhat the lifting vp of the eyes signifieth in praier in y â— same place A rule of praying aright 11. 3. The lawe of praying aright 15. 7. Prayers which are made for all are retained only to y e elect 17. 9. VVe must begin with prayer so often as we take meate 6. 11. Pray To pray the father in the name of christ 14. 13. 15. 16. 16. 23. Priestes The horrible furie of Priestes 19. 15. The Priestes depriue themselues of all good thinges in abandoning Christ. in the same place Princes Why princes doe not so obey christ as they ought 12. 43. The prince of the worlde commeth 14. 30. he shal be cast out 12. 32. he is alreadie iudged 16. 11. Profitable Profitable must not be separated from that which is lawfull 11. 49. The will of the father 6. 39. and 40. Promises The vse of promises 17. 1. Prophet Christe is a Prophet 4. 〈…〉 â—4 and 7. 40. It was 〈…〉 Prophetes 6. 45. The 〈◊〉 of thinges ought not to bee descâ—ibed to prophesies 17. 12. Prouerbes To speake in prouerbs 16. 25. and 29. A Prouerbe 15. 6. Purification they striue about Purification with the Disciples of of Iohn 3. 15. 26. The Iewes beleeue vntill this day the flitting of the soules out of one body into another 9. 2. Purpose Christe doth it and hee came for this purpose 5. 30. 6. 38. Q Quickeneth The sonne quickneth the dead as doth the father 5. 27. R Regeneration Regeneration 1. 13 3. 3. RegeneratioÌ„ is the first entrance in the kingdome of God Religion Pilate teacheth vs that there is some feeling of religion bread in men by nature 19. 8. Remission Remission of sins belongeth to Christ alone 20. 23. Remission of sinnes is called the knowledge of saluation in the same place Remit Whose sinnes yee shall remit c. 20. 23. Reapers The Apoostles Reapers 4. 37. He that repeth and he that soweth 4. 36. Repent God teacheth vs to repent by certaine light punishments in the same place Reprobates Reprobates are sometimes adorned by GOD with the gifts of the spirit 13. 18. How god doeth punishe the contempt of his grace in the Reprobates 7. 34. Reprobation A more sure token of reprobation 8. 47. ResurrectioÌ„ the resurrectioÌ„ of christ is the principall point of our faith 20. 1. Why Christe woulde haue the women to be witnesses of his resurrection in the same place The agreement of the Euangelists in shewing the resurrection of Christ. in the same place The ende of the resurrection of Christ. 20. 17. The resurrection of Christe is our triumph against death 21. 18. Why Christe is called the resurrection 11. 25. Why faith is the resurrection of the soule in the same place The resurrectioÌ„ of life iudgement 5. 29. Testimonies of Christ his resurrection 20. 17. Retaine To retaine sins 20. 13. Reward To what end the scripture maketh mention of rewarde 4. 36. Righteousnes Righteousnesse placed in Christ his assention vnto the father 16. 10. Wee must seeke righteousnesse froÌ„ the satisfactioÌ„ made by
7. 38. The spirite is the perfect maister of trueth 16. 12. Christ receiued the spirite not so much for himselfe as for his 1. 32. VVhat it is to worship in spirite and trueth 4. 23. How this must be vnderstoode that Christe was troubled in the spirit 13. 21. The testimony of the spirit is our onely aide against the inuasion of the world 15. 16. How the spirite is said to testifie of Christe in the same place Christ is present with vs by the trueth and grace of his spirit 12. 6. To what end the faithful doe receiue the spirit in the same place Howe this must be vnderstoode that the spirit speaketh not of himself 16. 13. The duetie of the holy spirit 16. 14. How this muste be vnderstoode that the spirit was not giuen christ by measure 3. 34. The spirite reproueth men two maner of waies 16. 8. VVhy christ added the visible brething in giuing the spirit to the Apostles 20. 22. What men are able to doe beeing depriued of the aid of the holy spirite 14. 18. Iesus gaue vp the ghost 19. 3. How the worship of God is said to consist in the spirit 4. 23. The spirit of giddinesse wherewith Satan driueth the wicked 12 10. The spirite of truth shall declare things to come 16. 13. Spittle Iesus made clay of spittle 9. 6. Sicke The sick man who had laid sick thirtie eight yeeres is made whole by Christ. 5. 9. To whom god hath sent speake the wordes of God 3. 35. Sinagogues christ preacheth in the Sinagogues 6. 59. To be cast out of the Sinagogues 9. 22. and 12. 42. and 16. 2. T Taught Taught of God 6. 45. Teachers It belongeth to Christe alone to frame the teachers of the Church 10. 22. Christ the onely teacher of the Church 20. 21. With what stoutnesse of minde the teachers of the Churche must bee endewed 2. 28. and 8. 29. and 16. 3. Whereuppon the authoritie of teachers dependeth 3. 2. Teaching God hath a double maner of teaching 14. 25. Temple The temple of Ierusalem was builded by Herod 2. 20. To what ende the temple was builded 2. 16. The temple was a figure of the church in the same place Why the temple was called the house of God 2. 16. Christ teacheth in the temple 7 24. 28. and 8. 12. 1. and 18. 20. The temple of the body of christ muste be destroyed by the Iewes 2. 19. 21. Temples VVhye our bodies are called Temples 2. 19. Tempted God will not suffer vs to be tempted aboue our strength 18. 9. Testimonie All men receiue not the testimonie of christ 3. 11. Christ giueth testimony of himselfe 8. 13. 14. 18. The testimony of the father of the sonne 5. 32. 36. 88. The testimony of christ of Iohn Baptist 1. 26. Theefe A thiefe a murtherer 10. 12. 8. Theeues Theeues are crucified with christ 19. 18. Thernades Fastning of the Thernades an holye daye of the Iewes 7. 2. Thankes To giue thanks 11. 2. 3. Thomas Thomas Didymus 11. 16. hee is reprehended for his vnbeliefe Thirst. Let him that is a thirst go vnto Christ 7. 37. To be a thirst for euer and not to be a thirst Title the title of christes cause 19. 19. Troubled Let not your heart be troubled 14. 1. 27. Truth Christ is the truth 14. 6 the truth of God must be defended although all the whole world say nay 5. 18. It is knowen to christe howe much the truthe differeth from figures 19. 10. Truth is taken for perfection of faith 14. 6. The truth shall make you free saith christ 8. 32. God is the fountaine of truth 16. 13. Christ full of truth 1. 17. It is a common thing amonge men to corrupt the truth of God 6. 14. who are saide to be of the truth 18. 37. What it is to do the truth 3. 21. Christe came to beare witnes of the truth 18. 37. The Diuell stood not in the truth Christ speaketh the truth 8. 45. which he hath heard of the father the spirite of truth shall teache all truth 16. 13. Twelue Twelue chosen by christ 6. 7. Time Christ saith that his time is not yet come 7. 6. 8. V Vnitie Vnitie of y e church is grounded no where els saue onely in the faith of the scripture 19. 23. Vnbeliefe How vnbeliefe is called the fountaine cause of all euils 8. 24. 15. 22. Vnbeliefe doth stop the way before vs that we cannot come vnto God 11. 34. He that beleueth not the sonne shall not haue life 3. 38. Vnrighteousnesse Vnrighteousnesse is not in God 7. 23. Vnion The meanes to know the vnion whiche is betweene vs and Christe 14. 20. Voyce The voice of one crying in the wildernesse 1. 23. How horible the voyce of christ shall bee to the wicked in the last iudgement 18. 4. The sheepe shall heare the voice of christ 10 16. Vine VVe must note three things chiefly in the similitude of y e Vine 15. 1. Christ is the true vine 15. 1. VV VVay Howe Christe is called the way the trueh and the life 14. 6. Christ is the way to the father in the same place VVater pots Water pots of stone 2. 6. VVeepe Mary and the Iewes doe weep for Lazarus his death 11. 33 Ye shal mourne weepe 16. 20 Iesus speaketh vnto Magdalen as she wept 20. 15. VVhole Christ made a man euery whit whole 7. 22 Thou art made whole sinne no more 5. 14. VVhippes The sinnes of men are not alwaies to be measured by the whips of God 9. 34. Pilate deliuereth Iesus into the wil of the Iewes beeing whipped 19. 1. VVeaknes Christ his weakenesse ought to vnderprop faith 14. 1. VVicked The wicked are not streightway to be discouered 13. 22. 26. Wicked men must be called vnto Gods iudgement seate 8. 28 VVorship The rule of worshippe which God requireth at our hāds 5. 24. VVhence we must set the law of Gods worship 18. 39. VVorshippers VVho be true worshippers 4. 23. 24. VVoman The comparison of a woman with childe 16. 21. VVord VVhy the Sonne of God is called the word 11. 〈…〉 In what sense the word of Christ is called life 6. 63. The word of christ shal iudg him that reiecteth his words 12. 42. To abide in the word of Christ. 8. 31. To keepe the word of Christ. 8. 51. 14. 23. 24. 15. 20. 17. 6. VVhy the word of God is darke vnto vs. 16. 25. The word of God is truth 17. 17. The word was in the beginning 1. 1. was made fleshe in the same place 14. the worde of God is the onely mark of faith 20. 31. The word of life 6. 68. What knowledge we can conceiue of Christ without the word 6. 19. It is a dangerous thing to inuēt any thing in diuine matters without the word 6. 15. VVe must alwaies hold a mutual consent betweene the word and faith 11. 21. VVith what remedy wee muste cure the